Contributed papers presented during the national seminar held at Visva- Bharati, from August 20-21, 1993.

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

Rabindranath Tagore (1861–1941), at about the start of the nineteenth century, was advocat‐ ing that the study about religion has to be included in university‐level education in the East. The university he envisioned and founded (Visva‐Bharati) included in its curriculum such a study. Shortly a er India’s regaining independence in 1947 and becoming a secular state, that institution was inaugurated as a central university with an advanced institute for philosophy and the study of religion. This essay answers whether (...) his understanding of studying religion would accommodate the approach to the academic study of religion associated with the mod‐ ern Western research university. It also inquires the extent that the curriculum for the study of religion at Visva‐Bharati evidences such an approach. The answers it advances draw primarily on his two essays, Eastern University and Hindu University, which o er his vision of univer‐ sity level education; on commissioned reports for higher level education in the new India as a secular state; on developments in the academic study of religion in the West, especially the United States; on the relatively recent revised curriculum for such a study at Visva‐Bharati University; and on ideas of social imaginary and the comparative study of religion articulated by Western scholars. (shrink)

On the life and works of Bharati, with a selection of his poems translated into French.

Although the literature on social innovation has focused primarily on social enterprises, social innovation has long occurred within mainstream corporations. Drawing upon recent scholarship on social movements and institutional complexity, we analyze how movements foster corporate social innovation (CSI). Our context is the adoption of green information systems (“green IS”), which are information systems employed to transform organizations and society into more sustainable entities. We trace the historical emergence of green IS as a corporate response to increasing demands for sustainability (...) reporting, a key social innovation that environmental activists helped to create. Drawing upon extensive survey data from more than 400 U.S. firms, we then examine how managers perceived environmental activism in relation to broader field pressures for change and how their perceptions of both were related to green IS adoption. The results reveal that activists were more effective at influencing adoption indirectly by transforming organizational fields than by directly influencing corporate managers. Combined with the historical analysis, these findings suggest that CSI emerged out of ongoing interactions between activists, corporate managers, and other influential actors within a broader social innovation system. Activists helped to create conditions for social innovation, but corporations took the lead in developing new practices. (shrink)

The article provides an overview of arts-based research within social work and general healthcare practice in Canada, and how it can be used to uncover racism within vulnerable populations, particularly youth, women, immigrants and refugees, the lesbian, gay, bisexual, transgender, queer, and intersex community, and Indigenous peoples. This is a general review of the literature. A literature search was conducted using the University of Western Ontario’s Summons database, with coverage from January 2000 to February 2019. Data exploring participant experiences, personal (...) identity, voice, and invisible powers were extracted, and analyzed using a critical race lens to examine the intersection of societal and cultural practice with race and power.Results indicate that ABR can support therapeutic recovery from oppression by enhancing self-expression of feelings and thoughts, and affording participants the agency to reclaim and reframe their personal narrative. ABR can further generate a sense of community by creating connections between participants with similar oppressions to overcome disconnection and marginalization. Within a broader community context, ABR permits the sharing of stories and insights with others, which can generate dialogue on important social issues to expose areas of social inequity and oppression alongside potential solutions for transformative social action. This dialogue can also extend to discussions with policy makers on the impact of social inequities to guide recommendations that address system gaps for broader community-level change. The paper concludes that ABR can move beyond merely reflecting on social conditions toward actively addressing them by promoting sustainable social change. The voices expressed through ABR illustrate possible solutions to overcome racism through inclusive social practice, deconstruction of the racial status quo, and movement toward an equitable distribution of power. (shrink)

First time in the history of India, in 1958, a Sankaracarya visited West. The author, His Holiness Jagadguru Sankaracarya Sri Bharati Krsna Tirtha of Puri, went to America at the invitation of the Self Realization Fellowship, Los Angeles, to spread the message of Vedanta. This book is a compilation of some of his discourses delivered there. These discourses by a saint-yogi and master of ancient Indian scriptures, also well-versed in modern sciences, give the essentials of Vedanta. They combine authenticity (...) of thought with simplicity of language. Being couched in the contemporary idiom they will be found to be particularly suited to the modern mind. Though addressed to American audiences, the discourses carry a message of eternal truth and of universal application. The steps of spiritual inquiry and the paths of God-realisation outlined in them will be of immense practical use to the readers in their quest for the Supreme. (shrink)

