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1

Human Transcendence, Nature and Society

100%
Ghosh M.
Dialogue and Universalism
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2016
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issue 1
91-98
EN
Man is a being-in–the-world and at the same time he defies the dictates of nature; he is a being-off-the-world. Man tries to transcend the unconditionally given nature through invention, symbolization, representation and imagination. Man not only be-longs to nature but also intervenes in the processes of nature. Man is duplex. This du-plicity is also species-specific to man and can be termed as human transcendence. This implies not only the transcendence of external nature but also self-transcendence, i.e. transcendence of his ego-self. Self-transcendence not only makes morality possible but is also a the basis of formation of society. Further, it brings about a change in man’s attitude to nature. Nature is not seen purely as an object of utility, but also as a power, a force, having a telos or an end. In clarifying what we want to say, we study the posi-tions of two figures, Friedrich Nietzsche and Rabindranath Tagore. This paper attempts to address the idea of man’s self-transcendence and its bearing on harmonious living with other individuals and with nature.
2
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Modernism and Modernity in Rabindranath Tagore

100%
COQUEREAU E.
Planeta Literatur. Journal of Global Literary Studies
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2014
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issue 3. Global Modernism(s) Approaches to trans-local / trans-cultural / trans-civilizational dimension of Modernist movements
83-100
EN
This paper is a short attempt at examining Tagore’s concept of modernity, by trying to understand what modernism and its relation to modernity means in this poet’s work. Considering the large range of his writings, essays and novels are selected according to what I consider to be the most relevant to the present investigation, favoring the more systematic writings among Tagore’’s novels and essays. Gora, however, another complex criticism of Nationalism, has not been included here, since its analysis would deserve a complete paper. It also does not focus on the introduction of European modernisms and European modernist expressions in India from a historical or aesthetic perspective. Rather, it underline a conceptual understanding through Tagore’s work of his own ideas, and the experience of modernism in India through his Indian writings. In so doing, I try to present the important differences of these concepts in an Indian colonial context, as well as the singularity of Tagore himself in his own context, hoping to contribute to an exploration of the poet’s talent and richness of expression and thinking.
3

A Hundred Years of Tagore in Finland

100%
Karttunen K.
Cracow Indological Studies
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2015
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vol. 17: Crossing over “on the Birds’ Wings”: South Asian Literature in Local and Global Contexts
149-157
EN
The reception of Rabindranath Tagore in Finland, starting from newspaper articles in 1913. Finnish translations of his works (19 volumes in 1913–2013, some in several editions) listed and commented upon. Tagore’s plays in theatre, radio and TV, music composed on Tagore’s poems. Tagore’s poem (Apaghat 1929) commenting upon the Finnish Winter War.
4
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Od doświadczenia głodu do Nagrody Nobla

88%
Filek J.
Prakseologia
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2014
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issue 156
9-23
EN
It seems that some of the facts of the rich and interesting but also very instructive bio graphy of Amarty Kumar Sen, a modern economist of Indian origin, allow to understand better not only his selection of issues from a wide range of the latest economic problems, which differs from many other economists and to which he has devoted his research works, but also to understand a system of values adopted by him. Het article is therefore an attempt to reach the source of thinking of one of the most interesting contemporary economists. Th e author tries to show the deep roots of his economic and social thoughts, mainly derived from the Hindu philosophy but fi ltered through the Western way of thinking, with many interesting references to the European philosophy. The author also attempts to outline a surprisingly rich area of his interests and to draw attention to a social rank of problems undertaken by him.
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Of Love, Loss and Love Lost: The (uncompleted) Reception of Rabindranath Tagore in Spain

