In a world becoming increasingly sensitive to the failings of narrow empiricism this book offers insights into creative and meaningful approaches to research. It explores ontological epistemology of participation as a new pathway of research as well as conceptualization of reality which goes beyond conventional methods such as participant observation and the familiar dualisms between qualitative and the quantitative and epistemology and ontology. Drawing on the editor's wide ranging network of creative scholars at work in the world of academia and (...) beyond Pathways of Creative Research: Towards a Festival of Dialogues brings together twenty-five insightful chapters each rich in insights into the role that creativity and dialogue play in the work researchers do. Drawing on both Western and Eastern approaches as part of a festival of dialogues, the book offers pathways of creative research that strives to understand the work of the non-dual in self, culture, society and the world. Pathways of Creative Research, the first volume in the trilogy of creative research which includes the subsequent volumes, Cultivating Pathways of Creative Research: New Horizons of Transformative Practice and Collaborative Imagination and Research as Realization: Science, Spirituality and Harmony, is not only a pioneering but also a monumental effort in our world of scholarship, thinking, practice and collaborative imagination which raises some of these vital and deeper questions of theory and practice and then overflows to an epochal and epic quest for rethinking and regenerating life, culture, society, polity and our fragile humanity. (shrink)

Quest for a good society has a long pedigree in sociological thought and critical reflections. It vibrates with many themes of liberation, morality and justice in classical sociology as pioneered by thinkers such as Marx and Durkheim and themes of decent society and creative society in recent theoretical discourses. The present essay discusses this quest for a good society in contemporary social sciences with a detailed discussion of the work of Robert N. Bellah, the pre-eminent sociologist of our times. It (...) discusses Bellah’s quest for a good society in Japan and the US and in the process it discusses related themes such as dynamic harmony and dynamic sunyata. (shrink)

In This Book The Author Have Tried To Present A Historical Study Of Vedic Interpretation Confines Ourselves To The Study Of These Various Parts Of The Vedic Literature As Some Interpretation Of The Vedic Samhita. The Author Observed The Vedic Myth, Rituals And Philosophy As Interpreted By Madhvacarya The Founder Of Dvaita School Of Vedanta.

Human liberation has become an epochal challenge in today's world, requiring not only emancipation from oppressive structures but also from the oppressive self. This book seeks to rethink knowledge vis-à-vis familiar themes such as human interest, critical theory and cosmopolitanism.

Philosophy and anthropology have many, but largely unexplored, links and interrelationships. Historically, they have informed each other in subtle ways. This volume of original essays explores and enhances this relationship through anthropological engagement with philosophy and vice versa, the nature, sources and history of philosophical anthropology, phenomenology, and the practical, methodological and theoretical implications of a dialogue between the two subjects. ‘Philosophy and Anthropology: Border Crossings and Transformations’ seeks to enrich both the humanities and the social sciences through its informative (...) and stimulating essays. (shrink)

This book analyses contemporary critiques of political economy and highlights the challenges to rethinking contemporary discourses and practices. It carries out a multi-pronged critical and transformative dialogue involving political economy, moral economy, moral sociology, moral anthropology, and spiritual ecology. The authors discuss diverse themes such as the relationship between consciousness and society, the dialogue between Karl Marx and Carl Gustav Jung, a critical sociology of morality and property relations, moral and political economy of the Indigenous peoples and a critique of (...) modern civilization, economic evaluation, as well as alternative traditions of thinking in Marx, Thoreau, Gandhi, J.C. Kumarappa, Rammanohar Lohia, B.R. Ambedkar and Jayaprakash Narain. A unique transdisciplinary text, the book brings together authors and approaches from both the Global North and South. It will be indispensable to students, research scholars and teachers of humanities and social sciences in such fields as economics, sociology, philosophy, cultural studies and development studies. (shrink)

