“The Making of the Indian Philosophy of Science”

Debaprasad Bandyopadhyay

দেবপ্রসাদ বন্দ্যোপাধ্যায়

Indian Statistical Institute

February 3, 2000

From the Margins, pp. 57-73, February 2000
Reprinted in: 2001.Anekanta Sahityatattva. (The Theory of Plural Interpretation of Literary Texts, A Bilingual Publication) Kolkata: Alochona Chakra. ISBN 81-900930-0-2 (pp. 20-32)

As there are several references to the Indian philosophical technicalities in (s)talker’s enunciation, he was eager to look at the archaeology of the discursive space called “Indian Philosophy”. There are many problems, when we are talking about something called Indian Philosophy (IP). We forget, at the moment of speaking about it that (a) “India” is a socio-political construct that was born out of (mainly) 19 C. Industrial as well as print capitalist imagination of nation state (b) and that imagination was also appropriated by the different modes of colonialism. (C) “Philosophy” is equated with the “darsana” as a part of political translation. Apart from their obvious similarities, there are also differences as Bankimchandra pointed out that “Philosophy” is sadhya (is to be mediated) and darsana is sadhaniya (ought to be mediated. Chattopadhyay, B.,1879/1974:217-18) (d) What are categorized under the umbrella of homogenized “lP” is a purely “good orient”-al project that excludes “other” non-Sanskritized way of thought and methods of proving truth. This had a precedence in Sayana Madhava’s “savrvadarsansamgraha (14th. C A.D.), which was taken, at the moment of constructing “IP” as an appropriate paradigm for setting up order of things. (e) This order of things are approximated and appropriated by the western knowledge-base. Thus what is called as “IP” is also a derivative discourse. (f) “vijnana” in the Indian tradition means “consciousness” (as translated by Dasgupta, 1936:86). Nothing was classified separately as “science” in the so-called Indian tradition, though some elements of so-called “Indian culture” obviously may be categorized as “science” from the European point of view. (g) What, as a whole, may be called and perceived as “lP of Science” today is merely a result of retrospective effect (pratyavbhijna), i.e. appropriating past knowledge by deploying today’s knowledge-base and techniques, which may be called “epistemological recurrence” following Bachelard. (h) Due to this recurrence and appropriation by the western epistemology, the de-sign of modem “lP” has emerged as a result of “epistemological amalgamation”. All these problems must be seriously explained and elaborated before going to venture into the realm of “IP of Science” as all these statements should be “proved” (i.e. need pramana) according to the need of “global”(?) Philosophy of science.


Number of Pages in PDF File: 15

Keywords: Hindu Construction of Indian Philosophy, Nyaya theory, Dialogue without manipulation

About Debaprasad Bandyopadhyay

Debaprasad Bandyopdhyay (b. 1965), through his 25 years journey in the realm of institutionalized academics did 27 different types of works, which are someway different from the earlier paradigms or, one might say that those works are not only mere reproductions of his inherited institutionalized cultural capital or a mimicry of a colonially imposed model that leads to intellectual anorexia or rather a type falsification of earlier paradigms. However, that might be not only a lofty claim but it also hid the fact that all our information and knowledge are socially accumulated knowledge that was, it is matter of regret, posed as private property through the sign © and the wisdom is rarely available. Bandyopadhyay’s works and projects are the products of his social milieu. Bandyopadhyay is a local sub-altern public sphere academician, who avoids the technical intelligentsia (followers of Sahib’s models and they are not committed to the persons who are accommodating surplus work-time to them by performing surplus labour) or inorganic intellectuals and thus fails to be a part of academic tribe and its subsequent socialization process. Of course, that socialization process does not lead to legendary Socratic dialogue. He is also a political activist though he has not affiliated to any political parties as he was always talking about the corporatization of political parties within the money-sign-based democratic system. He is a regular participant in TV and radio talk-shows and documentary films, street-corners’ talks and International seminars on socio-political, psychological, linguistic, environmental and economic issues. He also writes editorial columns in newspapers. He is also a part of parallel academics as it is found in West Bengal’s Little Magazine Movement, though that was not counted as the part his academic pursuit by his parent institute. His parent institute justifiably does not believe in the domain of parallel academics as this unorganized sector does not directly contribute in the transactions of formal/organized print capitalist eco-enemy paper-publication. Though the dissemination of knowledge is also observed in this space of these parallel academics as all these writings in public sphere simultaneously influence the classroom-discourse and some of them are translated into English, French and Italian. Not only that, Bandyopadhyay also sought engagement with the people, who, by supplying their surplus labour, are sustaining his livelihood. Bandyopadhyay, a linguist by training and a Ph.D.-holder (1996), a junior lecturer (1999-2011) in an autonomous central government institute in India, tries his best for those from he has received and is receiving the manifestation of surplus labour by executing some self-funded projects on economic issues in West Bengal, India. Recently he has got a consolation promotion to the post of Assistant Professor. He has done following 27 research works: 1. Crippled Creativity: An inquiry into language, psyche, society: 2. VALENCY OF BANGLA VERB AND PROBLEM OF COMPOUND VERBS: 3. Archaeology of Bangla Grammar : 4. CAN COMPUTER SPEAK? 5. FUZZY LOGICAL EXPRESSION IN BANGLA : 6. FOLKLORE AND FOLK-LANGUAGE: MYTH OR REALITY? 7. HISTORICISM IN THE DISCOURSE OF BANGLA LANGUAGE AND LITERATURE 8. ABHABA, ECP, DELETION AND TRACE 9. SVATVA OR MY-NESS AND ECONOMIC ENTITLEMEMT 10. TRANSLATION STUDIES 11. MASCULINITY STUDIES 12. YAYATI & BABAR COMPLEX 13. SOCIO-ECONOMIC SURVEYS IN AGRICULTURE AND INDUSTRY IN WEST BENGAL 14. CONCEPT OF BODY IN INDIAN PHILOSOPHY AND ARCHITECTURE 15. THE CONCEPT OF ERROR (KHYATI) IN MAD-(WO)MEN’S LANGUAGE 16. THE CONCEPT OF PERCEPTUAL TIME AND GRAMMATICAL TIME IN BANGLA 17. BANGLA CALLIGRAPHY, LANGUAGE ART AND LINGUISTIC PEDAGOGY 18. WO(L)D SPACES: NON-EXISTENCE OF WORDS 19. ANEKANTA METHODS 20. SILENCEME: SILENT OTHER IN LINGUISTICS 21. IMAGINED BOUDARIES AND PRE-COLONIAL INDIAN IMAGI-NATION 22. MAKING OF THE INDIAN PHILOSOPHY OF SCIENCE 23. SEGMENTING THE SUPRASEGMENTALS : MUSICKING IN SPEAKING 24. INTERPRETING GENETIC STRUCTURE BY DEPLOYING LINGUISTIC STRUCTURE 25. GLOTTOPOLITICS OF LINGUISTIC SUBALTERNITY OR AN AGENDA FOR PLANNING FROM BELOW 26. SEMIOTICS OF PHOTOGRAPHY 27. SOCIOLOGY OF CONTEMPORARY ACADEMICS
Link | This entry was posted in Academic Papers & Books and tagged , . Bookmark the permalink.

Leave a Reply

Fill in your details below or click an icon to log in:

WordPress.com Logo

You are commenting using your WordPress.com account. Log Out / Change )

Twitter picture

You are commenting using your Twitter account. Log Out / Change )

Facebook photo

You are commenting using your Facebook account. Log Out / Change )

Google+ photo

You are commenting using your Google+ account. Log Out / Change )

Connecting to %s