The Ethical Dilemma of India's Youth: A Complex Struggle between Tradition, Modernity, and Identity

By Zohara Nasreen, New Age Islam 21 December 2024 In contemporary India, the younger generation finds itself deeply entrenched in a complex ethical dilemma. The interplay of tradition, religion, modernity, media, and educational institutions has created a web of confusion, making it difficult for youth to distinguish between right and wrong. The values they encounter daily are contradictory and diverse, with various influences pulling them in multiple directions. On one hand, religious circles emphasize the adherence to scriptures and sectarian interpretations, while on the other, media glorifies material progress and superficial displays of success. Educational institutions sometimes champion individual freedoms, while other times they stress collective well-being. Social circles, too, oscillate between local traditions and Western ideals. In this maelstrom of competing values, the youth of India are left confused, unsure, and intellectually fragmented. The question arises: What lies at the root of this moral confusion? Are the socio-economic, political, and religious challenges we face in India merely surface manifestations, with the core issue being one of ethical disarray? A deeper examination reveals that when moral guidelines in a society are unclear, all other societal issues are built upon these ambiguous foundations. This situation is not unique to India; it mirrors the moral debates that unfolded in the West during the early 19th century. The most influential philosophical theory during that time was utilitarianism, which significantly impacted social science and moral philosophy. Utilitarianism, unlike the traditional view of ethics based on metaphysical or divine commandments, links morality to human well-being, making earthly happiness the central measure of good and evil. The utilitarianism movement, which began to take shape in Europe at the end of the 18th century, was championed by thinkers like Jeremy Bentham and John Stuart Mill. Bentham, in his seminal work Introduction to the Principles of Morals and Legislation (1789), argued that the aim of ethics should be to maximize happiness for the greatest number of people. He believed that humans are driven by pleasure and pain, and moral principles should revolve around these two sensations. John Stuart Mill, in On Liberty (1859), argued for intellectual freedom and individual happiness as prerequisites for societal progress. As a result, ethical discussions in the West gradually shifted from religious or traditional frameworks to a focus on worldly well-being. However, the issue in India is that many of these Western ideals have been adopted without careful analysis of the moral foundations underlying them. Our approach has been to either blindly accept or entirely reject these ideas, leading to a muddled ethical framework. The youth, exposed to media, see a race towards economic development, fame, and visible success. They struggle to grasp whether the ultimate goal is eternal happiness or material success. They question whether the pursuit of wealth holds any moral value in itself, or if it is merely a means to an end. Religious and traditional moralities, which have evolved over centuries in India, are no less challenging in the face of modern media and changing social dynamics. Religious schools and public speakers often present religion as a collection of rules and regulations, while others emphasize spiritual development and servitude. The youth finds it difficult to reconcile whether material progress should be judged by some standard or whether the focus should only be on salvation in the hereafter. This internal conflict manifests in everyday life. For instance, when friends and even family members equate happiness with achieving a prestigious degree, owning a luxurious home, or landing a high-status job, the youth wonders why religious obedience is still emphasized over worldly success. This ethical conflict is mirrored in our educational system. The curriculum often presents contradictory narratives, leaving students more confused than enlightened. At one moment, the importance of individual rights and freedom of thought is emphasized, while at another, the collective good and the superiority of tradition are stressed. Students are taught to value personal liberty, yet at times are told to subordinate their individual desires for the greater social good. As a result, even well-educated youth are caught in a moral quandary, unsure whether to embrace progressive ideals or uphold traditional values. Should they celebrate Western ideas, or should they criticize them? In the late 18th and early 19th centuries in Europe, a similar struggle unfolded. Alongside the rise of utilitarianism, the Romantic movement also gained prominence. Romanticism introduced new discussions on happiness, suffering, reason, and emotion. Romantic philosophers and writers argued that human reason cannot encompass all truths, and some insights are only revealed through intuition and creative insight. In contrast to the utilitarian emphasis on rationality and experience, Romantics placed greater value on emotion, patriotism, and collective spirituality. In Europe, this intellectual division eventually gave rise to two contrasting schools of thought, with one pushing for utilitarian reforms and the other advocating for the supremacy of emotion and sentiment. In India, the current situation is even more pronounced. On one hand, there are intellectuals who, influenced by Western thought, advocate for rational principles, scientific progress, economic prosperity, and individual freedom. These individuals align with the ideas of Bentham and Mill, arguing that societal progress is only possible when the happiness of the greatest number is prioritized. On the other hand, religious and traditionalists promote a worldview where moral standards are derived not from worldly happiness, but from devotion to God and adherence to cultural norms. Additionally, there is a third group, inspired by Romanticism, which champions the importance of emotions, spirituality, and non-rational attachments. These competing perspectives create a volatile moral environment for India's youth. They are caught in a tug-of-war between material success and spiritual salvation, individual freedom and social responsibility. With media constantly introducing new values and social media discussions being fragmented and disjointed, the youth faces a constant barrage of conflicting ideologies. New ideas are being introduced daily, leaving young people in a state of perpetual uncertainty. The core issue seems to be that we have not yet determined the moral standard by which we should live. If the goal is worldly happiness, then we must answer the question: Who determines the standard for that happiness? Is it based on economic prosperity, material comfort, and social status, or is it a deeper happiness rooted in mental peace, spiritual growth, and societal harmony? If the standard is religious, how can we reconcile it with the challenges of modern life? Can we integrate utilitarianism with religious morality to create a balanced ethical system? The moral confusion that India's youth faces is a result of the ambiguity and indecision surrounding our worldview. Our fundamental concept of life remains contradictory. Broadly speaking, there are two possible ways to approach life: either we view this world as the ultimate purpose and destination, or we see it as a transient phase in the pursuit of a higher, transcendent goal. In the first case, all our energy is directed toward material progress, luxury, and worldly success, for if this world is the final destination, then it must be adorned and perfected. In the second case, if we are firmly convinced of accountability in the hereafter, then this world becomes a testing ground, and our actions are guided by the belief that ultimate reward and punishment lie in the afterlife. Under this worldview, ethical behaviour, social norms, and personal goals are always aligned with the idea of securing eternal salvation. In the West, their worldview is clear and unambiguous. The current life is seen as the only tangible reality, with success, happiness, and progress considered the ultimate goals. Their philosophical framework posits that life ends in this world, and therefore, the pursuit of pleasure and fulfilment becomes paramount. Consequently, their social systems, economic structures, educational goals, media, and cultural norms all rest on the assumption that this world is the ultimate end, and they actively promote its comforts and material triumphs. In contrast, India's ideological foundation remains in flux, and the struggle to define a coherent worldview for our youth continues. ---- Zohra Nasreen is a Delhi-based writer. She has earned her Master's degree in Political Science from Jamia Millia Islamia. Currently, she is preparing for the UPSC exams while also teaching students at her home. 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