Research Review Journal of Interdisciplinary Studies
हिंदी में पढ़ें | ગુજરાતી માટે ક્લિક કરો | मराठी मध्ये वाचा | বাংলা পড়ুন Research Review Journal of Interdisciplinary Studies (RRJIS) is a peer-reviewed, open-access academic journal committed to advancing knowledge across a wide spectrum of disciplines through interdisciplinary research. The journal serves as a platform for scholars, practitioners, and researchers from diverse academic backgrounds to publish original and high-quality work that bridges disciplinary boundaries and fosters innovative thinking. The journal welcomes submissions in multiple languages — English, Hindi, Gujarati, Marathi, and Bengali — to promote inclusive academic communication and support linguistic diversity in global scholarship. Journal Information Journal Start Year: 2025 Title: Research Review Journal of Interdisciplinary Studies (RRJIS) Frequency of Publication: Quarterly (Four Issues per year) ISSN (Online): 3108-0472 Peer Review Process: Double-blind Peer-review Process Subject: Multidisciplinary Languages: English, Hindi, Gujarati, Marathi, Bengali [Multiple Languages] Accessibility: Open Access Plagiarism Checker: Ithenticate by Turnitin Publication Format: Online Contact Details Address: 15/B, Kalyan Nagar Society, Fire Brigade Road, O/s Shahpur Gate, Shahpur, Ahmedabad-380004 (India) Contact No.: +91- 93284 90029 Email: editor.rrjis@rrjournals.in Website: https://rrjournals.in/index.php/rrjis/index
Becoming Woman: A Genealogical Study of Gender Justice in Simone de Beauvoir’s Philosophy
In this paper I explore Simone de Beauvoir’s theory of gender justice through a genealogical examination of the historical creation of womanhood. The research claims that the label of “woman” is not a permanent biological fact but a social and historical identity constructed by cultural traditions, patriarchal institutions and uneven power relations. Beauvoir’s idea of “becoming woman” is a potent philosophical lens through which to explore the creation, preservation, and change of gender identities throughout time. Using a genealogical perspective, the study traces the historical processes through which women have been positioned as the “Other” and how these processes continue to shape modern gender inequality. In addition to this, the research also reads Beauvoir’s existential philosophy as linking freedom, responsibility and ethical agency to the battle for gender justice. It claims that real equality cannot be reached by legal rights or political changes alone, but also involves a shift of social values, cultural practices and institutional structures that sustain gender inequality. The study also reinterprets Beauvoir’s views in conversation with modern feminist philosophy to show how they remain relevant for tackling current challenges such as identity, acknowledgment, equality and human dignity. It insists that Beauvoir’s critique of patriarchy is still a valuable philosophical resource for comprehending gender inequality in both historical and present manifestations. The study finds that a genealogical reading of Beauvoir not only shows the history of the constitution of femininity but also a positive framework for the promotion of gender justice based on reciprocal acknowledgment, existential freedom and equal human dignity. Beauvoir’s philosophy continues to provide important theoretical insights for current feminist thinking and the struggle for a more equitable, inclusive and democratic society.
The Economics of Womanhood: Gender, Labour, and Social Power in Shaw’s Mrs Warren’s Profession and Virginia Woolf’s A Room of One’s Own
This paper examines the relationship between gender, labour, and economic power in George Bernard Shaw’s Mrs Warren’s Profession and Virginia Woolf’s A Room of One’s Own. Although Shaw writes through drama and Woolf through the essay form, both writers expose the economic foundations of women’s oppression. Shaw presents prostitution not as an individual moral failure but as the result of social hypocrisy, class inequality, and limited employment opportunities for women. Woolf, on the other hand, argues that women’s intellectual freedom depends upon material independence, education, privacy, and financial security. This paper compares Shaw’s theatrical critique of Victorian morality with Woolf’s feminist analysis of literary history and economic exclusion. It argues that both texts challenge patriarchal culture by revealing how womanhood is shaped by economic conditions. While Shaw exposes the social structures that force women into morally condemned labour, Woolf emphasizes the material requirements necessary for women to create, think, and write freely. Together, these works show that gender inequality cannot be separated from labour, money, class, and social power.
The Broken Self in Postmodern America: Identity, Society, and Cultural Disillusionment in William Gaddis’s Fiction
William Gaddis’s fiction presents postmodern America as a world of fractured selves, unstable values, and collapsing social structures. His novels expose the difficulty of maintaining an authentic identity in a society shaped by capitalism, imitation, bureaucracy, institutional language, and cultural exhaustion. This paper examines the representation of the broken self in Gaddis’s fiction, particularly in The Recognitions, J R, and A Frolic of His Own. It argues that Gaddis’s characters experience identity not as a unified inner truth but as a fragmented condition produced by external systems. Through his complex narrative techniques, fragmented dialogue, and satirical treatment of American institutions, Gaddis reveals a society in which individuals are alienated from art, morality, community, and even themselves. His fiction therefore becomes a major postmodern critique of American life, showing how the modern subject is broken by false cultural values, economic pressures, and institutional absurdities.