Rasa, Dhvani and Rasa-Dhvani are the major critical terms in Sanskrit poetics that developed during the post-Vedic classical period. Rasa is used by a sage named Bharata to denote the aesthetic experience of a theatrical audience. But Anandavardhana and Abhinavagupta intermedialize this experience by extending it to a reader of poetry. They argue that rasa is also generated by a linguistic potency called dhvani. Some critics like Bhoja also proposed generation of rasa by pictorial art, and further, some modern critics (...) propose to trace dhvani property in non-verbal arts such as dance and music pleading thereby that these non-verbal arts also generate rasa. The present essay examines these arguments and concludes that generation of rasa is confined to only the audio-visual and verbal arts such as the theatre and poetry, and, dhvani as a specific linguistic potency, is strictly confined to the verbal arts. Its intermedialization is a contradiction in terms. (shrink)

Focuses on the multidisciplinary and cross-cultural perspectives of the concept of experience, and evaluates its cultural value as it is used in science, ...

The author has made a detailed study, more detailed, he rightly claims, than hitherto attempted, of the concept of mimesis in aesthetic thought and has devoted equal space to Greek and Sanskrit writers... Wilamowitz, the doyen of modern classical scholars, describes mimesis as a 'fatal word' 'rapped out' by Plato. But the present author has demonstrated with great cogency that the word was not 'rapped out' by Plato at all, and that the concept and the word are both as old (...) as Greek thought. He shows too, once again with considerable scholarship and perceptiveness, how Greek art was bound to be sensuous, unmystical and also 'formal' in the best sense of the term. In the four long chapters of the first part of his thesis the author gives at every step evidence of deep study and illuminating insight, and can claim originality both in approach and argument... The chapter on Aristotle contains one of the best discussions of mimesis I have read... the most striking portion of his thesis is his elucidation of poetic truth according to Aristotle. -/- -- Prof. S. C. Sengupta, Jadavpur University -/- The author provides a faithful rendering of both Greek and Indian ideas. The work is valuable for its expositions especially of the Indian theories of art. -/- -- V. K. Chari, Journal of Aesthetics and Art Criticism (JAAC), USA, Spring 1979 -/- ... A fairly exhaustive comparative study of the concept of mimesis in Greek and Indian aesthetics... wide ranging and at the same time well controlled acquaintance with this proliferating literature is revealed throughout... the co-relation of the Aristotelian linking-up of 'imitation' and 'completion' with Abhinavagupta's integration of imitation with completion is very suggestive and is a help towards the formulation of a universal aesthetic comprising body and soul, the immediate impact of Appearance and the slow revelation of Reality... (the author) has mastered the material and achieved a steady progression in argument so as to sustain the central thesis. -/- -- K. R. S. Iyengar, Professor of English and Vice-Chancellor, Andhra University -/- The book is a significant contribution towards understanding the essentials of Indian aesthetics apropos the Greek (and, through the Greek, the Western)... The author has surveyed the entire field in a masterly manner. His erudition and judgement are both commendable. -/- -- S. K. Ramachandra Rao, Deccan Herald (03.09.1978) -/- ...The author's views hold good even among modern critics including the ones known as 'the Chicago school' and experimental psychologists. -/- -- Indian and Foreign Review (August 1978) -/- The work is a valuable addition to the literature on aesthetics. -/- -- The Indian Express (12.03.1978) -/- The comparison is too smooth and sharply compartmentalized... The book is of great value to those who are interested in the comparative and historical evolution of a very important concept in aesthetics. -/- -- The Hindustan Times (31.12.1978) -/- The work is in two parts. The first part in four chapters examines the concept of imitation in Greek thought, and the second in three chapters explores the meaning of the term in Indian thought... the author offers a brilliant interpretation of Aristotle's theory in the fourth chapter (Pt. 1) which is the best one in the book... The work is a pioneering one and it repays a careful examination. It is probably the first of its kind and every student of aesthetics must read it. -/- -- Prof. P. S. Sastri, Nagpur Times . (shrink)

Presents a wide offering of contemporary philosophical perspectives--including theoretical, historical, cross-cultural, and evolutionary--regarding the nature of art and the possibility of its definition.

Comprehensive study of the Puranas, Hindu mythological texts.

