Genealogies -- Psychoanalysis and archaeology -- Freud in the sacred grove -- Colonial rescriptings -- War, decolonization, psychoanalysis -- Colonial melancholy -- Haunting and the future -- The ethical ambiguities of transnational feminism -- Hamlet in the colonial archive.

In lieu of an abstract, here is a brief excerpt of the content:Frames, Contexts, Community, JusticeRanjana Khanna (bio)There is a photograph of Jacques Derrida, aged about three, in a toy car at his childhood home in Algiers [fig. 1]. It is not an unusual photograph; in fact, its typicality is striking. It is the kind of photograph one might find in most family albums. Little boys are often found in toy cars, just as little girls are frequently holding a doll, (...) or dancing.1 The codes of a family album, transposed to an academic album, highlight the manner in which typicality itself tells a story of framing, of gendered gestures, of senses of belonging, of familial legend making, and of intellectual genealogy.2 And such codes provide a frame for a general contextual understanding of the photograph and therefore [End Page 11] Click for larger view View full resolutionFigure 1.Photograph of Jacques Derrida aged 3. Printed in Geoffrey Bennington and Jacques Derrida, Jacques Derrida (Paris: Seuil, 1991) 9.[End Page 12]for what Barthes calls its studium.3 But, as Barthes remarked in his Camera Lucida, a book about photography and about his dead mother, there is frequently something else in a photograph: the punctum. It wounds a viewer, and remains in the viewer's memory when he or she looks away from the photograph. It is a singular relationality, and, for the mourning Barthes, encloses the possibility of a hopeful reciprocity. For me, however, beyond the gendered coding of this photograph, it is not the promise of a reciprocity, but the demand of something unknowable that exists potentially beyond the frame of the photograph. A rectangular void that appears to be the back window of a large car opens onto an unknown. The opening itself is a wounding of the frame.The photograph includes multiple frames, in the sense that a doubling occurs with one frame in the foreground, with Derrida in his toy car, and another frame in the background, with a real car. The child in his car is enclosed in this scene through perpendicular lines, as if framing him in a safe world. The real car is separated by these lines, as if in a square on its own. And through the rear window of this car, there is another enclosure, a rectangular opening, which alerts the viewer to an infinite regression of frames, each enclosing its own image and its own universe, each thematizing the mobility that suggests it could move beyond its immediate frame. This superimposition of a toy car onto an adult scene of mobility not only alerts the viewer to the thematic exploration of infinite generational migration and immigration but also presents us with a visual doubling and echoing, itself suggesting the excess that always exceeds the frame. The frame may appear to exist on its own terms, permitting or excluding hospitality to its hostile excess, and yet what persists in this photograph is the permeability of the frame and its necessary acknowledgment of the other at its border, which both frames and unframes.A frame both determines and supplements meaning. It is both host to meaning and simultaneously hostile to its narrow condition. This rendition of the frame visualizes both its enclosed protective nature as host, and its permeability to the outside, to a potentially hostile supplement. Derrida's thinking has explored the concepts of framing and hospitality in a manner that has often called attention to, and yet not engaged with, women as a sometimes hostile supplement. The concept of hospitality, whether political, academic, domestic, or psychical, has allowed, however, for a consideration of something that supplements this thinking, and indeed this boyhood photograph of potential mobility: the various frames in which Algerian women have been situated, and their different relation to gesture, mobility, and symbolization in the modern period. This article engages with Derrida's work on framing and hospitality in order to reach its supplement, allowing for a consideration of the political stakes of doing feminist work across borders. The stakes of the philosophical apparatus that seem pertinent to the ethical work of postcolonial feminism are permeated with questions of framing and hospitality. Academic hospitality means an openness to one's subject matter, which would include... (shrink)