Malnutrition among children is prevalent in almost all the states in India. This study assesses the extent and causes of malnutrition in two eastern Indian states with similar climates, namely West Bengal and Assam, using data from the National Family Health Survey 1998s educational status, working status of the mother, mother’s age at delivery of the children, source of drinking water, toilet facilities and standard of living of the household. Logistic regression was carried out separately for each of the three (...) indices on the explanatory variables for both the states. It was found that not all variables are equally important in determining whether a baby is underweight, or suffering from acute or chronic malnutrition. Also, the importance of variables is not the same in the two states. It was observed that the coefficients associated with the variables in determining weight-for-height are not significant compared with those for weight-for-age and height-for-age. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remembering Jitendra Nath MohantyArindam Chakrabarti (bio)The only philosopher in the global history of philosophy who read and taught (in the original Sanskrit, German, and English) Patañjali, Vyāsa, Śaṅkara, Gangeśa, Kant, Hegel, Husserl, Heidegger, Frege, Wittgenstein, Hume, McTaggart, Russell, Davidson, and Dummett with equal expertise, depth, and hermeneutic originality is no more. Jitendra Nath Mohanty, who passed away on the 7th of March 2023, was emeritus professor of philosophy at (...) Temple University, Philadelphia. In the last decade of his life, he used to spend long periods in his home in Kolkata, the city where he studied as an undergraduate. Born in in 1928 in Cuttack, Orissa, India, Mohanty ranked first in all public examinations and in his B.A. at Presidency College, Kolkata and his M.A. examination at the University of Calcutta. After receiving a Ph.D. from the University of Göttingen in 1954, he came back to India and continued his traditional-style tutelage under two great Sanskrit Pandits: Ananta Tarkatirtha (for Navya Nyāya) and Mahamahopadhyaya Yogendranath Bagchi (for Advaita Vedānta). In his long academic career, he taught at the University of Burdwan, the University of Calcutta, the New School for Social Research, the University of Oklahoma, Emory University, and Temple University and held visiting professorships at All Souls College Oxford and Jadavpur University, Kolkata.JNM was trained equally thoroughly in three distinct traditions and styles of philosophy. Even great modern Indian philosophers of the twentieth century, such as K. C. Bhattacharya, B. N. Seal, R. D. Ranade, Radhakrishnan, B. K. Matilal, Daya Krishna, and R. C. Gandhi, could claim scholarly fluency in at most two traditions (of course the "Indian tradition" itself is a maddeningly complex plurality of traditions often sharing very little in common—e.g., Abhidharma Buddhism and Mādhva Dualist Vedānta). But Mohanty was well-versed in and collected insights and inspiration from European (Continental) Phenomenology, and Analytic Anglo-American Philosophy and several of the diverse Sanskrit Indian Philosophical schools of thought. More importantly, as can be demonstrated in detail, it is his expertise in the pluralistic yet both logically and phenomenologically rigorous styles of classical Indian philosophies that made him uniquely capable of doing the bridgework between continental and analytic philosophies of the West—between Husserl and Frege, for example. [End Page 1]Within philosophy in general his interests ranged from metaphysics to epistemology, ethics, social philosophy, philosophy of physics (especially Time), Logic, philosophy of mathematics, and philosophy of language and mind. Among his numerous publications, the following books achieved bench-mark status in their respective fields: Gaṅgeśa's Theory of Truth: Containing the Text of Gaṅgeśa's Prāmāṇya (jñapti) vāda (Santiniketan: Visva-Bharati, India, 1966); Reason and Tradition in Indian Thought: An Essay on the Nature of Indian Philosophical Thinking (Oxford: Clarendon Press, 1992); Classical Indian Philosophy (Oxford University Press, 2002); The Self and its Other (Oxford University Press, 2000); Logic, Truth, and the Modalities (Kluwer Academic Publishers, 1999; Jadavpur University, Kolkata, 1999); The Concept of Intentionality (St. Louis: Warren H. Green, 1972); Phenomenology: Between Essentialism and Transcendental Philosophy (Northwestern University Press, 1997); Husserl and Frege (Indiana University Press, 1982); Edmund Husserl's Theory of Meaning (Springer, 1976); and The Philosophy of Edmund Husserl: A Historical Development (Yale University Press, 2008). His charming and inspiring intellectual autobiography was published in 2012 by Oxford University press with the title Between Two Worlds: East and West, an Autobiography. Some of his classic papers are collected in the volume edited with an introduction by Purushottama Billimoria: J. N. Mohanty: Essays on Indian Philosophy Traditional and Modern (New York and New Delhi: Oxford University Press, 2002). Philosophy East and West is going to publish a special issue devoted to JNM's life-time achievements in different branches and traditions of philosophy. [End Page 2]Arindam Chakrabarti Philosophy Department, University of Hawai'[email protected] © 2024 University of Hawai'i Press... (shrink)