In this intriguing new book, Indian social theorist Ananta Kumar Giri issues a stirring call for scholars of contemporary social theory and practice to grapple with late modernity's most pressing social and political issues. Giri counterposes Western thought with Indian social theory in a work that ranges across an array of Indian texts and ideas, hitherto ignored by Western scholarship. Included, along with the mainstays of Indian intellectual thought like Gandhi and Sri Aurobindo, are lesser known Indian social theorists, (...) economists, sociologists, and essayists who argue for transcendence of self-interest, social responsibility, and political renewal. Thoughtfully argued and lucidly written, this work offers the reader a genuine 'transdisciplinary' learning experience, going beyond European ethnocentrism to make social theory a truly global conversation. (shrink)

This book explores the dynamics of interaction between pragmatism and spirituality in the constitution and working of consciousness, freedom and solidarity. This book is cross-cultural and transdisciplinary in nature and brings critical and transformative perspectives from different philosophical and spiritual traditions of the world. It discusses the works of seminal thinkers such as William James, Rudolf Steiner, John Dewey, Swami Vivekananda, Martin Heidegger, Claude Levi-Strauss, Jordan Peterson, Slavos Zizek, Paul Valeri and O.V. Vijayan. It also explores dialogues between pragmatism and (...) other philosophical and intellectual traditions such as Semiotics, Saiva Siddhanta, Vedanta, Trika Shaivism and Tantra. It explores themes such as pragmatism and belief, evolution of consciousness and happiness, spiritual pragmatism and economics of solidarity, value levels democracy, the perforamtive as an aspect of spirituality and transformation of political theology from Kingdom of God to Gardens of God. (shrink)

The enhancement of social inclusion is a key to maintaining cohesion in society and to foster the benefits of cultural diversity. Using insights from the Dual Identity Model with a special focus on active categorization, we develop an intervention to increase social inclusion. Our intervention encourages the participants to categorize on a superordinate level while being exposed to their own culture. Across a set of experiments, we test the efficacy of our intervention against control conditions on the effect of social (...) inclusion, measured by perceived social distance. Results show an increase in cultural closeness and provide preliminary support for the use of a DIM-based intervention to increase intercultural inclusion. (shrink)

Our understanding of the human and the social, as well as our realization of these, are in need of fundamental transformations, as our present day use of these are deeply anthropocentric, Eurocentric and dualistic. Human development discourse looks at the human in an adjectival way, so does the social quality approach to the category of the social: neither reflects the profound rethinking both the categories have gone through even in the Western theoretical imagination. In this context, the present essay explores (...) the ways these two categories are being rethought in Western theoretical imagination and discusses the non-anthropocentric and post-anthropocentric conceptualization and realization of the human, which resonates with non-socio-centric and post-social conceptions of society. The essay also opens these two categories to cross-cultural and planetary conversations and on the way rethinks subjectivity, sovereignty, temporality and spatiality. It pleads for a foundational rethinking of human security and social quality and for creative intertwining between the two with visions and practices of practical spirituality. (shrink)

Exploring new frontiers of sociology does not mean extending existing theories and methods but rather interrogating some of its uncritically accepted modernist assumptions, such as the equating of society and nation-state, the dualism of individual and society and that of ontology and epistemology. Beyond Sociology explores pathways in which we go beyond sociology in terms of exploring the contours of a transformational sociology; this seeks to transform the assumptions of conventional sociological theorizing and practice as well as modes of sociological (...) imagination. Despite all the waters that have flowed around the world for the last 150 years, contemporary sociology, even so-called global sociology, suffers from what Ulrich Beck called the NATO-like firepower of Western sociology. In this context, sociology has to open itself to transcivilizational dialogues and planetary conversations about the very themes of thinking about self, culture and society. So far, globalization of sociology has meant globalization of themes and methods of modernist sociology, which makes an easy equation between sociology and modernity. For sociologists such as Anthony Giddens, Ulrich Beck and André Béteille, sociology is a modern discipline and is post-traditional. But if sociology blindly follows the post-traditional teleology of modernity, how can it study varieties of forms of life—traditional, modern, postmodern and transmodern? These varieties of forms of life exist not only in the so-called traditional societies such as India or Lapland but in all contemporary societies—whether India, Indonesia, Sweden, France, Britain, Germany, Singapore, China or the USA. Beyond Sociology thus initially challenges us to go beyond an a priori teleological privileging of the post-traditional telos of modernist sociology. It invites us to make a foundational interrogation of modernist sociology as a prelude to making sociology part of a planetary conversation about the very themes such as society and individual that it seeks to understand. (shrink)

