Games and sports are a source of great amusement and relaxation.

They not only refresh us but

also provide us vogue so necessary for life. Good food, education and shelter are the basic
necessities of life. Similarly games are indispensable for healthy life. They are very necessary
for building up our personality and formation of balanced character.

Good health is a great boon. Only a healthy body possesses a healthy mind. A healthy man can
work more efficiently and cheerfully whereas a sick, man is a liability to his relations and a
burden to a society. The proper way to maintain good health is to play games so that our limbs,
which generally remain inactive during mental labor, may have exercise.
Games are of two kinds: indoor games and outdoor games. Indoor games are of many types:
chess playing cards, carom boards, table tennis and many others. Though they are not very
important so far our physical health is concerned yet they have some useful effects they increase
efficiency of man who plays them.

The out door games like hockey, tennis; football and cricket are very vigorous. They play a great
part in improving both our physical and mental health of efficiency. There is greater important of games
and sports for the students. Sports teach us discipline to the students and then sports are very essential for the student. It
also develops the spirit of sportsmanship. Students derive a lot of pleasure by playing games. It also includes the quality of
team spirit in them. The student learns the qualities of leadership and working untidily.
Games is essential for the all round development of personality of the students. Along with the mental development the
physical development of the students is also very essential. According to Swami Vivekananda a sound mind can live only
in a sound body. Therefore games are very important for keeping the body sound. A student without good health is unable
to concentrate in his studies. According to Plato, while education is food of mind, games are the food of the body. Man
has a body, a mind, and a spirit. Accordingly, the education aims at the physical, the intellectual,
the spiritual and moral development of man.

Games are means of keeping the body healthy and fit. Physical fitness and freedom from all
kinds of ailments are the desire and ambition of every human being. Indeed, good health is the
first excellent means of physical exercise. Whether it is sophisticated games like hockey,
football, tennis etc. or a simpler game like table tennis, they all provide the much needed
exercise to the body and thus keep the body healthy and strong. Players always have a better
appetite and a better digestion than those who play no games or take no exercise. Games not only
make the body healthy and strong, they also make it muscular.

Apart from building up your body, games are an excellent recreation or pastime. Education
teaches people the need and value of recreational activities. Education does not approve of the
bookworm, who is lost in books all the time. Recreation is necessary. And games and sports are
among the most interesting recreations in the world. The essence of recreation is that it refreshes
both body and mind, and provides a means of escape for one’s professional or scholarly pursuits.
Thus games are very useful as a diversion for the mind and the basic importance as recreation.

alienation()

1. the feeling of being alienated from other people [syn: disaffection, estrangement]
2. separation resulting from hostility [syn: estrangement] and absolute transfer of title and
possession of real property from one person to another; "the power of alienation is an essential
ingredient of ownership"
3. the action of alienating; the action of causing to become unfriendly; "his behavior alienated
the other students"
4.

(law) the voluntary(causes of alienation) It was the alienation of man as a citizen in his
relationship with the state that became the starting point of Marx’s philosophical, political
and social thought.

The social contract theory maintained that in organised society the individual must forfeit a
certain number of individual rights to the state as the representative of the collective
interest of the community. Hegel especially had developed this idea which was so strongly
enunciated by the theoreticians of the natural rights philosophy. That also served as the
starting point of Marx’s critique of Hegel and his beginning as a critical social thinker in
general.

Some small incidents which happened in the Rhine province of western Germany around
1842-43 (the increase in the number of people who stole wood and the intervention of the
government against these people) led Marx to conclude that the state, which purports to
represent the collective interest, instead represented the interests of only one part of the
society, that is to say, those who own private property. Therefore the forfeiture of individual
rights to that state represented a phenomenon of alienation: the loss of rights by people to
institutions which were in reality hostile to them.

