Indo-UK Intellectuals Forum (IUKIF) is the forum that has been established to provide a vast platform for intellectuals in promoting global interaction among people those associated with their professional and innovative thinking. IUKIF works to support the cause of enhancing relationship between India and United Kingdom (UK) involving seminars, workshops, symposium, conferences and Cultural Exchange Programme (CEP). Indo-UK Intellectuals Forum (IUKIF) honors personalities of innovative thinking globally. The main focus of the forum will be on services, knowledge sharing, learning, experience, mentoring program, business networks, and exposure, awareness and advisory services to our members.
This is a platform where likeminded individuals join forces and bring together their
valuable experience & expertise to collaborate sharing opportunities. The forum will collaborate and arrange workshops to bring together cross-functional teams and think and align around shared goals, direction and solutions. The IUKIF aims to help participants address complex issues and problems from a holistic perspective and bring structure to decision making process. We will provide guidance and process of making informed choices to positively influence the strategic direction for sharing intellectual issues.
To carry out its mission, The IUKIF supports an array of institutions and individuals, including nonprofit organizations, universities, policymakers, scholars and educators, and believe in the power of broad-based, multi-channel approaches to effect positive change. Through the interactive mechanisms. Indo-UK Intellectuals Forum A not-for-profit wing of Alma International
The vision of IUKIF observes that An Intellectual is the man or woman who engages in critical study, thought, and reflection about the reality of society, proposes solutions for the normative problems of society, and by such discourse in the public sphere gains authority from public opinion. Coming from the world of culture, either as a creator or as a mediator, the intellectual participates in politics, either to defend a concrete proposition or to denounce an injustice, usually by producing or by extending an ideology, and by defending one or another system of values. In a society, the intellectuals constitute the intelligentsia, which is a status class organised either by ideology (theconservative, fascist, progressive, reactionary, revolutionary, democratic, communist intellec tuals, et al.) or by nationality (the “American intellectuals”, the “French intellectuals”, the “Ibero–American intellectuals”).
As a status class, they originated from the intelligentsiya of Tsarist Russia (ca. 1860s–70s), the social stratum of men and women who possessed intellectual formation (education or Enlightenment or both), and so were the social counterpart to the German Bildungsbürgertum and to the French bourgeoisie éclairée, the “enlightened middle class” of those countries.The determining factor for a thinker (historian, philosopher, scientist, writer, artist, et al.) to be considered “an Intellectual” is the degree to which he or she is implicated and engaged with the vital reality of contemporary times; that is to say, his or her participation in the public affairs of society. Consequently, being designated as “an Intellectual” is determined by the degree of influence of the designator’s motivations, opinions, and options of action (social, political, ideological), and by his or her affinity with the given thinker; therefore Addressing their role as a social class, Jean-Paul Sartre said that intellectuals are the moral conscience of their age; that their moral and ethical responsibilities are to observe the socio- political moment, and to freely speak to their society, in accordance with their consciences.
Like Sartre and Noam Chomsky, public intellectuals usually are polymaths, knowledgeable of the international order of the world, the political and economic organisaion of contemporary society, the institutions and laws that regulate the lives of the layman citizen, the educational systems, and the private networks of mass communication media that control the broadcasting of information to the public. Whereas, intellectuals (political scientists and sociologists), liberals, and democratic socialists usually hold, advocate, and support the principles of democracy (liberty, equality, fraternity, human rights, social justice, social welfare, environmental conservation), and the improvement of socio-political relations in domestic and international politics, the conservative public-intellectuals usually defend the social, economic, and political status quo as the realisation of the “perfect ideals” of Platonism, and present a static dominant ideology, in which utopias are unattainable and politically destabilizing of society.
In Marxist philosophy, the social-class function of the intellectuals (the intelligentsia) is to be the source of progressive ideas for the transformation of society; to provide advice and counsel to the political leaders; to interpret the country’s politics to the mass of the population (urban workers and peasants); and, as required, to provide leaders.