Considering the different traditions of cosmopolitan thinking and experimentation, this cutting edge volume examines the contemporary revival of cosmopolitanism as a response to the challenges of living in an interdependent world. Through a unique multidisciplinary approach, it takes the debate beyond the one-sided universalism of the Euro-American world and explores the multiverse of transformations which confront cosmopolitanism. The collection highlights central questions of cosmopolitan responsibility, global citizenship and justice as well as the importance of dialogue among civilizations, cultures, religions and (...) traditions. Exploring the ethical and political dimensions of globalization, it outlines the pathways of going beyond cosmopolitanism by striving for a post-colonial cosmopolis characterized by global justice, trans-civilizational dialogues and dignity for all. (shrink)

Knowledge and human liberation are epochal challenges and a key question here is what the meaning of knowledge and the meaning of human liberation are. This article argues that knowledge means not only knowledge of self, society and nature as conceived within the predominant dualistic logic of modernity but also knowledge of transcendental self beyond sociological role playing, knowledge of nature beyond anthropocentric reduction and control, and knowledge of cosmos, God and transcendence in an interconnected spirit of autonomy and interpenetration. (...) Liberation means not only liberation from oppressive structures but also liberation from one’s ego and the will to control and dominate. The article discusses the transformative link between knowledge and liberation through a critical dialogue with Jürgen Habermas and Sri Aurobindo, focusing mainly on their works, Knowledge and Human Interests and Synthesis of Yoga. The article does not simply compare and contrast Habermas and Sri Aurobindo or compare and contrast the so-called Western rationality and Eastern spirituality but seeks to create a condition for transformative criticism for both. (shrink)

This article attempts to create the space for rethinking the politics and ethics of consumption by initiating dialogues with Swadeshi movements and Gandhi in order to transform the spaces ofproduction transcending the concern for consumption choices. Analysing the history of Swadeshi movements in pre-independence India, especially Bengal, and drawing inspiration from Gandhi 's Swadeshi movement and his principles of swaraj and satyagraha, an attempt has been made here to provide an aesthetic, ethical and spiritual foundation for the present version of (...) the Swadeshi drive in India, which is substantively immersed in the logic of market capitalism and mindless consumption. The article explores pathways of improvement of quality of life, experi ences in happiness and fulfilment, both individual and collective, by creating a culture of self-development, responsible consumption and community building efforts on the basis of sharing and concern for others. (shrink)

Caste is a multidimensional reality in history and society, and it has manifested itself through varieties of structures of domination which are simultaneously cultural, economic, political and ideological as caste has also been related in complex ways with structures of class and gender domination. These structures of domination have led to the annihilation of self and society. This led Ambedkar to challenge us for annihilating caste. For Ambedkar, annihilation of caste calls for the realization of each person as an individual (...) and not just a caste person. It also calls for the destruction of caste privileges, discrimination and their scriptural legitimation. However, this call for annihilation mainly has been a structural project without enough attention to the project of transformation of consciousness—self and social. There is a hint of this in Ambedkar’s Annihilation of Caste when he urges us to realize each one of us as unique individuals beyond the holes of caste which is further deepened in his Buddha and His Dhamma. Transformation of consciousness is also suggested in Adi Shankara’s treatise on self, Atmastakam. The essay engages itself with Ambedkar, Shankara, Gandhi and Sri Aurobindo, among others, as they help us in the transformation of caste domination and present a new hermeneutics of self-realization and social liberation. It deals with the simultaneous challenges of structural transformation of caste as well as consciousness of caste at the levels of both self and society which can draw on multiple sources of critique, creativity and transformations in India and the world. Brahminism is the poison which has spoiled Hinduism. You will succeed in saving Hinduism if you will kill Brahminism. There should be no opposition to this reform from any quarter. It should be welcomed even by the Arya Samajists, because this is merely an application of their own doctrine of guna-karma. Whether you do that or you do not, you must give a new doctrinal basis to your religion—a basis that will be in consonance with liberty, equality and fraternity; in short, with democracy. I am no authority on the subject. But I am told that for such religious principles as will be in consonance with liberty, equality and fraternity, it may not be necessary for you to borrow from foreign sources, and that you could draw for such principles in the Upanishads. Whether you could do so without a complete remoulding, a considerable scraping and chipping off from the ore they contain, is more than I can say. (Ambedkar, 2002[1936], p. 303). (shrink)

