ایٹمی توانائی کا پرامن استعمال
آنکھ جو کچھ دیکھتی ہے لب پہ آ سکتا نہیں
محو حیرت ہوں کہ دنیا کیا سے کیا ہو جائے گی
ہماراوطن عزیز پاکستان بھی ایک ترقی پذیر ملک ہے۔ اسے اپنی تعمیر وترقی کے لیے مختلف ذرائع و وسائل سے کام لینا چا ہیے۔ ہمارے مشہور وسائل قوت، معدنی تیل، قدرتی گیس، برقی طاقت اور بائیوگیس وغیرہ ہیں۔ شمسی توانائی بھی ایک وسیلہ قوت ہے لیکن اس سلسلے میں ابھی تک کوئی قابل قدر پیش رفت نہیں ہوئی ۔تعمیر وترقی کے میدان میں ہماری ضروریات اس قدر وسیع اور لامحدود ہیں کہ موجودہ وسائل اور ذرائع قطعاً نا کافی ہیں۔ اس لیے ہمیں لامحالہ ایٹمی توانائی کے حصول اور پھر اس کے پرامن استعمال پر اپنی مساعی اور کوششوں کو مرکوز کرنا ہے۔ بڑھتی ہوئی آبادی اور پیہم روز افزوں ضروریات کے پیش نظر اگر ہم نے اس شعبے میں غفلت اور کوتاہی سے کام لیا تو ہماری تعمیر وترقی کا تمام تر نظام اور پروگرام درہم برہم ہو کر رہ جائے گا۔
اپنی توانائی کے حصول کے بعد اس سے ایٹمی دھما کہ مطمع نظر نہیں ہونا چاہیے بلکہ اس کا پر امن استعمال پیش نظرر ہے۔ اس سے منشاء اور مراد ہو کہ ٹیکنالوجی کے شعبے میں استحکام اور فروغ ہوتا کہ اپنے پاؤں پر کھڑا ہوسکیں اور عوام کو پر مسرت زندگی کی ساعتیں دے سکیں۔
ایٹمی ٹیکنالونی میں پیش قدمی کا صنعت و زراعت پر اچھا اثر پڑتا ہے۔ ایٹمی پیش رفت نے الیکٹرانک انڈسٹری پر خوشگوار اثر ڈالا ہے اور بہتر نتائج سامنے آرہے ہیں۔ تعلیم کے میدان میں بھی کافی ترقی ہوئی ہے۔ ایٹمی توانائی کے پرامن استعمال سے ہم اپنے مختلف شعبہ ہائے زندگی میں عظیم انقلاب برپا کر سکتے ہیں مثال کے طور پر ہم تکنیک استعمال کر کے زرعی پیداوار میں دس...
Spirituality is usually understood as a way of being that flows from a certain profound experience of reality, which is known as ‘mystical’, ‘religious’, or ‘spiritual’ experience. There are numerous descriptions of this experience in the literature of the world’s religions, which tend to agree that it is a direct, non-intellectual experience of reality with some fundamental characteristics that are independent of cultural and historical contexts. Spiritual and scientific quests are two complementary inquiries into reality. Any feeling of antagonism between them is a product of a narrow vision. Science deals with what is measurable; religion is the quest for discovering and understanding the immeasurable. A scientist is not intelligent if he denies the existence of the immeasurable. There is nothing that is anti-science but there is a lot that is beyond science. The two quests have to go hand in hand. We not only need to have an understanding of the laws that govern the phenomena occurring in the external world around us but also we need to discover order and harmony in our consciousness. Human understanding is incomplete unless it covers both aspects of reality: matter as well as consciousness. Indeed the division between the scientific and spiritual quests is itself the creation of the human mind. Reality is one undivided whole which includes both matter and consciousness. Our thoughts, being limited by our experience, divide the external world from the inner world of our consciousness, in much the same way as our mind divides time from space though they are both two aspects of a single continuum۔
This research analyses the selected texts of Aravind Adiga and Claude Brown to investigate the Marxian social dialectic as reflected linguistically. The study explores the socioeconomic power at work behind the discourse of the dominant social class and the way this power is used for hegemonic practices. It ascertains the cognitively manipulative role of the socially established identities, as constituted by caste and race, in establishing and maintaining the socioeconomic supremacy of the powerful. It investigates the discursive reaction of the dominated individuals to the socioeconomic monopoly of their exploiters and the way this reaction results in the material progress of the former. This qualitative content analysis establishes its ontological premise on Marx’s dialectical materialism and van Dijk’s socio-cognitive approach. The study uses van Dijk’s socio-cognitive approach as model as well. It selects two different writers, who, through their distinct linguistic choices, represent two different societies with different cultural conditions and different eras, to investigate whether Marx’s concept of social dialectic which involves an endless historical process of the oscillation of the socioeconomic power between the two social classes is linguistically valid. The analysis reflects that the discourse strategies of the powerful social group determine and are also determined by the hegemonic practices of this group for its material interests. It reveals that the semantic features as used in discourse by the powerful class manipulate the dominated cognitively through the socially constituted ideologies. It also shows the realization by the dominated about their manipulation and their subsequent resistance through the same discourse strategies, which results in their socioeconomic amelioration. The study compares the two authors of two different societies and eras and finds that caste as a social identity in the South Asian Indian society is more susceptible to discursive manipulation as compared with race in the African American society and also that the South Asian Indian society offers greater scope discursively for the socioeconomic improvement to the dominated individuals. The study also concludes that Marx’s proposition about the endless historical process of the socioeconomic competition, which causes the oscillation of power between the two social classes, is linguistically effective.