Surreal Capitalism and the Fragmented Self: Magic Realism and Postmodern Alienation in Haruki Murakami’s Fiction
This paper examines Haruki Murakami’s fiction as a sustained literary engagement with late capitalism, alienation, and the fragmentation of modern subjectivity. Although Murakami is often read as a writer of dreamlike plots, private loneliness, and surreal atmospheres, his fiction also offers a serious critique of the social, psychological, and cultural effects of commodity capitalism. Focusing primarily on Norwegian Wood, Hard-Boiled Wonderland and the End of the World, Kafka on the Shore, and 1Q84, the paper argues that Murakami uses magic realism and postmodern narrative structures not merely as aesthetic devices but as critical methods for representing realities that conventional realism cannot fully capture. In Norwegian Wood, alienation appears through memory, grief, popular music, and the emotional flatness of Toru Watanabe’s narration. In Hard-Boiled Wonderland and the End of the World, the divided narrative structure transforms consciousness itself into a site of corporate control, technological manipulation, and commodification. In Murakami’s later fiction, especially Kafka on the Shore and 1Q84, the surreal becomes a paradigm for late-capitalist life, where reality is unstable, identity is fractured, and the self is increasingly shaped by systems it cannot understand. The paper concludes that Murakami’s magic realism should not be seen as escapism; rather, it reveals the invisible pressures of capitalism upon memory, desire, intimacy, and consciousness.
Hard-Boiled Wonderland and the End of the World
Tribal Handloom Traditions and Ecological Sustainability: A Study of Gadaba Weaving
This article examines the weaving traditions of the Gadaba tribe of Odisha, focusing on their contribution to environmental sustainability. Gadaba weaving is distinguished by its use of hand-operated looms, locally produced materials, traditional workmanship, and culturally significant textile designs such as the Kerang fabric. The paper looks into production processes, resource utilization, and sociocultural practices to show how Gadaba weaving includes environmentally responsible principles including low energy consumption, minimal waste generation, and the preservation of traditional ecological knowledge. The article continues by examining how weaving contributes to the preservation of tribal identity, means of subsistence, and social peace. The practice is being hindered by industrial textile manufacturing, synthetic materials, market competition, and dwindling participation among younger generations despite its ecological and cultural significance. The paper makes the case that in order to preserve Gadaba weaving, coordinated efforts addressing market access, skill development, policy support, and the promotion of sustainable handloom goods are necessary. By highlighting the connection between cultural legacy and environmental care, Gadaba weaving stands out as a significant example of how indigenous craft traditions may contribute to current conversations about sustainable development and ethical textile manufacturing.
The Poet as a Philosopher: Tagore’s Vision of Universalism and the Human Spirit
Through the use of poetry and philosophy, Rabindranath Tagore was able to define a profound vision of universalism and the human spirit. This paper provides a critical analysis of Tagore’s creation of this vision. Tagore’s poetry work is a reflection of his belief in the interconnectedness of all existence, and it transcends both cultural and historical bounds. His philosophical viewpoint, which is strongly founded in the Upanishadic tradition, combines Eastern spiritual insights with Western humanistic principles, so providing a universal perspective on the shared destiny of humanity. By exploring significant texts like as Gitanjali, The Religion of Man, and his essays, this research illustrates how Tagore intertwines artistic creativity with ethical imperatives, calling for a happy coexistence that respects difference while aspiring for a worldwide oneness of spirit. The purpose of this study is to provide an analysis of Tagore’s concept of universalism, which addresses the tensions that exist between individual liberty and community harmony, and to evaluate Tagore’s significance in the modern world, which is characterized by cultural exclusivism and fragmentation within cultures. Despite the fact that Tagore’s vision is lauded for its inclusiveness, this study also critically examines the intellectual foundations upon which his ideals are built, posing the question of whether or not they sufficiently handle the challenges that contemporary pluralistic societies face. In conclusion, the research highlights Tagore’s ongoing influence as a poet-philosopher whose works encourage a vision of global solidarity that is built in compassion, creativity, and the universality of human experience. Tagore’s works remain influential to this day.