The discourse and practice of humanism is at a cross-road, now challenged by posthuman reflections on what it means to be human. Our understanding of human and humanism is also challenged by transformations in nation-state and citizenship. In this context, the present article explores pathways of a new global humanity emerging out of cross-cultural reflections and new intellectual and social movements.

Sociology is part of the agenda of modernity which privileges epistemology to the neglect of ontological issues. In the modernist mode, sociology was considered only an epistemic project, a project of knowing about the world with proper procedure and scientific method and neglected issues of consciousness, self, relationship of subject and object, and ontological issues of self-nurturance and self-transformation. The neglect of ontology is a crucial gap in modernistic sociology which continues to persist even in contemporary new formulations such as (...) cosmopolitan sociology, offered by Ulrich Beck. For Beck, sociology needs to move from methodological nationalism to methodological cosmopolitanism. But this move is primarily methodological and epistemic and does not address the ontological preparation needed for the transformation of sociology from its contemporary binding in nation-state to a cosmopolitan one. This needs a new self-conception on the part of sociologists, not only as citizens of the nation-state but also as citizens of the world and children of Mother Earth. The later self-conception calls for not only reiteration of self-identity as sociologically constituted but also transcendentally nurtured, urging both the sociologists as well as all human beings to realize that they are not only role occupants but also transcendental selves living in varieties of communities but at the same time transcending these. The chapter explores some of these issues as it puts forward the idea of society as multiple movements of ontological epistemology of participation. (shrink)

This book explores the contours of a transformational sociology which seeks to reconsider the horizons of sociological imagination. It questions accepted modernist assumptions such as the equation of society and nation-state, the dualism of individual and society and that of ontology and epistemology. Arguing that contemporary sociology suffers from what Ulrich Beck calls the Nato-like fire power of western sociology, it argues that sociology has to open itself to transcivilizational dialogues and planetary conversations about self, culture and society. The book (...) also challenges scholars to go beyond a privileging of the post-traditional telos of modernist sociology and puts forward a foundational interrogation of modernist sociology. It underscores the limitations of established conventions of sociology and considering an alternative sociology based upon Confucian vision and practice of self-transformation. This collection offers a way to go beyond dominant structures of modern sociology and contemporary dominant ways of thinking about and doing sociology helping us cultivate a transdisciplinary sociology. (shrink)

Meaning is a key foundation of human life. We yearn to make our life meaningful and have a proper understanding of the meaning of words and worlds, which help us in blossoming of life rather than being trapped in labyrinths of confusion and annihilated in varieties of killing and destruction. But this fundamental yearning for meaning has always been under stress in different periods and epochs of human history. In our contemporary world, we are also going through stress, vis-à-vis the (...) work of meanings in our lives, which is part of a global crisis of meaning. Our global crisis of meaning has multiple genealogies. Our contemporary crisis of meaning has its roots in both the way we relate to language and our worlds, which is discussed in this article. It also discusses how we can cultivate new movements and circles of meaning generation. This is linked to vision and practices of upholding our world and regenerating our earth. I then link processes of meaning generation to processes of coming together of people as well as soul, what is called Lokasamgraha in Indic tradition. I discuss how the global crisis of meaning calls for new cosmopolitan movements as well as building a planetary Lokasamgraha. (shrink)

Roots and routes raise the questions of boundaries and borders and call for a new art of border crossing. Boundaries, borders, and margins are related concepts and realities and each of these can be conceptualized and organized in closed or open ways with variations in degrees of closure as well as openness. The existing conceptualization and organization of boundaries, borders, and margins reflect and embody a logic of statis, closure and a cult of exclusivistic, and exclusionary sovereignty. The articles argues (...) that in this place we need a new art and politics of boundary transmutation, boundary transformation, and border crossing. (shrink)

Roots and Routes are related to each other but in life, self, culture and society we sometimes forget this. We become either prisoners of closed roots or rootless routes. The introduction to this book tries to overcome such closure and imprisonment and discusses many contributions of this volume. It tries to create pathways of going beyond one and many create alternative planetary futures.

