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Debaprasad Bandyopadhyay

দেবপ্রসাদ বন্দ্যোপাধ্যায়

 Indian Statistical Institute, Kolkata*


“Really” speaking, “ideal speaker and hearer” do not exist in the world of threat and violence or in the world of behavioral manipulation. The author of this paper is contradicting Chomsky’s metanarrative of transcendental cogito. His purvapaksa (opponent’s view, i.e., Chomsky’s hypothesis of linguistic creativity) holds that there is a context free ideal creative speaking subject with zero History. However, author thinks that this ahistorical ideal subject escapes real. What is about speaking subject’s real locus? Where does s/he stand? Does s/he stand in a vacuum? As sometimes in Classical Physics, we presume such vacuum (bodies fall in the “actual” atmosphere behave as if they are falling in a vacuum; falling bodies travels 32 feet per seconds everywhere in the third planet) to continue our agenda for model-theoretic approach. Chomsky’s hypothesis also does not able to avoid such scienticism—his speaking subject stands in a vacuum.Chomsky, who is like an old fashioned physicist, is not only constructing ideal, his interest falls only within the purview of, analogically speaking, VIBGYOR as he, instigated by his Cartesian inheritance, only analyzes so-called “normal”, “natural” sentences without being bothered about the infinite sets of color-shades as perceived by a painter. His theory mercilessly marginalizes ab-normalcy (though the author does not know the exact borderline between normal and abnormal). The author is only emphasizing on the correlation between linguistic organism and human malleability. That is, linguistic creativity may or may not be crippled by the outside sociality asmental/biological linguistic algorithm cannot stand-alone as it is also controlled by the social rules. Formally, author wants to call this interface (in between psyche and society) as “psi” or psychosocial property. This psi-Property reasserts that the being is always in the being-in-the-(social) world as well as being-for-others. The author’s hypothesis is: Context-sensitive creative speaking corporeal with history….
UG is a grandnarrative that is talking about only the positive equality of all human beings, the very concept of which is engendered from the enlightenment-project. The problem is that if we are not talking about this equality, it will be rather difficult to fight all around inequality, which is just an epiphenomenon—a politico-administrative or socio-economic construct. However, I do not find any way except to take recourse to the path of “bhedabheda”—a much discussed phenomenon in the Indian Philosophy—it is at a time identity (abheda) and difference(bheda)—positive equality as well as negative equality. Creative speaking subject is there—out there—but with constraints. It is at a time syad asti (somehow it is) and syad nasti (somehow it is not) and syad avyakvyam (somehow it is indeterminate). The speaking subjects’ linguistic creativity may or may not be crippled by the outside sociality. Despite the fact of threat and violence, one can escape or bypass the threat on the Language Acquisition Device.
Research Interests:
Psychoanalysis, Philosophy of Mind, Philosophy Of Language,Poststructuralism, Psycholinguistics, and 8 more

Of course one can design a restricted environment in which such control and such patterns…can be demonstrated, but there is no reason to suppose that any more is learned about the range of human potentialities by such methods than would be learned by observing humans in prison or an army- or in many a schoolroom.” (Chomsky, 1972:114)

The Crippled Creativity hypothesis

describes the correlation between empty linguistic organism and human malleability.

That is, linguistic creativity may be crippled by the outside sociality and

mental linguistic algorithm may be  controlled by social rules.

This interface between psyche and society is called  as Y -( psi or psycho-social) property.

These Y/psi-Property reasserts that the being is always in the being-in-the-(social)world as well as being-for-others.

It is a switch over from cognitive psychology to psychoanalysis.


Chomsky: Context free ideal creative speaking subject with zero History

Sed contra: Context-sensitive creative speaking corporeal with history….

(the term creative[in the Chomskyan sense of the term]is kept under erasure because creativity is a presence as well as an absence)

Prof. Noam Chomsky accepted/approved this hypothesis in personal correspondences.

NEOLOGISM: Crippled Creativity, Psi-properties.



  1. ”The Crippled Creativity- A Brief Theoretical Perspective.” International Journal of Communications. Vol. VIII, No.1-2. (pp.93-103). Delhi. Download (.pdf)
  1. A Dialogue on Linguistic Creativity”. Aligarh Journal of Linguistics, Vol. V: No.1, (pp. 72-84). Download (.pdf)
  1. Chomsky and Habermas via Nyaya Theory of Debating”. Language Forum. XXIII: 1-2 (pp. 115-123).Delhi. ISSN 0253-9071. Download (.pdf)
  1. “ভাষাবোধ, ব্যাপক পঙ্গুতা ও লোকনাথের সঙ্গে বিলাপ ”.[Language, Crippled Creativity and Loknath Bhattecharya] Collection of Criticisms of Bangla Novels& stories by Loknath Bhattacharya. Kolkata:Ebang Mushayera. (pp.335-343). R.N. 53193/94. Download (.pdf)
  1. “শেষ মহাআখ্যান [Last Meta-Narrative]. proticcer SaHittotOtto. Kolkata :Alochona Chakra (pp.91-151). Download (.pdf)
  1. 2003, “Creative Cogito and Disturbed Corporeal” Proceedings of the Conference on Language and Cognition. Department of Cognitive Science, Jadavpur University and Department of Philosophy, Bethune College. (pp. 1-41)  Download (.pdf)
  1. “Psi-Properties: Language, Psyche and Society”. Indian Journal of Linguistics. XIX :1-2 (pp .36–46). Kolkata. RN 34809/74 Download (.pdf)
  1. Crippled Creativity: An Inquiry Into Language, Psyche And Society. Central INSTITUTE of Indian Languages. Ministry of HRD, GOI.


  1. The Crippled Creativity: Language, Psyche, Society. Seminar in connection with Freud’s 150 years’ birthday celebration. Dept. of Clinical Psychology. University of Calcutta.  Download (.ppt)



  1. কথার এন্তেকাল” [The End Of Dialogue] Bangla Translation of English Papers related to “Crippled Creativity Hypothesis”

NB: The following questions were posed in connection with  Chomsky’s letter dated April 26, 1994:


1) “It is reasonable to suppose that just as intrinsic structures of mind underlie the development of cognitive structures, so a “species character” provides the framework for the growth of moral consciousness, cultural achievement, and even participation in a free and just community human needs and capacities will find their fullest expression in a society of free and creative producers…” (Chomsky: l976:133-34)

SED CONTRA:          On the contrary, in case of NON- “free and just community”, what happens to the species character of human being? Or following Foucault, one may ask, “How has the concept of human nature functioned in our society?”

2) “Suppose that the social and material conditions that prevent free intellectual development were relieved….” (Chomsky: l976: 124)

SED CONTRA:          What happens to “creativity”, if these social and material conditions that prevent free intellectual development are reigning in its full form by subjugating human nature?

3) “…. there must be continual struggle against authoritarian social forms that impose restrictions beyond those set by ‘the laws of nature’ “(Chomsky: 1976:133).

SED CONTRA:          What happens to the victims of authoritarian oppression? What happen to their creativity?

CORRESPONDENCES WITH CHOMSKY:chomsky Correspondence _Page_1 chomsky Correspondence _Page_2


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
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