From Partition to Border: A Historical Evolution of the ‘Chicken’s Neck’ as a Center of Geopolitical Instability (1947–Present)
From Partition to the present, the historical evolution of the Siliguri Corridor, or the “Chicken’s Neck,” stands as a vivid symbol of India’s geopolitical instability. This narrow stretch of land (approximately 22 kilometers wide), created by the Radcliffe Line in 1947, connects mainland India with the eight northeastern states, but at the same time, its proximity to the borders of Nepal, Bhutan, Bangladesh, and China has turned it into a permanent chokepoint of national security. This study shows how the corridor has continuously evolved—from the initial geopolitical restructuring after Partition to the conflicts of 1962 and 1971, the regional diplomacy after the 1990s, and the contemporary climate and security challenges. In my view, the Chicken’s Neck is not merely a passage of connectivity but a complex testing ground for India’s territorial integrity, defense strategy, and regional stability. China’s Belt and Road Initiative, the Doklam crisis, political changes in Bangladesh, climate-induced disasters, and internal instability in the northeastern region have transformed the corridor’s narrowness into a multidimensional threat. Ghising (2024) rightly notes that post-Partition migration and border adjustments laid the foundation for the corridor’s persistent vulnerability. Noor (2026) further argues that its narrowness, historical formation, and increasing geopolitical pressures have made it highly fragile. This study seeks to demonstrate that the instability of the Chicken’s Neck is not only historical but also a multifaceted challenge of the present and future. Despite India’s Act East Policy, BBIN cooperation, and infrastructural development, the resilience of the corridor remains crucial for national security and regional diplomacy. This analysis aims to offer new perspectives for India’s defense policy and regional strategy. Abstract in Bengali Language: দেশভাগ থেকে বর্তমান পর্যন্ত সিলিগুড়ি করিডর বা ‘চিকেনস নেক’-এর ঐতিহাসিক বিবর্তন ভারতের ভূ-রাজনৈতিক অস্থিরতার একটি জীবন্ত প্রতীক। ১৯৪৭ সালের র‍্যাডক্লিফ লাইনের মাধ্যমে সৃষ্ট এই সরু ভূখণ্ড (প্রায় ২২ কিলোমিটার চওড়া) ভারতের মূল ভূখণ্ডকে উত্তর-পূর্বাঞ্চলের আটটি রাজ্যের সঙ্গে যুক্ত করে, কিন্তু একই সঙ্গে নেপাল, ভুটান, বাংলাদেশ ও চীনের সীমান্তের সন্নিকটে অবস্থিত হয়ে জাতীয় নিরাপত্তার একটি স্থায়ী চোকপয়েন্টে পরিণত হয়েছে। এই গবেষণায় দেখানো হয়েছে যে, দেশভাগের প্রাথমিক ভূ-রাজনৈতিক পুনর্গঠন থেকে শুরু করে ১৯৬২ ও ১৯৭১ সালের সংঘাত, ১৯৯০-এর পরবর্তী আঞ্চলিক কূটনীতি এবং সমসাময়িক জলবায়ু ও নিরাপত্তা চ্যালেঞ্জ পর্যন্ত করিডরটি কীভাবে ক্রমাগত বিবর্তিত হয়েছে। আমার দৃষ্টিতে, চিকেনস নেক শুধু একটি সংযোগপথ নয়, বরং ভারতের অখণ্ডতা, প্রতিরক্ষা কৌশল ও আঞ্চলিক স্থিতিশীলতার একটি জটিল পরীক্ষাক্ষেত্র। চীনের বেল্ট অ্যান্ড রোড উদ্যোগ, ডোকলাম সংকট, বাংলাদেশের রাজনৈতিক পরিবর্তন, জলবায়ু-প্ররোচিত দুর্যোগ এবং উত্তর-পূর্বাঞ্চলের অভ্যন্তরীণ অস্থিরতা এই করিডরের সংকীর্ণতাকে বহুমাত্রিক হুমকিতে পরিণত করেছে। ঘিসিং (২০২৪) সঠিকভাবে উল্লেখ করেছেন যে, দেশভাগের পরবর্তী অভিবাসন ও সীমান্ত-সমন্বয় করিডরের স্থায়ী দুর্বলতার ভিত্তি স্থাপন করেছে। নুর (২০২৬) আরও বলেছেন যে, এর সংকীর্ণতা, ঐতিহাসিক গঠন ও ক্রমবর্ধমান ভূ-রাজনৈতিক চাপ এটিকে অত্যন্ত ঝুঁকিপূর্ণ করে তুলেছে। এই গবেষণা দেখাতে চায় যে, চিকেনস নেকের অস্থিরতা শুধু ঐতিহাসিক নয়, বরং বর্তমান ও ভবিষ্যতের একটি বহুমুখী চ্যালেঞ্জ। ভারতের অ্যাক্ট ইস্ট পলিসি, BBIN সহযোগিতা ও অবকাঠামোগত উন্নয়ন সত্ত্বেও করিডরের স্থিতিস্থাপকতা ভারতের জাতীয় নিরাপত্তা ও আঞ্চলিক কূটনীতির জন্য অত্যন্ত গুরুত্বপূর্ণ। এই বিশ্লেষণ ভারতের প্রতিরক্ষা নীতি ও আঞ্চলিক কৌশলের জন্য নতুন দৃষ্টিভঙ্গি প্রদান করবে। Keywords: চিকেনস নেক, সিলিগুড়ি করিডর, দেশভাগ, ভূ-রাজনৈতিক অস্থিরতা, উত্তর-পূর্ব ভারত, আঞ্চলিক কূটনীতি, জলবায়ু পরিবর্তন, জাতীয় নিরাপত্তা, অ্যাক্ট ইস্ট পলিসি।
Wisdom, Compassion, and Critical Thinking: A Buddhist Framework for Contemporary Education
The essential elements for modern education that are investigated in this study are wisdom (prajñā), compassion (karuṇā), and critical thinking (yoniso manasikāra), all of which are derived from a Buddhist perspective. Ethical awareness, emotional stability, and reflective understanding are frequently neglected in today’s education system, which places a premium on technical knowledge and economic efficiency despite the world’s fast pace of change. This research contends that a more comprehensive approach that promotes human flourishing is offered by Buddhist philosophy. The ability to go beyond surface-level information and into meaningful comprehension is a hallmark of wisdom, which is defined as profound, life-altering insight into the essence of reality. An ethical foundation for learning is compassion, which promotes caring, social responsibility, and empathy in the classroom. Students are encouraged to reflect on their experiences, question their beliefs, and cultivate conscious awareness through critical thinking, which is seen as an inquiry-based process. When taken as a whole, these three factors provide a holistic method for education by bridging the gap between awareness, ethics, and cognition. In my view, this model is quite applicable to the problems that modern schools face, including students’ lack of critical thinking skills, emotional distress, and moral decay. It advocates for education as a process of transformation that fosters caring and responsible citizens in addition to enhancing intellectual capacity. More balanced, ethical, and reflective learning environments can be created by incorporating Buddhist concepts into modern education, according to the study. In the long run, this kind of thinking helps bring about a world where education is about more than just passing on knowledge; it is about building a community where everyone feels welcome and valued.