Kingdom of God is a familiar and dominant discourse in religion, society and the world. It is also a dominant framing for thinking about a good society here on Earth. But the discourse of Kingdom of God is many a time locked in a discourse of power. In dominant versions of political theology, it is linked to violence. In this essay, an attempt is made to rethink Kingdom of God as Gardens of God. There is also an interlinked attempt to (...) rethink the discourse of Ramrajya to Ramvana where there is an attempt to transform violence to non-violence. (shrink)

Discourse, dialogue and deliberation are important frames for thinking about and creating an ideal inter- subjective condition and a dignified society at present. This article presents the contours of such a new ethics of argumentation by carrying out a detailed discussion of the relationship between Gandhi and Tagore, and the way they argued with each other. Their arguments and counter-arguments were not for the sake of win ning any egotistic victory but for exploring truth. It also connects this new ethics (...) of argumentation in dia logue with the agenda of moral argumentation offered by Jurgen Habermas, the heart-touching social theor ist of our time. (shrink)

This article strives to make a critical assessment of the claim of discourse ethics, as articulated by Jürgen Habermas, to meet with the challenges of moral consciousness and communicative action today. The article locates Habermas' theory of discourse ethics in the contemporary movement to remoralize institutions and to build a post-conventional moral theory. It describes Habermas' agenda and looks into incoherences in his project in accordance with his own norms. Beginning with an internal critique of Habermas, the article, however, is (...) engaged in an interrogation of the Habermasian agenda from outside its own frame of reference precisely because the issues that the discovered tensions raise, cannot be resolved within the rationalist framework of Habermas. The article argues that in order to realize the lofty agenda of transformation that discourse ethics sets for itself, it must now make a dialogue with critical and practical spir ituality. It gives a brief sketch of the agenda of spiritual transformations that can help discourse ethics solve some of its own stated problems such as the problems of anthropocentrism and cognitive distantiation and be a transformative agent in thinking through the theory and practice of moral consciousness and communicative action today. (shrink)

The relationship between sociology and morality is a complex one. There is a vibrant tradition of moral sociology which is not moralistic in a naïve sense. It does not just want to reproduce existing conventions of society blindly as it strives to interrogate morality from the point of justice. This chapter discusses the contours of a critical moral sociology through a dialogue with Jürgen Habermas and Sri Aurobindo, and then strives to explore its limitations. It pleads for a movement from (...) discourse ethics to spiritual transformations. It also explores new pathways of post-conventional moral development. (shrink)

This paper examines the issue of teaching of ethics in management education with specific reference to the debate on this and pedagogic interventions in India and the United States. It describes, among others, the initiative taken at Harvard Business School to teach ethics to MBA students as well as the effort made by the Indian Institute of Management, Calcutta to teach ethics and human values to the students. It is argued that all these pedagogic initiatives can help us to be (...) more reflective about the predicament of ethics in our practice of management in particular and life in general. In conclusion, it is argued that the universe of discourse of ethics must be broadened whereby ethical orientation does not refer to one's minimalist concern of being legally correct but to pursuing actively the well-being of others, especially of those who do not matter much to the managers of systems. (shrink)

This book presents the first systematic critical exploration of the philosophical and political thoughts of Mahatma Gandhi and Sri Aurobindo, both pioneers of modern Indian thought. Bringing together experts from across the world, the volume examines the thoughts, ideas, actions, lives and experiments of Mahatma Gandhi and Sri Aurobindo on themes such as radical politics and human agency; ideals of human unity; social practices and citizenship; horizons of sustainable development and climate change; inclusive freedom; conceptions of swaraj; interpretations of texts; (...) Sri Aurobindo's views on Indian culture; integral yoga; transformative leadership; Anthropocene and alternative planetary futures. The book discusses the contemporary legacies and works of the two influential thinkers. It offers insights into historical, philosophical, theoretical, literary and sociological questions that establish the need for transdisciplinary dialogues and the relevance of their visions towards future evolution. This book will be useful to scholars and researchers of political science, Indian political thought, comparative politics, philosophy, Indian philosophy, sociology, anthropology, modern Indian history, peace studies, cultural studies, religious studies and South Asian studies. (shrink)