75%
Rodríguez G.
Politeja : Pismo Wydziału Studiów Miedzynarodowych i Politycznych Uniwersytetu Jagiellońskiego
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2016
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issue 40
225-235
EN
The paper is a concise review of the reception of Rabindranath Tagore in Spain and the crucial role played by the Spanish writer Juan Ramón Jiménez and his wife Zenobia Camprubí in promoting the poetry of the “great Bard of Bengal,” not only in Spain but in the whole Spanish‑speaking world, with their marvelous translations produced mostly between 1913 and 1922. The piece describes how biographical factors (the couple’s own love story), literary contexts (the search for a new lyrical voice in Spanish poetry after modernism) and the progressive intellectual and political milieu of the first decades of the twentieth century converged in the unique response Tagore received in Spain, though he never visited the country. It also analyses why the admiration for Tagore persisted for decades even after the changes brought by Franco’s regime.
6

A Genealogy of the Ibis Trilogy: Nationalism and Cosmopolitanism in Bengali Culture

63%
Beretta C.
Cracow Indological Studies
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2015
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vol. 17: Crossing over “on the Birds’ Wings”: South Asian Literature in Local and Global Contexts
213-247
EN
The tension between a local dimension and a more cosmopolitan one has become increasingly crucial in Amitav Ghosh’s writing. Whereas his earlier works, such as In an Antique Land, tended towards what was defined as a “subaltern cosmopolitanism” (Hawley 2005; Grewal 2007), more recent novels show attention for a local dimension as well: Bengal. In Bengali cultural tradition, nationalism and cosmopolitanism have always been at the centre of poetic reflection. The influence of this cultural and artistic tradition on Ghosh’s works can hardly be overestimated. Therefore, an examination of how nationalism and cosmopolitanism were dealt with by Bankimchandra Chatterjee, Rabindranath Tagore and Satyajit Ray will contribute to the full understanding of Ghosh’s work. In particular, this paper will demonstrate how Amitav Ghosh, despite his increased focus on the local, does not embrace nationalism, as Bankimchandra Chatterjee, but reproduces the situation of “ideological liminality” (Saha 2013: 21) between the local and the global that can be found in the works of Rabindranath Tagore and Satyajit Ray.
7

Toward a Critique of Nationalism as a Theory of the Nation-State

63%
Ghosh M.
Dialogue and Universalism
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2019
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issue 1
57-66
EN
The concern of this paper is to critique the political conception of nationalism as a theory of the nation-state. The basic point of the critique is that when the interests of the nation and the principles of the state coincide there emerges a fierce sense of national identity which endangers moral indifference to outsiders, the people within and outside the national boundary, without remorse. Here the attempt to uphold national identity is something more than nationhood. Besides involving territorial identity, common language, custom and culture essential to the idea of a “nation,” it also upholds the consciousness of these as determining separate rights and allegiances, the idea of attachment to a nation and its interests. Such a consciousness can emerge only on the adoption of certain populist ideas such as racism, ethnicity and even such popular elusive myths as the “greatness” of a nation, the urge for the maintenance of “national character,” etc. Such “nationalist xenophobia” leads to the intensification of the distinction between the “own” and the “other,” “national” and the “alien,” the “citizen” and the “migrant” leading to “ethnic disharmony,” “colour bias,” hatred and suspicion of persons with whom one has lived closely as neighbours for decades. The most popular is the economic discourse of the “migrants” putting the “nationals” out of work. All this has its toll on multi-culturalism and humanitarian concerns. Many affluent nations have become cold to human misery, suffering and deaths from wars, terrorism, acute poverty, political persecution, environmental degradation, etc. This has created an “existential” crisis for millions of people on earth. Hence, the paper visualizes that some form of universalism should be revived against extreme individualism of nation-states to envisage the beginning of a new era stronger in the pursuit of justice and more secure in the quest of peace, an era in which nations of the world can prosper and live in harmony. In developing the critique of the nation-state, this paper has dwelt on the views of Rabindranath Tagore on nationalism and those of Hannah Arendt on the fusion of the state and the nation.
8
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Dharma and religion in Tagore’s views