Naive Realism and the Problem of Illusion: A Nyāya Evaluation
In the history of Indian Philosophy, the Naiyāyikas are familiar as Realists, and the type of Realism they are in favour of is known as Naïve Realism, as they admit immediate apprehension of external objects in perception. On the other hand, Naiyāyikas recognised the possibility of illusory cognition and the theory of illusion; they advocate that this theory is known as ‘Anyathākhyātivāda’ or Misplacement-theory. Now the question raises, how can one admit the possibility of error after conceding the direct apprehension theory? Is there any option left to be mistaken about the nature of an object if it is apprehended directly? Either like the phenomenalist or sense data theorist, they will forgo the claim of direct apprehension of objects, or they have to abandon the possibility of illusory cognition. Now, is there any way left to retain both of those theories that seem mutually exclusive at the very outset? This article is an attempt to find a solution to the problem, keeping Nyāya views in consideration. Abstract in Bengali: ভারতীয় দর্শনের ইতিহাসে নৈয়ায়িকগণ বাস্তববাদী (Realist) হিসেবে পরিচিত, এবং তারা যে ধরনের বাস্তববাদ সমর্থন করেন তাকে ‘সরল বস্তুবাদ’ (Naïve Realism) বলা হয়, কারণ তারা প্রত্যক্ষ জ্ঞান দ্বারা বহির্জগতের বস্তুসমূহের তাৎক্ষণিক উপলব্ধি স্বীকার করেন। অন্যদিকে, নৈয়ায়িকগণ ভ্রান্ত জ্ঞানের সম্ভাবনা ও ভ্রমতত্ত্বকেও স্বীকৃতি দেন; তাঁদের মতে এই তত্ত্ব ‘অন্যথাখ্যাতিবাদ’ (Anyathākhyātivāda) বা ভ্রান্তিস্থাপন তত্ত্ব নামে পরিচিত। এখন প্রশ্ন ওঠে, প্রত্যক্ষ উপলব্ধি তত্ত্ব স্বীকার করার পর কীভাবে ভ্রমের সম্ভাবনা মেনে নেওয়া যায়? যদি কোনো বস্তুকে সরাসরি উপলব্ধি করা হয়, তবে তার প্রকৃতি সম্পর্কে ভ্রান্ত হওয়ার আর কী সুযোগ থাকে? হয়তো প্রপঞ্চবাদী বা সেন্স-ডাটা তত্ত্বের অনুসারীদের মতো তাদের প্রত্যক্ষ উপলব্ধির দাবি ত্যাগ করতে হবে, অথবা ভ্রান্ত জ্ঞানের সম্ভাবনাকেই অস্বীকার করতে হবে। তাহলে কি এমন কোনো উপায় আছে যার মাধ্যমে এই দুই আপাতদৃষ্টিতে পরস্পরবিরোধী তত্ত্বকে একসঙ্গে রক্ষা করা যায়? এই প্রবন্ধটি ন্যায় দর্শনের দৃষ্টিভঙ্গি বিবেচনায় রেখে এই সমস্যার একটি সমাধান অনুসন্ধানের প্রচেষ্টা। Keywords: ‘সরল বস্তুবাদ’, বাস্তববাদ, ‘বহুত্ব’, ‘অন্যথাখ্যাতি’
Regional Reality and Social Consciousness: Space and Identity in the Fiction of Shailajananda Mukhopadhyay
The fiction of Shailajananda Mukhopadhyay represents a unique synthesis of regional reality and social consciousness in Bengali literature. This writer of the Kallol era depicted the exploitation, struggle, and identity of workers centering on the geographical space of the coal mines in the Raniganj–Asansol region. In this study, space is analyzed not merely as a background but as an active field for the construction of social relations and identity. The dark tunnels of the mines, the covering of dust and coal, and the hybrid lives of Santal, Bauri, and Bengali workers reflect a form of peripheral modernity situated within colonial capitalism. In the story Koylakuthi, the inclusion of a Santali song—“Kon sanjhe tui gechis chole amar piyari / Ami je tar kichhui jani nalo / kichhui jani na”—adds an aesthetic dimension to regional reality through linguistic hybridity and vividly portrays the psychological suffering and cultural memory of the workers (Mukhopadhyay, 2006, p. 119). The study shows that regionality constructs society out of geography and gives rise to social consciousness through exploitation, struggle, and resistance. The space of the mines reconstructs the identity of workers, and their hybrid cultural traditions sow