Pragmatism invites us to cultivate new relationship between practice and consciousness, practice and spirituality, freedom and solidarity. This book explores different dimensions of pragmatism, spirituality, consciousness, freedom and solidarity. This introduction to the volume describes different chapters in the volume and explores their ways of relating to pragmatism, consciousness, spirituality and freedom. It also discusses Sri Aurobindo’s reflections on mentalistic pragmatism and how it needs to be related to wider and deeper consciousness works and meditations.

This book seeks to find creative and transformative relationship among roots and routes and create a new dynamics of awakening so that we can overcome the problems of closed and xenopbhobic roots and rootless cosmopolitanism. The book draws upon multiple philosophical and spiritual traditions of the world such as Siva Tantra, Buddhist phenomenology and Peircean Semiotics and discusses the works of Ibn-Arabi, Thoreau, Tolstoy, Gandhi and Raimon Panikkar,among others.The book is transdiscipinary building on creative thinking from philosophy, anthropology, political studies (...) and literature. It is a unique contribution for forging a new relationship between roots and routes in our contemporary fragile and complex world. (shrink)

Self-development of individuals and societies is an epochal challenge now but surprisingly very little has been written about this in the vast field of development studies and social sciences. The present book is one of the first efforts in this field and explores in detail the dynamics of pursuits of self-development and the accompanying contradictions in the self-study mobilization called Swadhyaya. Giri is one of the pioneers in bringing self-development to the core of theory and ethnographic multiverse of humanities and (...) development studies. (shrink)

In this book, Deep K. Datta-Ray strives to explore some of the deep foundations of Indian diplomacy with and beyond the discourse of modernity, especially its preoccupation with power, control, and violence. Datta-Ray argues that modern diplomacy is rooted in a model of violence and control, and Indian diplomacy is striving to move beyond this. Indian diplomacy draws inspiration from the civilizational ethos of and preoccupation of India with dharma, right conduct, and a non-violent way of being with the world. (...) For Datta-Ray, the Indian approach to diplomacy, as it draws from the civilizational steams of the Ramayana and Mahabharata as well as Indo-Mughal experiments in creative diplomacy and Gandhian and Nehruvian... (shrink)

The paper discusses the complexity of spiritual quest and bordercrossing dialogues in India. It discusses the multiverse of engagement between Hindus and Christians and the plural streams of co-walking, contradictions and confrontations. It discusses the complex histories of encounters between Hindus and Christians. It discusses the inter-religious dialogues undertaken by religious leaders, reformers and common people from both the traditions.

This chapter discusses the issue of standpoint in sociological discourse as well as in the dynamics of social life. It begins with a discussion of the work of André Béteille, creative social theorist from India, about the plurality of standpoints in the sociological discourse of society as well as in social dynamics. Béteille has consistently been a champion of a plural approach in the study of society, but his discussion of plural standpoints raises further questions which call for further collaborative (...) search and reflections. For example, what is the nature of standpoint in these plurality of standpoints—is it partial or absolute? Do these different standpoints communicate among each other? Is it a responsibility for sociology to understand and contribute to communication among plural standpoints? The present author thinks the same as Béteille on these questions and discusses further the challenge of pluralization that emanates from Béteille’s reference to plurality of standpoints. The issue of the relationship between sociology and theology as between sociology and ideology is discussed. This is followed by a discussion of the issue of empirical and normative aspects of social reality, and the author argues that sociology needs to go beyond the dualism of the empirical and normative in order to understand the normative strivings and struggles at work in the very heart of social reality itself. (shrink)

This transdisciplinary project represents the most comprehensive study of imagination to date. The eclectic group of international scholars who comprise _Imagination and Art_ propose bold and innovative theoretical frameworks for conceptualizing imagination in all of its divergent forms.