62%
Milewska I.
ARGUMENT: Biannual Philosophical Journal
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2014
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vol. 4
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issue 1
81-88
EN
Rabindranath Tagore (1861–1941), one of the greatest contemporary Indian thinkers, discussed the problem of religion and faith on the ground of global pluralism and religious diversity. He presented his views in numerous poetical works (including Gitanjali, a collection of Song offerings translated into English, for which he was awarded with the Noble Prize in literature in 1913), but he also delivered many speeches, mostly addressed to the Western audience (e.g. The religion of Man). In his writing, Tagore often uses the terms “religion” and dharma interchangeably. This article focuses on both key terms and on the question whether they may be seen as equivalent according to him. Does he really equalize both terms? or, How was his understanding of “religion” and dharma influenced by his cultural background? The article opens with the analyse of the dictionary definitions of both key terms. Next, at the basis of dictionary explanation the main question is raised: whether “religion” and dharma could be treated as equivalents in their whole range of meanings or should their understanding be limited to a chosen definition or definitions? In the following section, Tagore’s concept of the so called “Man the Eternal” and “Divinity in Man” is briefly described. Final comments include some remarks on both terms explained in the light of Tagore’s view on comparative methodology. He claims that “religion” and dharma are close in meaning, since they both stand for the rational description of the individual experience of divinity. Therefore, they may ultimately lead to the common end, regardless their different cultural roots and various circumstances in which both concepts developed. Tagore argues for freedom as the preliminary condition for understanding of the phenomenon of transcendence of human nature towards the experience of divinity. He understands freedom as perfect harmony realized in this world but not merely through our response to it in knowing but in being. Only when such an approach is accepted the experience of “Man the Eternal” can be achieved. In this respect all human beings may meet, regardless they come from Western or Eastern culture. Such an exposition of the core of religious experience allows us to use the terms of “religion” and dharma interchangeably, and thus contribute to the comparative methodology in religious studies.
9
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Rabindranath Tagore on a comparative study of religions

54%
Mukherjee A.
ARGUMENT: Biannual Philosophical Journal
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2014
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vol. 4
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issue 1
69-80
EN
Study of religion describes, analyzes and compares how certain human beings do in fact express their faith in terms of particular scriptures, religious figures, sacred rituals, community solidarity, etc. — and how all these explicitly religious phenomena may relate to other aspects of people’s lives. It also aspires and addresses the questions to be even-handed, objective, based on evidence that may be checked by any competent inquirer, and non-committal on claims to divine revelation and authority. It is in principle comparative, not in a judgmental evaluative sense, but in terms of describing and analysing comparable elements or phenomena from various religious traditions, using the same criteria in each case. The paper begins with a brief report on the study of religion in the context of India and presents in detail Rabindranath Tagore’s (1861–1941) views on the need, an objective and philosophy behind the comparative study of religion. As Tagore observes, when studying religion one usually chooses among two alternative approaches: to do research on the secret text or to study the rituals. Tagore accepts fully none of them and instead suggests to rediscover how human aspiration for transcendence works in practice, how it sustains the individual — often marginalized by the power of institutionalised religion — and society, and how it generates new cultural forms. For Tagore, the essence of religion lies is the will to transcend the limit of the self-cantered being towards an ideal of perfection — which he calls divinity of Man. His understanding of the “religion of Man”, as he puts it, is discussed in the major part of the paper.
10
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Kwestia emancypacji kobiet w myśli społecznej Renesansu Bengalskiego