the seeds of resistance. From a world-ecological perspective, this literature portrays coal-based colonial exploitation and environmental destruction. Shailajananda’s writings deepen the progressive spirit of the Kallol era and remain highly relevant in the context of contemporary class and environmental crises. This study re-examines his fiction and opens up a new theoretical dimension of regional consciousness in Bengali literature, which may guide future ecological and class-critical discussions. Abstract in Bengali: শৈলজানন্দ মুখোপাধ্যায়ের কথাসাহিত্য বাংলা সাহিত্যে আঞ্চলিক বাস্তবতা ও সামাজিক চেতনার এক অনন্য সমন্বয় ঘটিয়েছে। কল্লোল যুগের এই সাহিত্যিক রানীগঞ্জ-আসানসোল অঞ্চলের কয়লাখনির ভৌগোলিক স্থানকে কেন্দ্র করে শ্রমিকদের শোষণ, সংগ্রাম ও পরিচয়ের চিত্রণ করেছেন। এই গবেষণায় স্থানকে শুধু পটভূমি হিসেবে নয়, বরং সামাজিক সম্পর্ক ও পরিচয় নির্মাণের সক্রিয় ক্ষেত্র হিসেবে বিশ্লেষণ করা হয়েছে। খনির অন্ধকার সুড়ঙ্গ, ধুলো-কয়লার আবরণ ও সাঁওতাল-বাউরি-বাঙালি শ্রমিকদের হাইব্রিড জীবন উপনিবেশিক পুঁজিবাদের পরিধিতে অবস্থিত আধুনিকতা (peripheral modernity)-কে প্রতিফলিত করে। “কয়লাকুঠি” গল্পে সাঁওতালি গানের সংযোজন—“কোন সাঁঝে তুই গেছিস চলে আমার পিয়ারি/আমি যে তার কিছুই জানি নালো/কিছুই জানি না”—ভাষার হাইব্রিডিটির মাধ্যমে আঞ্চলিক বাস্তবতাকে নান্দনিক মাত্রা দিয়েছে এবং শ্রমিকদের মানসিক যন্ত্রণা ও সাংস্কৃতিক স্মৃতিকে জীবন্ত করে তুলেছে (Mukhopadhyay, 2006, p. 119) I গবেষণায় দেখানো হয়েছে যে, আঞ্চলিকতা ভূগোল থেকে সমাজ নির্মাণ করে, শোষণ থেকে সংগ্রাম ও প্রতিবাদের মধ্য দিয়ে সামাজিক চেতনার উন্মেষ ঘটায়। খনির স্থান শ্রমিকদের পরিচয়কে পুনর্নির্মাণ করে এবং তাদের হাইব্রিড সাংস্কৃতিক ঐতিহ্য প্রতিরোধের বীজ বপন করে। এই সাহিত্য বিশ্ব-পরিবেশগত দৃষ্টিকোণ থেকে (world-ecological literature) কয়লা-নির্ভর উপনিবেশিক শোষণ ও পরিবেশগত ধ্বংসের চিত্র তুলে ধরে। শৈলজানন্দের রচনা কল্লোল যুগের প্রগতিশীলতাকে আরও গভীর করে এবং আজকের শ্রেণি-সংকট ও পরিবেশগত সংকটের প্রেক্ষিতে অত্যন্ত প্রাসঙ্গিক। গবেষণাটি তাঁর কথাসাহিত্যকে পুনর্পাঠ করে বাংলা সাহিত্যে আঞ্চলিকতা-চেতনার নতুন তাত্ত্বিক মাত্রা উন্মোচন করেছে, যা ভবিষ্যতে পরিবেশগত ও শ্রেণি-সমালোচনামূলক আলোচনায় নতুন পথ দেখাবে। Keywords: আঞ্চলিক বাস্তবতা, সামাজিক চেতনা, স্থান ও পরিচয়, কয়লাখনি সাহিত্য, শ্রমিক শোষণ।
From Eudaimonia to Existentialism: Reinterpreting Virtue in Contemporary Moral Philosophy
This essay looks at how the idea of virtue has changed over time, from its ancient Aristotelian roots in eudaimonia to its new meaning in existentialist moral philosophy. Aristotle’s virtue ethics, which is based on the idea that people can be happy and successful by developing good moral character, has long controlled the discussion of moral issues in the West. Existentialists like Søren Kierkegaard, Friedrich Nietzsche, and Jean-Paul Sartre, on the other hand, brought a very different view to the table. They said that moral responsibility lies in each person’s honesty, freedom, and choice, not in fixed ideas of what is good. This study changes the traditional idea of virtue by looking at how existentialist philosophy questions and adds to traditional frameworks, providing a changing, situation-specific, and self-determined moral ideal. It says that existentialism stresses moral choice in a world that is uncertain and often makes no sense, while classical virtue ethics stresses teleological consistency. This paper adds to modern moral philosophy by suggesting a mixed model that recognizes the basic value of character while also defending the need for personal responsibility and ethical creativity in a society with many different kinds of people.