Starting from that political-philosophical platform, Marx, who in the meantime had been
expelled from Germany and had gone into exile in France, got in contact with the first
socialist and workers organisations there and began to study economics, especially the
classical writers of British political economy, the Adam Smith-Ricardo school. This was the
background for Marx’s first attempt in 1844 at a synthesis of philosophical and economic
ideas in the so-called Economic and Philosophic Manuscripts of 1844, also called the
Parisian Manuscripts. This was an attempt to integrate his ideas about labour in
bourgeois society with ideas about the fate of man, man’s position in history, and his
existence on earth.

This initial youthful attempt at synthesis was carried out with very inadequate means. At
that period Marx did not yet have a thorough knowledge of political economy; he had only
started to acquaint himself with some of the basic notions of the classical school in political
economy; and he had little direct or indirect experience with the modern industrial system.
He would obtain all that only during the next ten years.

This unfinished early work was unknown for a very long time. It was first published in 1932,
nearly one hundred years after it was written. Accordingly, much of the discussion which
had been going on in economic as well as philosophic circles, about what he thought in his
youth and how he arrived at a certain number of his basic concepts, was very much
distorted by an ignorance of this specific landmark in his intellectual development.
 Immature as parts of it might seem and are, especially the economic part, it nevertheless
represents a major turning point both in Marx’s intellectual development and in the
intellectual history of mankind. Its importance, which I will try to explain, is linked with the
concept of alienation.

Alienation is a very old idea which has religious origins and is almost as old as organised
religion itself. It was taken over by nearly all the classical philosophical trends in the West
as in the East. This concept turns around what one could call the tragic fate man. Hegel,
who was one of the greatest German philosophers, took over the idea from his predecessors
but gave it a new slant and a new basis which denoted momentous progress. He did this by
changing the foundation of that concept of the tragic fate of man from a vague
anthropological and philosophical concept into a concept rooted in labour.

Hegel, before Marx, said that man is alienated because human labour is alienated. He gave
two explanations for this general alienation of human labour. One is what he called the
dialectics of need and labour. Human needs, he said, are always one step ahead of the
available economic resources; people will therefore always be condemned to work very hard
to fulfil unsatisfied needs. However, the attempt to equalise the organisation of material
resources with the necessity of satisfying all human needs is an impossible task, a goal
which can never be attained. That was one aspect of what Hegel called alienated labour.

5. and absolute transfer of title and possession of real property from one person to another;
"the power of alienation is an essential ingredient of ownership"
6. the action of alienating; the action of causing to become unfriendly; "his behavior alienated
the other students"
7. What are the characteristics of alienation? When life becomes a means of life, which

means that a person's existence and essence are split, man (the waged worker) is alienated. A

worker is alienated in four aspects. The first is the alienation from his products. The more a worker

produces, the less inner world is left for him. Therefore, he "alienates the products of his material

activity in the form of commodity and money." (Petrovic, 1963) The second is the alienation from his

production process. He alienates his labor activity because this activity is not free and does not

belong to himself, that is, he cannot have control over his productive activity by his will and

consciousness. Put in a more vivid way, "He is at home when he is not working, and when he is

working he is not at home."(Marx, 1844) The third is the alienation from his essence, which is the

self-alienation. As I mentioned above, Marx believes that man's essence is to produce. A worker

uses his labor not for producing but for earning money; he is acquisitive but not productive. The

fourth is the alienation from other men-his species beings. Economic growth and prosperity do not

increase workers' own income, because capitalists will set the wage as the subsistence of (types of

alienation)Marx outlined four types of alienation caused by industrial capitalism: the commodification of
labour, dissociation from the products of one's labour, social detachment, and estrangement from one's
own human essence. workers strictly. The wealth that workers produce is not relevant to their own
livings.

8. Marx's theory of alienation (Entfremdung in German, which literally means

"estrangement"), as expressed in the writings of the young Karl Marx (in particular the
Manuscripts of 1844), refers to the separation of things that naturally belong together, or
to put antagonism between things that are properly in harmony. In the concept's most
important use, it refers to the social alienation of people from aspects of their "human
nature" (Gattungswesen, usually translated as 'species-essence' or 'species-being'). He
believed that alienation is a systematic result of capitalism.