51%
Dżugaj B. K.
Studia Orientalne
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2021
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issue 1(19)
87-103
RU
В середине XIX века Бенгальский регион Британской Индии стал свидетелем интеллектуального и религиозного пробуждения – это было время значительного возрождения культурной, социальной и политической жизни, проявившегося в возникновении новых культурных тенденций, политических идеологий и социальных движений. В глазах индийских реформаторов особое значение получили такие ценности как социальное равенство, эмансипация женщин и всеобщий доступ к образованию. В области прав женщин такие общественные деятели, как Рам Мохан Рой, Свами Вивекананда, Ишвар Чандра Видьясагар, постулировали обязательное образование для девочек, отмену обычая самосожжения вдов, право на повторный брак для овдовевших женщин и запрет на брак с детьми. Более того, реформаторы Ƃенгальского Возрождения создали модель новой индийской женщины: бхадрамахилы. Первоначально это название использовалось только для женского эквивалента бхадралока – мужчины из среднего или высшего класса бенгальского обществa, имеющего хорошее образование и знание культуры. Однако со временем слово бхадрамахила начало функционировать в отношении социальной конструкции, которой была современная женщина Бенгальского Возрождения. В данной статье исследуются женские проблемы в журналистике бенгальских интеллектуалов того периода. Журналистика стала способом выражения социальных взглядов в Индии в беспрецедентном для этого региона масштабе. Цель статьи – представить вышеупомянутые проблемы женской эмансипации в более широком контексте идей Ƃенгальского Возрождения и определить перспективы детального исследования в областях, которые, несмотря на присутствие этой темы в научном дискурсе, по-прежнему требуют углубленных исследований.
EN
In the middle of 19th century, Bengal, the region of British India, witnessed an intellectual and religious awakening. It was a time of significant revival of cultural, social, and political life, manifested in arising new cultural trends, political ideologies, and social movements. According to Indian reformers, values such as social equality, women’s emancipation, and universal access to education have gained particular recognition. In the area of women’s rights, social activists such as Ram Mohan Roy, Swami Vivekananda, or Ishwar Chandra Vidyasagar, have postulated compulsory education for girls, abolition of the custom of widow’s self-immolation, right to remarry for widowed women, and prohibition of marrying children and polygamy. Moreover, the reformers of Bengal Renaissance created a model of a new Indian woman: bhadramahila. Initially, the name was used only for the female equivalent of a bhadralok, a male from the Bengali middle or upper class, who has a good education and knowledge about culture. Over time, however, the word bhadramahila has begun to function in relation to a social construct, which was a modern woman of the Bengal Renaissance. This paper explores the women’s issues in the journalism of Bengali intellectuals of that period. Journalism began to become a way of expressing social views in India, on a scale unprecedented in this region. The article aims to present the issues of women’s emancipation in the broader context of the ideas of the Bengali Renaissance and to define the perspectives of detailed research in areas which - despite the presence of this subject in the scientific discourse - still require in-depth studies.
11
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Shakespeare Comes to Bengal

51%
Chaudhuri S.
Multicultural Shakespeare: Translation, Appropriation and Performance
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2023
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vol. 27
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issue 42
31-46
EN
India has the longest engagement with Shakespeare of any non-Western country. In the eastern Indian region of Bengal, contact with Shakespeare began in the eighteenth century. His plays were read and acted in newly established English schools, and performed professionally in new English theatres. A paradigm shift came with the foundation of the Hindu College in Calcutta in 1817. Shakespeare featured largely in this new ‘English education’, taught first by Englishmen and, from the start of the twentieth century, by a distinguished line of Indian scholars. Simultaneously, the Shakespearean model melded with traditional Bengali popular drama to create a new professional urban Bengali theatre. The close interaction between page and stage also evinced a certain tension. The highly indigenized theatre assimilated Shakespeare in a varied synthesis, while academic interest focused increasingly on Shakespeare’s own text. Beyond the theatre and the classroom, Shakespeare reached out to a wider public, largely as a read rather than performed text. He was widely read in translation, most often in prose versions and loose adaptations. His readership extended to women, and to people outside the city who could not visit the theatre. Thus Shakespeare became part of the shared heritage of the entire educated middle class. Bengali literature since the late nineteenth century testifies strongly to this trend, often inducing a comparison with the Sanskrit dramatist Kalidasa. Most importantly, Shakespeare became part of the common currency of cultural and intellectual exchange.
12
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The highways and byways of the Orient: Leopold Staffa nd Rabindranath Tagore

45%
Płaszczewska O., Płaszczewska O.
Ruch Literacki
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2019
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issue 2
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