Gender, Caste and Liberation: A Feminist Reading of Savitri Bai Phule in Dialogue with Simon De Beauvoir
Through a comparative feminist analysis of Simone de Beauvoir's existentialist philosophy and Savitribai Phule's educational movement, this dissertation investigates the relationship between gender and caste. It contends that despite their geographical and temporal distance, both theorists share the fundamental belief that structural change, critical consciousness, and individual activity are necessary for emancipation. Savitribai Phule's groundbreaking work in 19th-century India shows how education can be a vehicle of emancipation for women and oppressed populations, upending patriarchal conventions and long-standing caste inequalities. In addition, Beauvoir's claim that "one is not born, but rather becomes, woman" highlights the need for women to actively participate in changing their social reality by framing gendered oppression as socially produced. The paper highlights an intersectional and transformational feminist politics of liberation by contrasting Phule's practice with Beauvoir's theoretical findings. In order to fight internalized subordination and achieve social justice, it emphasizes education, consciousness-raising, and group social action as crucial tactics. The study emphasizes that liberation is a real, continuous process that calls for attention, introspection, and teamwork rather than an abstract ideal. In the end, the conversation between Phule and Beauvoir offers a framework for comprehending how caste and gender inequality might be challenged concurrently, providing important insights for modern feminist movements and social reform projects. By linking philosophical and historical viewpoints, this study advances feminist theory and shows how action and critical thinking are still relevant in the fight for equality and human dignity.
Obstacles to the Practice of Yoga in Everyday Life: A Theoretical Review
All Indian philosophical schools except Cārvāka are considered Mokṣaśāstra. Therefore, they have adopted yoga in some form or another as a means of knowledge. The need for yoga has been recognised in the Veda, Upaniṣada, Smr̥ti Purāṇas. The broad path of self-purification is the practice of yoga. The practice of yoga purifies the body and mind and prepares the appropriate field for self-realisation. Yoga practice is very important for achieving ultimate unity with God. Yoga practice at the initial stage purifies us physically, verbally, and mentally, and helps us become more concentrated. At that time, only our consciousness can be immersed in the thought of God first and foremost. Therefore, in Indian philosophy, almost all theistic and atheistic philosophies adopt the path of yoga in different ways and point the way to ultimate unity or God's pursuit. The West presents philosophy as a brain exercise. But every sage of the Indian philosophical community has tried to realise the self by applying the path of liberation from suffering in their lives. Therefore, the suffering arising from the external world, and the way to get rid of it, is the practice of yoga. But nowadays, it has become impossible for anyone to practice yoga regularly in daily life. Although ‘yoga’ has a unique role as a means of liberation from suffering in practical life, we face various obstacles while practising yoga. My research article aims to shed light on these ‘obstacles’ in the path of practising yoga. Abstract in Bengali Language: চার্বাক দর্শন ব্যতীত সমস্ত ভারতীয় দার্শনিক মতকে মোক্ষশাস্ত্র হিসেবে গণ্য করা হয়। তাই তারা জ্ঞানলাভের উপায় হিসেবে কোনো না কোনোভাবে যোগকে গ্রহণ করেছে। বেদ, উপনিষদ, স্মৃতি ও পুরাণে যোগের প্রয়োজনীয়তা স্বীকৃত হয়েছে। আত্মশুদ্ধির বিস্তৃত পথ হলো যোগচর্চা। যোগচর্চা দেহ ও মনকে শুদ্ধ করে এবং আত্মসাক্ষাৎকারের জন্য উপযুক্ত ক্ষেত্র প্রস্তুত করে। ঈশ্বরের সঙ্গে চূড়ান্ত ঐক্য অর্জনের জন্য যোগচর্চা অত্যন্ত গুরুত্বপূর্ণ। প্রাথমিক পর্যায়ে যোগচর্চা আমাদের শারীরিক, বাচিক ও মানসিকভাবে শুদ্ধ করে এবং আমাদের আরও একাগ্র হতে সাহায্য করে। সেই সময়েই আমাদের চেতনা সর্বাগ্রে ঈশ্বরচিন্তায় নিমগ্ন হতে পারে। তাই ভারতীয় দর্শনে প্রায় সব আস্তিক ও নাস্তিক দর্শন বিভিন্নভাবে যোগের পথ গ্রহণ করে এবং চূড়ান্ত ঐক্য বা ঈশ্বরপ্রাপ্তির পথ নির্দেশ করে। পাশ্চাত্য দর্শন দর্শনকে মস্তিষ্কের অনুশীলন হিসেবে উপস্থাপন করে। কিন্তু ভারতীয় দার্শনিক পরম্পরার প্রতিটি ঋষি নিজেদের জীবনে দুঃখমুক্তির পথ অনুসরণ করে আত্মসাক্ষাৎকারের চেষ্টা করেছেন। তাই বহির্জগত থেকে উদ্ভূত দুঃখ এবং তা থেকে মুক্তির উপায় হলো যোগচর্চা। কিন্তু বর্তমান সময়ে দৈনন্দিন জীবনে নিয়মিতভাবে যোগচর্চা করা প্রায় অসম্ভব হয়ে উঠেছে। যদিও ব্যবহারিক জীবনে দুঃখমুক্তির উপায় হিসেবে ‘যোগ’-এর একটি বিশেষ ভূমিকা রয়েছে, তবুও যোগচর্চার সময় আমরা নানা অন্তরায়ের সম্মুখীন হই। আমার গবেষণাপত্রের উদ্দেশ্য হলো যোগচর্চার পথে এই ‘অন্তরায়’-গুলির উপর আলোকপাত করা। Keywords: যোগ, যোগের অন্তরায়, আত্মসাক্ষাৎকার, ঈশ্বর, মুক্তি।