This article argues that psychoanalytic notions of affect – including ideas of anxiety and melancholia, as well as deconstructive concepts of auto-affection – offer a feminist ethico-politics and a notion of affect as interface. Beyond the confines of the experiential and the positivist, both psychoanalysis and deconstruction provide insights into affect as a technology that understands the subject as porous. I consider works by Derek Jarman and Shirin Neshat to demonstrate the importance of the ethico-politics of affect as interface in (...) contemporary cultural production. Both artists, in the process of considering the spectacular nature of notions of feminist and queer, use images of interface as a way of delimiting the spectacular nature of being and demonstrating the singularity of the event, the desire to fix through framing, and the parergonal nature of framing. The presence of the subject is questioned even as an auto-affection is suggestive of a spectral demand of the ethico-political. In the case of Jarman’s Blue, the denial of image as face in favour of the screen as interface is interrupted by sound and voice, which gesture toward representation as impossible but necessary. In the case of Neshat, the persistence of the photographic – the highly aesthetic self-portrait as mugshot – foregrounds face as interface, as one that questions presence through the insistence of a representational apparatus. (shrink)

Proper utilization of antenatal and postnatal care services plays an important role in reducing the maternal mortality ratio and infant mortality rate. This paper assesses the utilization of health care services during pregnancy, delivery and post-delivery among rural women in Uttar Pradesh and examines its determinants. Data from a baseline survey of UP Community Mobilization project was utilized. A cross-sectional sample of currently married women who delivered a baby 15 months prior to the survey was included. Information was collected from (...) 2208 women spread over five districts of UP. Information on socio-demography characteristics, utilization of antenatal care, delivery and postnatal care services was collected. To examine the determinants of utilization of maternal health services, the variables included were three ANC visits, institutional delivery and PNC within 42 days of delivery. Separate multilevel random intercept logistic regressions were used to account for clustering at a block and gram panchayat level after adjusting for covariates. Eighty-three percent of women had any ANC. Of them, 61% reported three or more ANC visits. Although 68% of women delivered in a health facility, 29% stayed for at least 48 h. Any PNC within 42 days after delivery was reported by 26% of women. In the adjusted analysis, women with increasing number of contacts with the health worker during the antenatal period, women exposed to mass-media and non-marginalized women were more likely to have at least three ANC visits during pregnancy. Non-marginalized women and women with at least three ANC visits were more likely than their counterparts to deliver in an institution. Contacts with health worker during pregnancy, marginalization, at least three ANC visits and institutional delivery were the strong determinants for utilization of PNC services. Self-help group membership had no association with the utilization of maternal health services. Utilization of maternal health services was low. Contact with the health worker and marginalization emerged as important factors for utilization of services. Although not associated with the utilization, SHGs can be used for delivering health care messages within and beyond the group. (shrink)

In the course of their increasingly busy lives, physicians encounter many emotions that move and challenge them. Writing is a valuable tool for self-expression and making sense of the world. Physicians are often concerned about patients’ confidentiality and not upsetting their colleagues, but writing can be one of the best ways of sustaining a healthy and meaningful career and effecting change.

Verse work on Hindu philosophy and spirituality.

This essay explores the inherent blankness of life, describing it as devoid of fixed meaning, purpose, or morality. It discusses how humans struggle with this blankness, often attempting to avoid or fill it through various activities and pursuits. The essay distinguishes between natural biological activities and those driven by fear and anxiety, emphasizing how societal conditioning contributes to the latter. It delves into the role of rationality in avoiding blankness, the discomfort of silence, and the vibrancy that this blankness holds. (...) Ultimately, it advocates for embracing this blankness as a source of freedom, vitality, and profound insight into the nature of existence. (shrink)

The concept of the mind in philosophy encompasses a diverse range of theories and perspectives, examining its immaterial nature, unitary function, self-activity, self-consciousness, and persistence despite bodily changes. This paper explores the attributes of the mind, addressing classical materialism, dualism, and behaviorism, along with contemporary theories like functionalism and computational functionalism. Key philosophical debates include the mind-body problem, the subjectivity of mental states, and the epistemological and conceptual challenges in understanding other minds. Contrasting views from Aristotle, Descartes, Wittgenstein, and modern (...) philosophers like U.T. Place, Gilbert Ryle, and Hilary Putnam are analyzed. The paper also discusses the implications of these theories on our understanding of mental phenomena, consciousness, and the nature of human experience. (shrink)

The aim of this chapter is to describe a type of law governing involuntary treatment that is based on decision-making capability and not on risk of harm to self or others. It is consistent with the legal and ethical principles followed in general medicine, and non-discriminatory against people with a mental illness. The rationale behind the proposal is outlined, as well as its principles and main features. It is argued that this type of law could be adapted to the needs (...) of low and middle-income countries without sacrificing its underlying principles, and that it lends itself to such adaptation much better than traditional mental health legislation. (shrink)

_Education as Mutual Translation_ examines Hindu Vedantist and Yoruba philosophical concepts of self and mutuality with others, in a contemporary higher art education context. It suggests that resilient, original voices emerge more successfully from awareness of social interactions, than from individualism.

