This essay conducts a comparative reading of Gayatri Spivak’s discussion of the Hindu epic Mahabharata and Mahasweta Devi’s story “Draupadi.” While scholars have examined Devi’s tribal protagonist Draupadi in conjunction with the high Hindu goddess Draupadi of the epic, I suggest that the former’s viswarupadarshana should be read in contrast to the role of the Mahabharata’s Hindu God Krishna. This comparison shows the feminist and postcolonial import of Devi’s story, as it demonstrates the continuity of caste-based tribal exploitation from antiquity (...) to globalization. Along with this critique of tribal women’s subalternity in the national imaginary, Devi’s story stages a terrifying singularity that disrupts the sociopolitical logic of gender. Draupadi occupies the position of the subject of knowledge to invert the Indo-Aryan ontograph. By unraveling the “she” that must be perpetually murdered for historicity to take root, Draupadi pours into an encounter between agent and subaltern the affectivity ideologically excised for an illusion to be seen as truth and, hence, as history. (shrink)

Argues for postcoloniality as a model for philosophical practice. In this ambitious book, Namita Goswami draws on continental philosophy, postcolonial criticism, critical race theory, and African American and postcolonial feminisms to offer postcoloniality as a model for philosophical practice. Moving among and between texts, traditions, and frameworks, including the work of Gayatri Spivak, Theodor Adorno, Barbara Christian, Paul Gilroy, Neil Lazarus, and Hortense Spillers, among others, she charts a journey that takes us beyond Eurocentrism by understanding postcoloniality as (...) the pursuit of heterogeneity, that is, of a non-antagonistic understanding of difference. Recognizing that philosophy, feminism, and postcolonial theory share a common concern with the concept of heterogeneity, Goswami shows how postcoloniality empowers us to engage more productively the relationships between these disciplines. Subjects That Matter confronts the ways Eurocentrism, an identity politics that considers difference as inherently oppositional, relegates minority traditions to a diagnostic and/or corrective standpoint to prevent their general implications from playing a critical and transformative role in how we understand subjectivity and agency. Through unexpected, often surprising, and thought-provoking analytic connections and continuities, this book’s interdisciplinary approach reveals a postcolonial pluralism that expands philosophical resources, confounds and limits our habitual disciplinary lexicons, and opens up new areas of inquiry. “This is a groundbreaking contribution to a number of distinct but intersecting fields.” — Amy Allen, author of The End of Progress: Decolonizing the Normative Foundations of Critical Theory. (shrink)

This essay responds to the polyphonic and prismatic reflections stemming from Subjects That Matter: Philosophy, Feminism, and Postcolonial Theory (2019), especially as the connective and creative works included in this forum seek holistic, profoundly interdisciplinary, and transcontinental discussions on intersectionality and philosophical practice. I seek vibrant, productive connections between diverse projects by attempting to engage a few salient aspects of these contributions as they intersect with the book’s overall stated aims, primarily because my interlocutors’s work leads out of the book (...) rather than burrows into it. This is precisely the forum’s aspirational trajectory, for it showcases multiplicity, discontinuity, divergence, plurality, and profusion, not to dubiously claim the mantle of radicalism, but to move toward systemic change through the precarious, difficult, and essentially historical task of building coalitions. My hope remains that through these lovingly orchestrated moments of exegetical exchange, which confound and limit rather than insulate our habitual disciplinary lexicons, we may roil Eurocentric identity politics and its impoverished understanding of difference. (shrink)

Intersectionality, the attempt to bring theories on race, gender, disability and sexuality together, has existed for decades as a theoretical framework. The essays in this volume explore how intersectionality can be applied to modern philosophy, as well as looking at other disciplines.

This essay challenges the reduction of Gayatri Spivak's critique of postcolonial reason to functional and derivative identity politics. Such a reading neutralizes the philosophical nature of Spivak's conceptual contributions. Because Spivak is derided as preaching about subaltern victimhood, this essay discerns what is philosophical about the concept of the subaltern. I focus on Spivak's attempt at a space-clearing gesture that can create the possibility for breaking the frame of Eurocentrism. I argue that for this philosopher of the future, the concept (...) of the subaltern is vital for making history and all its victims real. Rather than reiterating the dialectic of “Western philosopher” and “postcolonial critic,” our philosopher of the future knows how most philosophy begins with the commonplace of sorrow. In postcolonialism, she prays to be haunted by the ghosts of (our) history's victims. In other words, our philosopher of the future learns how we make (our) ghosts—as (this) history happens to us (right now). Because we are serious about philosophy, and not preserving our over-determined parts in The Great Game, this essay reads Spivak's critique of postcolonial reason to show how she prefigures “colonialism to come” in Euro-US epistemological training. (shrink)

Spivak refers to “originary queerness” as a concept she cannot yet theorize. If concepts convey and uphold heterogeneous lived experience, then the paradoxical missing-ness of a corresponding “what...