Manoj Mitra and the Theatre Practice of the “Sundaram” Theatre Group: A Study
Manoj Mitra (1938–2024) was an unforgettable figure in the world of Bengali theatre. Emerging from a background in philosophical education, this playwright, actor, and director founded the “Sundaram” theatre group in 1957 along with Parthapratim Chowdhury. Free from political party allegiance, Sundaram developed a distinct stream in Bengali theatre practice. This study presents an integrated review of Manoj Mitra’s playwriting, acting, direction, and the productions of Sundaram. In Mitra’s plays, one finds a blend of the struggles of ordinary people, realism, humor, and deep philosophical insight. Sajano Bagan (1977) is his most outstanding creation, where the struggle of the aged Banchharam against greed for his land becomes a symbol of human values and resistance. In plays such as Parabas, Naish Bhoj, Mesh O Rakshas, Alokanandar Putra Kanya, and Shobhayatra, he raises questions about contemporary social crises, displacement, homelessness, and human existence. Through Sundaram, he staged more than 40 productions, enriching Bengali theatre by combining modernity with folk traditions. This study shows that Manoj Mitra’s theatre practice is not merely entertainment but a mirror of society and a vision of human liberation. Despite Sundaram’s non-political stance, his plays generate deep social awareness. In the context of today’s crisis in Bengali theatre and culture, Mitra’s works remain highly relevant. This research re-evaluates the theatrical journey of Manoj Mitra and Sundaram, revealing a new dimension of their contribution to the history of Bengali theatre. Abstract in Bengali Language: মনোজ মিত্র (১৯৩৮-২০২৪) বাংলা নাট্যজগতের এক অবিস্মরণীয় ব্যক্তিত্ব। দার্শনিক শিক্ষার পটভূমি থেকে উঠে আসা এই নাট্যকার, অভিনেতা ও পরিচালক ১৯৫৭ সালে পার্থপ্রতিম চৌধুরীর সঙ্গে প্রতিষ্ঠা করেন ‘সুন্দরম’ নাট্যদল। রাজনৈতিক দলীয় আনুগত্য থেকে মুক্ত থেকে সুন্দরম বাংলা নাট্যচর্চায় এক স্বতন্ত্র ধারা গড়ে তোলে। এই গবেষণায় মনোজ মিত্রের নাট্যরচনা, অভিনয়, পরিচালনা ও সুন্দরমের প্রযোজনাগুলির সমন্বিত সমীক্ষা করা হয়েছে। মিত্রের নাটকে সাধারণ মানুষের জীবনসংগ্রাম, বাস্তবতা, হাস্যরস ও গভীর দার্শনিকতার মিশ্রণ দেখা যায়। ‘সাজানো বাগান’ (১৯৭৭) তাঁর শ্রেষ্ঠতম সৃষ্টি, যেখানে বৃদ্ধ বাঞ্ছারামের জমির লোভের বিরুদ্ধে লড়াই মানবিক মূল্যবোধ ও প্রতিরোধের প্রতীক হয়ে ওঠে। ‘পরবাস’, ‘নৈশ ভোজ’, ‘মেষ ও রাক্ষস’, ‘অলোকানন্দার পুত্র কন্যা’, ‘শোভাযাত্রা’ প্রভৃতি নাটকে তিনি সমকালীন সমাজের সংকট, উচ্ছেদ, বাস্তুহারা জীবন ও মানুষের অস্তিত্বের প্রশ্ন তুলে ধরেছেন। সুন্দরমের মাধ্যমে তিনি ৪০টির অধিক প্রযোজনা মঞ্চস্থ করেছেন, যা বাংলা নাট্যকে আধুনিকতা ও লোকায়ত ঐতিহ্যের সমন্বয়ে সমৃদ্ধ করেছে। এই সমীক্ষায় দেখানো হয়েছে যে, মনোজ মিত্রের নাট্যচর্চা শুধু বিনোদন নয়, বরং সমাজের দর্পণ এবং মানুষের মুক্তির স্বপ্ন। সুন্দরমের অ-রাজনৈতিক অবস্থান সত্ত্বেও তাঁর নাটকগুলি গভীর সামাজিক সচেতনতা জাগ্রত করে। আজকের বাংলা নাট্য ও সাংস্কৃতিক সংকটের প্রেক্ষিতে মিত্রের সৃষ্টি অত্যন্ত প্রাসঙ্গিক। গবেষণাটি মনোজ মিত্র ও সুন্দরমের নাট্যযাত্রাকে পুনর্মূল্যায়ন করে বাংলা নাট্যের ইতিহাসে তাঁদের অবদানের নতুন মাত্রা উন্মোচন করেছে। Keywords: মনোজ মিত্র, সুন্দরম নাট্যদল, বাংলা নাট্যচর্চা, সাজানো বাগান, পরবাস, নাট্যকার-পরিচালক, আধুনিক বাংলা নাটক, সামাজিক বাস্তবতা, লোকায়ত নাট্যধারা।
State of Nature and Political Authority: A Comparative Study of Thomas Hobbes, John Locke, and Jean-Jacques Rousseau