In lieu of an abstract, here is a brief excerpt of the content:Lives Saved, With a Little Help from FriendsPrasanta TripathyIn November 2000, Jharkhand was carved out of Bihar, a state in eastern India, to be a separate state to fulfill the aspirations of its people and [End Page 109] allay their feeling of alienation. It was a good time for me to reflect on how best I could contribute. In 2002 Ekjut, a registered development organization, was set up by (...) myself and other like-minded colleagues. Ekjut, which means "togetherness," was the outcome of a longstanding desire to do something on our own, something that was close to my heart—doing something for and with the people I had grown up with. An invisible cord kept me attached to this region of India and after stints with a few development organizations within and outside the state, my wife, Nirmala, and I decided to relocate to a village near my hometown, Chakradharpur.Chakradharpur is a small railway township in South Bihar where I spent all my childhood and days of schooling. Beyond the periphery of this township and its satellite market place, live indigenous people, the Adivasi, in villages and hamlets. Even as children we could appreciate the government policy that protected them in the sense that their ancestral lands could not be acquired by Dikus, the non-tribal people living in the towns and cities. The un-spoilt bounties of nature protected and preserved by the original inhabitants of the land—the Adivasi people—was there for all of us to see and enjoy.A rumor that a doctor couple was building a nursing home led to a regular flow of men, women and children to our unfinished home with all kinds of ailments, including medical emergencies. It was becoming increasingly difficult to cope with the workload of constructing the house and at the same time—overwhelming to see children dying in our home, which was never meant to be the hospital that the villagers thought it to be. They were reluctant to visit the government hospitals, which were primarily meant to serve poor people and their attitude could be summarized in just one word—fatalism. We wanted this to change—they somehow needed to understand their rights and entitlements. The public health care system had to be strengthened and Nitmala and I wondered how our work could make this happen.The Adivasi people were soon to become partnering communities with Ekjut. It did not take us long to realize how unprotected they were. We had a vague idea that we wanted to build healthier communities. Providing full-time curative care was not an option; it was also beyond our means. Knowing that strengthening the health system would take time, we hoped that our community-based work would strengthen the demand side, since even the minimum services that were available were grossly under-utilized.India is home to about 10 million tribal people. We had seen and also knew that their health status was poor and that tribal people have the disproportionate burden of child mortality, malnutrition, malaria and death in childbirth. But we could not find a reliable existing data base that could guide our work. The health status of women and children soon became Ekjut's main concern.We wanted our work to generate knowledge that would be relevant in a wider context. Adivasis are not a monolithic entity and our evidence needed to grow from working with several different tribal groups. We needed to build our research capabilities and willingness to work with several different indigenous groups, as well as, the poor people living alongside them in different districts. A collaboration with University College of London was soon to follow. Professor Anthony Costello who was my teacher more than a decade back, invited me to partner with his department and jointly bid for a grant. This grant was likely to come at the confluence of several interesting developments. First, the self-help group movement in India had made a substantial jump and such groups existed in almost every village. Second, a grassroots organization called PRADAN was working with women's groups to strengthen their livelihoods in several states of India including our district. PRADAN shared with... (shrink)

Basic philosophical concepts and major works of the Sautrantrika school in Buddhist philosophy; a study.

Commentary on Brahmasūtra of Bādarāyaṇa from Vallabhachars view point.

The exploration of the mind is a fundamental pursuit spanning philosophy and psychology, with implications reaching into diverse practical realms. This paper delves into the intricacies of mental states, examining historical perspectives from ancient philosophers to modern theorists. Philosophical inquiries into intentionality, consciousness, and the nature of mental phenomena are scrutinized, alongside empirical investigations by psychologists. The discourse navigates through contrasting theories such as dualism, materialism, and functionalism, shedding light on the challenges of reconciling subjective experiences with objective observations. The (...) problem of other minds and the tension between internalism and externalism are dissected, revealing the complex interplay between individual cognition and external influences. Ultimately, this analysis underscores the intricate nature of philosophical inquiries into consciousness and the mind. (shrink)

Contributed seminar papers; seminar organized by Rashtriya Sanskrit Sansthan.

