Usuario discusión:Anaisdelcarmen

Esta exposicion es un trabajo asigando a los estudiantes de Educacion mencion: Idiomas Modernos: Ingles de la Universidad de Carabobo, Valencia - Venezuela, como parte de las evaluaciones de la asignatura Modulo: Competencias Comunicativas II. Cualiquier informacion falsa fue utilizada extrictamente de forma academica. Gracias por su comprension.

Amartya Sen

I was born in a University campus, on November in 1933. My family is from Dhaka - now the capital of Bangladesh. My father was Ashutosh Sen who taught chemistry at Dhaka University, and my mother was Amita Sen who worked as a housekeeper.I am their only child. During three childhood years (between the ages of 3 and 6) I was in Mandalay in Burma, where my father was a visiting professor. But much of my childhood was, in fact, spent in Dhaka, and I began my formal education there, at St. Gregory's School. However, I soon moved to Santiniketan, and it was mainly in Tagore's school that my educational attitudes were formed. This was a co-educational school, with many progressive features. The emphasis was on fostering curiosity rather than competitive excellence, and any kind of interest in examination performance and grades was severely discouraged. After Santiniketan, I studied at Presidency College in Calcutta and then at Trinity College in Cambridge,

The curriculum of the school did not neglect India's cultural, analytical and scientific heritage, but was very involved also with the rest of the world. Indeed, it was astonishingly open to influences from all over the world, including the West, but also other non-Western cultures, such as East and South-East Asia (including China, Japan, Indonesia, Korea), West Asia, and Africa.

My planned field of study varied a good deal in my younger years, and between the ages of three and seventeen, I seriously flirted, in turn, with Sanskrit, mathematics, and physics, before settling for the eccentric charms of economics.

 In regards to identity and violence:
Some of my own disturbing memories as I was entering my teenage years in India in the mid-1940s relate to the massive identity shift that followed divisive politics. People's identities as Indians, as Asians, or as members of the human race, seemed to give way to sectarian identification with Hindu, Muslim, or Sikh communities. The broadly Indian of January was rapidly and unquestioningly transformed into the narrowly Hindu or finely Muslim of March. The carnage that followed had much to do with unreasoned herd behaviour by which people, as it were, "discovered" their new divisive and belligerent identities, and failed to take note of the diversity that makes Indian culture so powerfully mixed. The same people were suddenly different.

I had to observe, as a young child, some of that mindless violence. One afternoon in Dhaka, a man came through the gate screaming pitifully and bleeding profusely. The wounded person, who had been knifed on the back, was a Muslim daily labourer, called Kader Mia. He had come for some work in a neighbouring house - for a tiny reward - and had been knifed on the street by some communal thugs in our largely Hindu area. As he was being taken to the hospital by my father, he went on saying that his wife had told him not to go into a hostile area during the communal riots. But he had to go out in search of work and earning because his family had nothing to eat. The penalty of that economic unfreedom turned out to be death, which occurred later on in the hospital. The experience was devastating for me, and it made me aware of the dangers of narrowly defined identities, and also of the divisiveness that can lie buried in communitarian politics. It also alerted me to the remarkable fact that economic unfreedom, in the form of extreme poverty, can make a person a helpless prey in the violation of other kinds of freedom.

My interest in economics was amply rewarded by quite outstanding teaching. I was particularly influenced by the teaching of Bhabatosh Datta and Tapas Majumdar, but there were other great teachers as well, such as Dhiresh Bhattacharya. I also had the great fortune of having wonderful classmates.

The student community of Presidency College was also politically most active. Though I could not develop enough enthusiasm to join any political party, the quality of sympathy and egalitarian commitment of the "left" appealed to me greatly (as it did to most of my fellow students as well, in that oddly elitist college). The kind of rudimentary thinking that had got me involved, while at Santiniketan, in running evening schools (for illiterate rural children in the neighbouring villages) seemed now to be badly in need of systematic political broadening and social enlargement.

I was at Presidency College during 1951 to 1953. The memory of the Bengal famine of 1943, in which between two and three million people died, and which I watched from Santiniketan, was still quite fresh in my mind. I had been struck by its thoroughly class-dependent character. (I knew of no one in my school or among my friends and relations whose family had experienced the slightest problem during the entire famine; it was not a famine that afflicted even the lower middle classes - only people much further down the economic ladder, such as landless rural labourers.) Calcutta itself, despite its immensely rich intellectual and cultural life, provided many constant reminders of the proximity of unbearable economic misery, and not even an elite college could ignore its continuous and close presence.

My Nobel Prize. I won the Nobel Prize in 1998,because I made an analysis of the economical welfare.Troughiut this research, I discovered that famine has taken place even when the food provision was not different from previous years and that, in some areas affected by the hunger, had exported food. For me, social and economic factors concur in the phenomenon that affect the different groups from the society, and which they influence the election of opportunities.And I also discovered that poverty is a consecuence of the social capabillity used in a wrong way, in others words, when people do not know how to administrate their properties as social as material properties. Finding the ethical principles and getting better the educational system,we can regain the equality between the individuals, but as the ability to take advantage of the equality opportunities varies with each person, the problem of the distribution of well-being never will be able to be solved absolutely