Paul Gilroy's subtle use of Theodor Adorno in Postcolonial Melancholia misses the opportunity to forge for the postcolonial world a sense of responsibility for the colonial cultures that this postcolonial world helped to create. Gilroy rightly emphasizes the naïveté often associated with attempts to “dwell convivially with difference”. His negatively dialectical reading of the deterministic logics of racial difference brings into view an already present demotic multiculturalism. He neglects, however, how Adorno's conception of negative dialectics can be understood as postcolonial (...) in its understanding of difference. In other words, both Adorno and Gilroy focus on recuperating a conception of non-antagonistic difference, that is, an understanding of difference as heterogeneity. Yet, Gilroy maintains an a priori sense of cultural difference from Adorno in spite of Postcolonial Melancholia's trajectory of positing a negative dialectics of conviviality. This conviviality is the “fragile, emergent substance of vital planetary humanism” that refuses to render postcoloniality synonymous with the maintenance of nation-state boundaries. Thus, Gilroy forfeits the prospect of conducting a radical postcolonial reading of Adorno, which would demonstrate precisely how colonial history provides “an opening onto the multicultural promise of the postcolonial world”. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Going Polyphonic I: With Namita Goswami et al.Alyson Cole and Kyoo LeeThis time around, we go polyphonic.The articles in the next two issues, Vol. 13 and Vol. 14, explore critical questions, paradigm-shifting idseas, and fresh connections arising from the intimately networked fields of intersectional, decolonial, and trans studies today. “Polyphonia,” a term we borrowed from music, is meant to characterize ways in which each piece as in (...) a “note” remains distinctly their own while dialogically and dynamically connected to an evolving ecosystem of ideas and visions in the making. As an umbrella term, it is meant to shelter resonances from each article that speaks directly not only of, but to, theory today by doing it in their own way.In this issue, we are presenting “A Forum on Namita Goswami’s Subjects That Matter.” It consists of seven responses to Goswami’s pioneering work on intersectionality as exemplified by her recent book, Subjects That Matter: Philosophy, Feminism, and Postcolonial Theory (SUNY Press, 2019) as well as the earlier co-edited volume, Why Race and Gender Still Matter: An Intersectional Approach (Routledge, 2014, co-edited by Maeve M. O’Donovan, Namita Goswami, and Lisa Yount). What is polyphonic about this assemblage is its interlocutory structure and orientation: each scholar—Al Frankowski, Falguni Sheth, Jennifer Scuro, Lauren Guilmette, Luce deLire, Russell Ford, and Tyler M. Williams, all coming from different angles, perspectives, and positions—discusses their reading of Goswami on intersectionality while showing how and where their own scholarship meets hers. Goswami, in turn, responds to each response while providing a synthesized account of what she gleans from this choral interaction, what she finds inspiring, as well as challenging. The articles in the next issue, [End Page 1] Vol. 14, following the forum, will virtually continue the music, although not in direct response to Goswami’s work.We hope you will join us in this somewhat experimental virtual symposium that is not even on Zoom. We hope you will join us in thinking that this more literalized model of a “scholarly conversation,” actual and virtual, vitally embodies the very spirit of interdisciplinary, intergenerational, intercontinental intersectionality as a conversation, ongoing intellectual encounters among many of us in various “sub-fields,” for the lack of a better word, that, again literally, cannot be neatly contained in any disciplinary terms, boxes, or territories.The tranScripts section in this issue consists of two entries, the first of which is the fourth installment of Mieke Bal’s Moments of Meaning-Making, J–L. Then we have Margaret Carson’s translation of Juliana González on Remedios Varo.Again, this issue has been a labor of collective love. We would like to thank all the brilliant authors and extraordinarily generous and helpful peer reviewers for this issue, not to mention the ever so resourceful and skillful editorial staff at the press we constantly rely on for expert guidance and feedback, all of whom have been inspirations for us editors. [End Page 2]Copyright © 2024 State University of New York... (shrink)

Namita Goswami’s book, Subjects That Matter: Philosophy, Feminism, and Postcolonial Theory, challenges its reader not only to attend to how one philosophizes about difference but also how one might philosophize differently. It is concerned with how we, now, practice philosophy as well as what we philosophize about. In this response, I raise a series of questions meant to challenge and expand Goswami’s work from the standpoint of someone rooted in the dominant framework of the Anglo-European academic discourse (...) on difference. In raising these questions, I take myself to be attempting the very twisting free of conventional philosophizing that Subjects That Matter invites. Some of the most powerful discussions in Goswami’s book concern the issues of metaphysics, dialectics, and history. The questions raised here predominantly concern whether specifically “dialectical” non-identity is faithful to Goswami’s conception of a non-antagonistic understanding of difference. Relatedly, does the past-facing metaphysical concept of the Whole insinuate itself in philosophy in such a way as to preclude thinking in ways that go against the grain of the Eurocentric tradition? From this concern for the conceptual commitments of dialectics and its associated metaphysics arises the further concern of whether even a negative dialectics allows for sufficiently differential genealogies. (shrink)

This article examines how skilled middle-class Tamil women—an Indian regional group—negotiate with gender to strategize immigration to and settlement in the United States by drawing on life-history interviews with 33 first-generation professional women, most of whom entered the United States as family migrants. I find that the women negotiate with gender to configure Tamil Brahminical relations of subordination, thereby asserting their subjectivity through “strident embedded agency” in immigration. In this way, they realize gender non-normative desires for immigration, engage in gender (...) non-normative actions, and perform normative actions in reconstituted ways. Even as their strident embedded agency facilitates their embodiment of configured Tamil womanhood, it produces Tamil Brahmin relations of subordination. This article delineates the complexity of women’s subjectivities and agency and Tamil women’s agential strategizing of immigration as emergent from their gendered and caste/classed social locations. (shrink)

Selections from Puranas on Hindu cosmology; Sanskrit text with English translation.