9. Marx's theory relies on Feuerbach's The Essence of Christianity (1841), which argues that
the idea of God has alienated the characteristics of the human being. Stirner would take
the analysis further in The Ego and Its Own (1844), declaring that even 'humanity' is an
alienating ideal for the individual, to which Marx and Engels responded in The German
Ideology (1845).

 Alienation of the worker from the work he produces, from the product of his labor. The
product's design and the manner in which it is produced are determined not by its actual
producers, nor even by those who consume products, but rather by the Capitalist class,
which appropriates labor - including that of designers and engineers - and seeks to shape
consumers' taste in order to maximize profit. Aside from the lack of workers’ control
over the design and production protocol, however, this form of alienation refers more
broadly to the conversion of the activity of work, which is conducted to generate a use
value in the form of a product, into a commodity itself which - like products - can be
assigned an exchange value. In other words, the Capitalist gains control of the worker -
including intellectual and creative workers - and the beneficial effects of his work by
setting up a system that converts the worker's efforts not only into a useful, concrete thing
capable of benefiting consumers, but also into an illusory, reified concept - something
called "work" - which is compensated in the form of wages at a rate as low as possible to
maintain a maximum rate of return on the industrialist's investment capital (an aspect of
Exploitation). Furthermore, within this illusory framework, the exchange value that could
be generated by the sale of products and returned to workers in the form of profits is
absconded with by the managerial and Capitalist classes.

 Alienation of the worker from working, from the act of producing itself. This kind of
alienation refers to the patterning of work in the Capitalist Mode of Production into an
endless sequence of discrete, repetitive, trivial, and meaningless motions, offering little, if
any, intrinsic satisfaction. The worker's labor power is commodified into exchange value
itself in the form of wages. A worker is thus estranged from the unmediated relation to
his activity via such wages. Aside from the limitation of the inherent plurality of one's
species being that the Capitalist division of labor imposes upon workers, Marx was also
identifying another feature of exploitation with this kind of alienation. According to
Marx, one's species being is fulfilled when it maintains control over the subject of its
labor by the ability to determine how it shall be used directly or exchanged for something
 else. Capitalism removes the right of the worker to exercise control over the value or
effects of his labor, robbing him of the ability to either consume the product he makes
directly or receive the full value of the product when it is sold: this is the first alienation
of worker from product. However, the first alienation contributes to the second alienation
of worker from the very act of working, as it removes the worker's feeling of control over
the use and exchange of his labor power. This loss of control disrupts the ability of the
worker to specialize, focus, direct or apply the inherently plural potency of his species
being, thus separating or alienating any activity that he does engage in from the
intentional core of that being.

 Alienation of the worker from himself as a producer, from his or her "species being" or
"essence as a species". To Marx, this human essence is separate from activity or work,
nor static, but includes the innate potential to develop as a human organism. Species
being is a concept that Marx deploys to refer to what he sees as the original or intrinsic
essence of the species, which is characterized both by plurality and dynamism: all beings
possess the tendency and desire to engage in multiple activities to promote their mutual
survival, comfort and sense of inter-connection. A man's value consists in his ability to
conceive of the ends of his action as purposeful ideas distinct from any given step of
realizing them: man is able to objectify his intentional efforts in an idea of himself (the
subject) and an idea of the thing which he produces (the object). Animals, according to
Marx, do not objectify themselves or their products as ideas because they engage in self-
sustaining actions directly, without sustained future projection or conscious intention.
While human nature or essence does not exist apart from specific, historically
conditioned activity, it becomes actualized as man's species being when man - within his
historical circumstances - is free to subordinate his will to the demands imposed by his
own imagination and not those mandated solely for the purpose of allowing others to do
so.

10.