On 27 February 1998, the Indian Institute of Management, Calcutta and the office of the Fulbright binational educational exchanges in Calcutta jointly hosted a seminar on 'The Tradition of Non Violence: The American Experience and the Gandhian' at the Management Centre for Human Values. There were two keynote presentations. The one on the American experience was by Michael True, Professor of English Literature at Assumption College, Massachusetts, who was teaching as Fulbright visiting lecturer at Utkal University, Bhubaneswar. The Gandhian case (...) was presented by Profes sor Amlan Datta, economist and writer, also former Vice-Chancellor of Visva-Bharati University, Santiniketan. The session was chaired by Professor Amitava Bose, Director, Indian Institute of Management. To close the discussions, a summing up was presented by Professor S.K. Chakraborty, Convenor, Management Centre for Human Values. The importance of discussions on the subject of non-violence and the Gandhian alterna tive cannot be overestimated in this year of the 50th anniversary of Indian independence and a nationwide soul-searching over these five decades. The US Educational Foundation in India contributed to the national discussion through this bilateral seminar and its comparative perspective. (shrink)

Rabindranath Tagore is remembered today chiefly as a poet, and his fame as a poet has often eclipsed his great contributions to other fields of literature and life — especially education. Tagore pondered deeply on the fundamental problems of education — aims, curriculum, method, discipline, values and medium — and wrote and experimented on them freely and extensively. Tagore is perhaps the only literary genius in contemporary history who devoted a major part of his life to thinking about education and (...) creating an educational institution of international significance. Also, the institution he created at Santiniketan proved to be the most global and sustainable among the progressive educational institutions launched by individual thinkers such as Froebel and Russell. This edition revives a classic work, the first comprehensive, full-length account of Tagore’s educational thought and activity, commemorating his 150th birth anniversary. It presents a detailed chronological survey of Tagore’s educational writings and institutional activities in the perspective of his life and thought in general. The book also contains a detailed review and critical discussion on almost all major aspects of his educational work. Through an overall evaluation of Tagore’s unique contribution to education and his message to the world, it seeks to correct some common misconceptions that have existed from time to time about Santiniketan and Visva-Bharati. The book will help form a more complete view of Tagore’s life and work, filling as it does the gaps and voids in the literature that has grown around him, and reinforcing its relevance today. It will be of value to educationists, teachers, policymakers, those interested in modern Indian history and philosophy of education._ _. (shrink)

In this article, we observe the possibility of ‘practicing’ cosmopolitanism in three distinct experiential spaces intrinsic to human existence: knowledge spaces, habitation spaces and marketplaces. Although cosmopolitanism has been overwhelmingly deliberated upon across multiple disciplines, it has been confined to ‘conceptualisms’ in the Western scholarship. On the other hand, we find that some of the works of thinkers, such as, Rabindranath Tagore’s Creative Unity, Aurobindo Ghosh’s The Ideal of Human Unity and Mikhail Bakhtin’s Rabelais and His World, open the possibilities (...) of experiencing cosmopolitanism in lived human spaces. Cosmopolitanism emerges through knowledge generation and exchanges in the academic vision of Tagore’s ideal Visva-Bharati, in the everydayness of city life through Aurobindo’s Auroville and in the cultural spaces of the Bakhtinian marketplace. Further, we find that cosmopolitanism in these thinkers interweaves the physical place with spaces of the mind. The individual emerges as a core of their cosmopolitan worldview. We argue that these thinkers not only pave the way for recognizing cosmopolitanism in real, lived spaces but also inspire a future vision, practicable in the society through academic institutions, human habitats and regular interactions at marketplaces. (shrink)