A clash of two worldviews -- Consciousness and the science of experience -- The physics of the subtle -- Zen and quantum physics -- Thought, feeling, and intuition -- The world of archetypes -- The ego and the quantum self -- Free will and creativity -- Involution and evolution -- A tale of two domains -- The creative principle -- Quantum reincarnation -- The meaning and purpose of life -- The meaning of dreams -- Enlightenment -- Spiritual professions; spiritual society.

Study of Vīraśaiva commentary on Brahmasutra along with the fundamentals of other systems on Hindu philosophy.

"This is the most complete book available on the practices, techniques and philosophy of Kriya Yoga. It is an invaluable guide which takes the student step by step through the eight stages of Patanjali, from the yamas and the practice of ahimsa to samadhi, the ultimate realization of the yogic path.

On ancient Indian education with reference to Brahmanical and Buddhist education system.

Commentary on Avayava, portion of Tattvacintāmaṇi dealing with syllogism (avayava) work of the Navya-nyaya school in Indic philosophy by Gaṅgeśa, 13th cent.

Today, organizations are facing a high rate of attrition which is a serious issue for human resource managers. Gaining the commitment of employees towards their organization, though challenging, is rewarding as organizational commitment (OC) is a precursor to employee engagement. Another challenge is about maintaining an ethical climate. Ethical misconduct by organizations not only brings them a heavy monetary price but also incurs non-monetary price in terms of customer and employee attrition and diminished business reputation. In the new workplace with (...) greater emphasis on flexibility, teams and a strong customer orientation, we feel that development of emotional intelligence (EI) of the workforce can be the key to meet these challenges. This paper explores these three critical constructs viz., EI, workplace ethics and OC together, and tests whether workplace ethics mediates the EI–OC relationship using structural equation modelling. We conducted an empirical study in Guwahati, a fast-growing tier II city in India and a business hub for north-east India, on a sample of 400 managers working in the service sector. Our study found that emotional intelligence is a strong predictor of ethical perception and organization commitment. Also, ethical perception significantly affects organizational commitment. Although we reject the hypothesis that ethics mediates the EI–OC relationship, the importance of workplace ethics cannot be undermined as it can build intangible organizational assets such as goodwill and public image. Since individual ethical standards create ethical climate, organizations need to teach their people how to recognize morally questionable situations and the consequence of unethical conduct. (shrink)

Decades of tobacco control initiatives have turned public opinion against cigarette smoking. Smokers, once considered glamorous, are now stigmatized in domains including the workplace. Extant literature lacks scrutiny of smoker stigmatization and devaluation within the job selection process, and mechanisms that lead to such outcomes. Using an experimental design, we empirically examine initial reactions to job applicants’ smoking behaviors within two samples. We show that initial impressions are significantly worse when job applicants smoke versus do not in a store-based context. (...) Moreover, this effect occurs indirectly through perceived likelihood of engaging in counterproductive work behaviors, and is conditional upon respondents’ own attitudes towards smoking. These relationships—similar for customer service and inventory management jobs—are indicative of potential biases within the hiring process. Implications of these findings, and the moral dilemmas they raise around the treatment of smokers, are discussed from the ethical perspective of human resource management. (shrink)

The issue of abstractness raises two distinct questions. First, is there a format-independent magnitude representation? Second, does analogue magnitude really play a crucial role in the development of human mathematics? We suggest that neither developmental nor cultural studies support this notion. The field needs to redefine the properties of the core number representation as used in human arithmetic.

The quantum functionalist model of mentation provides an explanation of conscious and unconscious perception without the postulation of a central processing unit . Based on Goswami's idealist interpretation of quantum mechanics, the quantum model posits a dual quantum/classical system for the mind-brain with which consciousness is linked via self-reference. A comparative analysis of word-sense disambiguation data is conducted with a cognitive science model derived from the Posner and Snyder facilitation and inhibition and the Rummelhart, McClelland, and PDP group's parallel-distributed-processing (...) theories. A new line of experiments is proposed which distinguishes between the two models. (shrink)

Brings together the most recent discoveries in quantum physics and provides a powerful argument for transforming not only the way we view nature, but also how we view our own personal reality. The book also challenges readers to give up their prejudices regarding material realism.

The volume critically analyses the primary drawbacks of the Indian education system-non-enrolment, dropouts, irregular attendance, and inadequate learning. It establishes the need to strongly encourage parents to recognize the importance of education for their children's future. Arguing that supply-side strategies-free education, midday meals, opening more schools-have not proved effective since the problem of inadequate demand is much larger, the authors delineate the measures that are required to boost the demand for education in India.