The Italian Communist theoretician Antonio Gramsci (1891–1937) developed Karl Marx’s conception of the intelligentisa to include political leadership in the public sphere. That, because “all knowledge is existentially-based”, the intellectuals, who create and preserve knowledge, are “spokesmen for different social groups, and articulate particular social interests”. That intellectuals occur in each social class and throughout the right wing, the centre, and the left wing of the political spectrum. That, as a social class, the “intellectuals view themselves as autonomous from the ruling class” of their society. That, in the course of class struggle meant to achieve political power, every social class requires a native intelligentsia who shape the ideology (world view) particular to the social class from which they originated. Therefore, the leadership of intellectuals is required for effecting and realising social change, because:
In journalism, the term intellectual usually connotes “a university academic” of the humanities — especially a philosopher — who addresses the important social and political matters of the day. Hence, such an academic functions as a public intellectual who explains the theoretic bases of said problems and communicates possible answers to the policy makers and executive leaders of society. The sociologist Frank Furedi said that “Intellectuals are not defined according to the jobs they do, but [by] the manner in which they act, the way they see themselves, and the [social and political] values that they uphold.  Public intellectuals usually arise from the educated élite of a society; although the North American usage of the term “Intellectual” includes the university academics. The difference between “an Intellectual” and “an Academic” is participation in the realm of public affairs.
In the matters of public policy, the public intellectual connects scholarly research to the practical matters of solving societal problems. The British sociologist Michael Burawoy, an exponent of public sociology, said that professional sociology has failed, by giving insufficient attention to resolving social problems, and that a dialogue between the academic and the layman would bridge the gap. An example is how Chilean intellectuals worked to re-establish democracy within the right-wing, neoliberal governments of the Military dictatorship of Chile (1973–90), the Pinochet régime allowed professional opportunities for some liberal and left-wing social scientists to work as politicians and as consultants in effort to realise the theoretical economics of the Chicago Boys, but their access to power was contingent upon political pragmatism, abandoning the political neutrality of the academic intellectual. Intellectual virtues are character traits necessary for right action and correct thinking. They include: a sense of justice, perseverance, empathy, integrity, intellectual courage, confidence in reason, and autonomy. Aristotle analyzed virtues into moral and intellectual virtues (or dianoetic virtues, from the Greek aretai dianoetikai). In the Posterior Analytics and Nicomachean Ethics he identified five intellectual virtues as the five ways the soul arrives at truth by affirmation or denial. He grouped them into three classes:
- Sophia – wisdom
- Episteme – scientific knowledge, empirical knowledge
- Nous – reason
- Phronesis – practical wisdom/prudence
- Techne – craft knowledge, art, skill
- Subjacent intellectual virtues in Aristotle:
- Euboulia – deliberating well, deliberative excellence; thinking properly about the right end.
- Sunesis – understanding, sagacity, astuteness, consciousness of why something is as it is. For Example, the understanding you have of why a situation is as it is, prior to having phronesis.
- Gnomê – judgement and consideration; allowing us to make equitable or fair decisions.
- Deinotes – cleverness; the ability to carry out actions so as to achieve a goal.
The vision of IUKIF is to develop respect and nurture local cultures so that they enrich the experience and build pride and confidence among people. Apart from this, the vision of IUKIF is to minimize negative social, economical and environmental impacts and maximize the efforts of sustainable development.
The mission of IUKIF is to promote collaboration between India and the United Kingdom with the goal of fulfilling shared global responsibilities and contributing to improvements in the world’s welfare. Apart from this, the mission of IUKIF is to enhance dialogue and interchange between Indians and UK citizens and other people of the world on a wide range of issues, thereby improving socio-economic welfare.
To create and promote form of platform that provide healthy interaction opportunities for tourists and locals and increase better understanding of different cultures, customs, lifestyles, traditional knowledge and believes.
To involve local communities in all stages of responsible tourism development i.e. planning, decision-making and implementation of tourism development activities in their region so that the tourism is in harmony with the priorities of local communities.
To encourage proactive participation and involvement by all including academics, private sector, local communities, NGOs, youth clubs etc
To generate employment and self-employment opportunities for the poor and disadvantaged section of the community by involving them directly in educational services.
To organize and promote responsible and community-based activities, cultural exchange programs, student exchange programs, internships/training abroad and other such activities at national and international level, use of natural resources to promote environmental awareness, conservation and sustainable sources.