Cosmology is defined as the science of the large-scale structure of the universe. Indian cosmology is a philosophical theory regarding the cycle of creation from supreme consciousness to matter and from matter to supreme consciousness. It deals with the creation of the cosmic mind and the microvita, and origin-evolution-future of matter, individual mind and life. There is important input from Vedic and Tantric traditions. This school follows subjective approach by dealing with absolute (spiritual) as well as relative (psycho-physical) knowledge of (...) the universe. The scientific cosmology is a developing multi-disciplinary science regarding origin-evolution-future of matter and life. This science follows objective approach by dealing with physical knowledge of the universe. The paper will focus on scientific analysis of the basic concepts of Indian cosmology. (shrink)

The combination of spirituality, meditation, and artificial intelligence (AI) has promising potential to expand people’s well-being using technology-based meditation. Proper meditation originates from Zen Buddhism and Patanjali’s Yoga Sutras and focuses on inner peace and intensified consciousness which elective personal disposition. AI, in turn, brings master means of delivering those practices in the form of self-improving systems that customize and make access to them easier. However, such an integration brings major philosophical and ethical issues into question, including the genuineness of (...) experiences that are facilitated by artificial intelligence, data sharing, concerns over over-dependence on the technology that may in turn cause reduced personal responsibility and hard work. This paper aims at analysing the critical integration of AI-driven meditation following the spiritual interpretations of traditional meditation without compromising the tenets of meditation. It presents an interdisciplinary approach based on recent findings from the field of cognitive science, moral AI, and Eastern wisdom traditions to approach these problems. Therefore, by identifying the research lacunae, it provides a groundwork for voting ethically in the integration of AI in mindfulness practice and avoiding constraining human-oriented values resulting in improved existential spiritual change. (shrink)

This paper explores the nature of hate, forgiveness, and interconnectedness in human relationships. Hatred often arises from conflicts with personal expectations but can be transformed into forgiveness by adopting an impersonal, holistic perspective. Drawing on evolutionary theory, psychological insights, and Buddhist philosophy, the paper argues that forgiveness is essential for individual mental well-being and societal harmony. The Buddhist concept of “two arrows” illustrates that while pain is unavoidable, suffering stems from emotional reactions and can be mitigated. Embracing the interconnected nature (...) of events allows individuals to transcend psychological suffering and cultivate compassion. Forgiveness, distinct from condoning or forgetting, is a profound process of healing and self-liberation with significant implications for mental and physical health. By integrating philosophical and psychological perspectives, the paper highlights forgiveness as a biological and psychological necessity, improving mental health, life satisfaction, and fostering both personal and communalistic harmony. (shrink)

The concept of the mind in philosophy encompasses a diverse range of theories and perspectives, examining its immaterial nature, unitary function, self-activity, self-consciousness, and persistence despite bodily changes. This paper explores the attributes of the mind, addressing classical materialism, dualism, and behaviorism, along with contemporary theories like functionalism and computational functionalism. Key philosophical debates include the mind-body problem, the subjectivity of mental states, and the epistemological and conceptual challenges in understanding other minds. Contrasting views from Aristotle, Descartes, Wittgenstein, and modern (...) philosophers like U.T. Place, Gilbert Ryle, and Hilary Putnam are analyzed. The paper also discusses the implications of these theories on our understanding of mental phenomena, consciousness, and the nature of human experience. (shrink)

