We are dealing with a new political form of society whose specificity comes from the articulation between two different traditions. On one side we have the liberal tradition constituted by the rule of law, the defence of human rights and the respect of individual liberty; on the other the democratic tradition whose main ideas are those of equa identity between governing and governed and popular sovereignty. There is no necessary relation between those two distinct traditions but only a contingent historical articulation....Let's not forget that, while we tend today to take the link between liberalism and democracy for granted, their union, far from being a smooth process, was the result of bitter struggles. - Mouffe, The Democratic Paradox. The Unity in Diversity is based on multi wheel and not on mono wheel system. Truth has one face while the untruth has many faces. Truth does not seek for any excuse while the untruth always searches for an excuse. Truth cannot be divided; it is the same for one and all. There has been a growing paradoxical environment in the country not genuinely but due to lack of reasoning and reconciliation which are the offshoots of ego, misunderstanding and confrontation. Today, paradoxes in our democracy are multiplying manifold. Time, we need to take them seriously, search for solutions. These paradoxes include Diversity & Division, Fundamental Duties, Governance and Citizens Moral Values and Human Development. I have analysed them in depth and endeavoured to show their patenting effects in the democratic functioning driving towards haywire and disorderliness. This is setting a negative concept for the future generations, the responsibility for that rests on the present generation.

This stimulating volume explores a major paradox in Indian politics -- the existence of a high level of political violence and the country′s success in sustaining a democratic political system. Myron Weiner addresses the central issues of Indian politics through an exploration of the problems of ethnicity, economic growth and equity, supplemented by a critical assessment of India′s democracy and some of its central institutions.

A paradox is an assimilation of two apposite features of a thing-tree-and hence failing to understand looks queer, but not-welcome. The positive must overcome spreading by leaps and bound, for sale affirmative existence. Likewise the paradoxes of the democracies are the features with one negative aspect, which must be overcome for a more symmetrical democracy.

We are dealing with a new political form of society whose specificity comes from the articulation between two different traditions. On one side we have the liberal tradition constituted by the rule of law, the defence of human rights and the respect of individual liberty; on the other the democratic tradition whose main ideas are those of equa identity between governing and governed and popular sovereignty. There is no necessary relation between those two distinct traditions but only a contingent historical articulation....Let's not forget that, while we tend today to take the link between liberalism and democracy for granted, their union, far from being a smooth process, was the result of bitter struggles. — Mouffe, The Democratic Paradox. The Unity in Diversity is based on multi wheel and not on mono wheel system. Truth has one face while the untruth has many faces. Truth does not seek for any excuse while the untruth always searches for an excuse. Truth cannot be divided; it is the same for one and all. There has been a growing paradoxical environment in the country not genuinely but due to lack of reasoning and reconciliation which are the offshoots of ego, misunderstanding and confrontation. Today, paradoxes in our democracy are multiplying manifold. Time, we need to take them seriously, search for solutions. These paradoxes include Diversity & Division, Fundamental Duties, Governance and Citizens Moral Values and Human Development. I have analysed them in depth and endeavoured to show their patenting effects in the democratic functioning driving towards haywire and disorderliness. This is setting a negative concept for the future generations, the responsibility for that rests on the present generation.

Sanjay Ruparelia confronts one of the most striking developments in modern Indian politics: the increasing influence of communist, regional, and lower caste-oriented socialist parties on politics since the late 1980s. He traces these parties' attempts to construct a progressive "third force" vis-à-vis the historically dominant Indian National Congress and Hindu nationalist Bharatiya Janata Party (BJP), and the subsequent decline of the broader Indian left as a collective political power. Ruparelia develops an original theoretical argument, deploying an innovative conceptual grammar of institutions, power, and judgment to explain the vicissitudes of the contemporary Indian left over the past two decades. Methodologically, Divided We Govern is a fine-grained analytic narrative of the vicissitudes of power-sharing in contemporary Indian democracy. It utilizes a variety of tools and resources to create a dynamic causal account of multiparty governments and their function -- only partly captured by many scholarly analyses and the theories on which they rely. Ruparelia's narrative draws on information gathered from newspapers, periodicals, party manifestoes, and government documents; original statistical analyses of official electoral data and national election surveys; and the rare testimonies of senior party leaders, high-ranking government officials, and seasoned political journalists, obtained through dozens of, in-depth interviews and intensive fieldwork.