In his book “Minds and Computers: An Introduction to the Philosophy of Artificial Intelligence”, Matt Carter presents a comprehensive exploration of the philosophical questions surrounding artificial intelligence (AI). Carter argues that the development of AI is not merely a technological challenge but fundamentally a philosophical one. He delves into key issues like the nature of mental states, the limits of introspection, the implications of memory decay, and the functionalist framework that allows for the possibility of AI. Carter contrasts functionalism with (...) reductive materialism, highlighting how the former accommodates the concept of artificial minds. He also emphasizes the significance of computationalism, which combines functionalism with computational theory to provide a robust explanation for mental processes. The book further discusses formal systems, the role of register machines in computation, and the inherent challenges in AI research, particularly in developing natural language processing systems. Carter’s work underscores the limitations of current computational models of cognition while remaining hopeful that advances in neuroscience may lead to stronger AI systems in the future. (shrink)

This article focuses on the interaction between man and machine, AI specifically, to analyse how these systems are slowly taking over roles that hitherto were thought ‘only’ for humans. More recent, as AI has stepped up in ability to learn without supervision, to recognize patterns, and to solve problems, it adopted characteristics like creativity, novelty, intentionality. These events take one to the heart of what it is to be human, and the emerging definitions of self that are increasingly central to (...) post humanist discourses. The discussion in these two threads is in philosophy of AI and is concerned with issues of consciousness, intentionality and creativity. Al as a result of causing a shift in the current anthropocentric perceptions resulted in portrayal of humans as special beings. Secondly, this exploration responds to important questions related to AI application, such as ethical, social, and existential ones. The article emphasizes a necessity to define the role of the advent of AI and its influence on the interaction between people and technology as well as the role of the social individuality in the wake of intelligent machines that mimic thinking and creativity. It seeks to prompt more specific analysis of how or why AI reduces the differences between artificial and human intelligence or increases the prospects for options expanding the notion of consciousness beyond the human-centric one. (shrink)

In the collectivist culture of India, family occupies a central place in organizing social and personal lives of the people. However, the forces of industrialization and urbanization are changing the life style and leading to reprioritization of values. Against this backdrop this study examined the pattern of actual and desired family values in the context of ecology, family type and generation. The sample ( n = 90) was drawn from urban, semi-urban and rural areas in central India representing parent–child pairs (...) belonging to joint and nuclear families. Using an indigenously developed measure of family values the study revealed that ecological setting and generation significantly influenced the family value of positive interaction. The type of family emerged as a significant factor for three major values, that is, social order, manners and helping. The interaction of ecology, family type and generation were significant for the values of social order and helping. In general, the type of family and ecological setting yielded major influence in shaping values. The implications of the findings for parenting are discussed. (shrink)

On doctrine and concept of doubt in Indian philosophy; seminar papers.

Research papers presented in a National Seminar on Turning points of Indian śāstric traditions, organized by Dept. of Sanskrit, Dr. Harisingh Gour University from 19th-21st March, 1997).

This essay explores the psychological freedom that emerges from the acceptance of death, arguing that it should not be seen as merely a one-sided freedom of death without the complementary freedom of life. While death is often met with dread and fear, it can foster a sense of authenticity and alignment with personal values. However, this realization must also emphasize the importance of life, as the goal of psychological well-being lies in living, not just acknowledging death. This balance allows us (...) to live fully, prioritize meaningful experiences, and discard trivial concerns. By drawing on Carl Sagan’s reflections on humanity’s insignificance within the cosmos, this essay encourages empowered and responsible living that embraces both life and death. (shrink)

In the quest for mental peace and philosophical insight, the most profound approach is to let the mind function freely, without the interference of a controlling thinker. This essay explores the philosophical and cognitive implications of an unimpeded mind, drawing from Eastern traditions such as Zen Buddhism and Taoism, alongside contemporary cognitive science. It argues that the natural rhythm of thought is disrupted by the ego’s need for control, leading to mental fragmentation and turbulence. By embracing the concept of “no-mind” (...) or non-interference, individuals can achieve a harmonious flow of consciousness. Contemporary cognitive science supports this view, showing that reducing self-referential thinking enhances cognitive flexibility and emotional regulation. This harmonious state, akin to the flow experienced by top athletes and artists, offers a path to greater psychological well-being and deeper philosophical understanding. (shrink)

This essay challenges the notion of avoiding uncomfortable thoughts and emotions in mental health. It argues that accepting these experiences, as supported by therapies like Exposure and Response Prevention for Pure OCD, promotes greater wellbeing. By cultivating a compassionate relationship with inner experiences, individuals can foster resilience amidst challenges.