This study examines the notion of political power via a comparative analysis of Thomas Hobbes, John Locke, and Jean-Jacques Rousseau, emphasizing the shift from the state of nature to structured political society. It analyses how each philosopher rationalizes the legitimacy of political authority, the constraints placed upon it, and its connection to freedom and equality. Hobbes characterizes political authority as absolute, arising from fear and the imperative of security, wherein individual freedom is predominantly sacrificed to order. Locke, conversely, underscores the safeguarding of natural rights, asserting that authority is lawful solely via consent and must be constrained to guarantee the preservation of life, liberty, and property. Rousseau presents a participatory approach, contending that genuine freedom emerges when individuals collaboratively establish laws via the common will, thus guaranteeing equality and the moral legitimacy of political authority. This study compares three perspectives to demonstrate the varied philosophical underpinnings of modern political philosophy and the enduring significance of classical social contract theories in current discussions on governance, democracy, and justice. The study reveals that political authority is not consistent nor absolute; its legitimacy relies on the equilibrium of order, individual rights, and community engagement. Comprehending these divergent paradigms offers essential insights into how contemporary societies navigate the tensions among power, freedom, and equality.
Peer Influence, Identity, and Learning: The Sociology of Educational Affinity among Adolescents
Peer relationships are crucial in determining learning practices and results during adolescence, a crucial time for identity building, social development, and academic advancement. The sociology of educational affinity among teenagers is examined in this essay, with particular attention to the ways in which peer pressure, identity, and social networks affect learning engagement, academic self-concept, and motivation. The study makes the case that peers serve as active mediators of knowledge, norms, and academic practices in addition to being providers of social support, drawing on theoretical viewpoints from social learning theory, constructivism, and social identity theory. While negative peer influence can weaken engagement and encourage disengagement, positive peer interactions support collaborative learning, boost self-efficacy, and lead to greater accomplishment. In order to maximize the advantages of positive peer impact, the analysis highlights the dual nature of peer dynamics and the significance of structured interventions like cooperative learning, peer mentoring, and inclusive educational practices. Furthermore, social-emotional learning frameworks, mentoring, and counseling are essential for assisting teenagers in overcoming peer pressure, forging solid academic identities, and achieving holistic growth. The study shows that learning is a socially embedded process that is impacted by both relational and institutional contexts by combining sociological and educational perspectives. For educators, legislators, and researchers seeking to create encouraging learning settings that support motivation, identity development, and fair educational chances, the findings have important ramifications.
Existence, Caste, and Freedom: A Comparative Study of Jean-Paul Sartre and B. R. Ambedkar
In order to investigate the connection between existence, caste, and freedom, this essay compares Jean-Paul Sartre and B. R. Ambedkar. It contends that whereas existentialist philosophy portrays freedom as a universal and essential aspect of human existence, this assertion is constrained when considered in light of societal inequity based on caste. The study starts by examining Sartre's notion of existential freedom, specifically his focus on personal responsibility, choice, and the notion that people form their own essence via activity. It then looks at Ambedkar's criticism of the caste system, emphasizing how social hierarchy, systemic injustice, and cultural norms limit underprivileged populations' access to freedom. By discussing these two viewpoints, the study shows that freedom must be based on social reality and historical circumstances rather than being solely individual or abstract. The research also reveals that Ambedkar emphasizes the significance of social transformation and collective emancipation, whereas Sartre emphasizes individual activity. The essay makes the case for a synthesis that reinterprets freedom as a relational and context-dependent idea that is influenced by both structural limitations and individual behavior. It comes to the conclusion that, particularly in civilizations characterized by caste-based discrimination, a meaningful conception of freedom necessitates addressing both real challenges of inequality and philosophical questions of existence.
Freedom, Equality, and Social Justice: A Philosophical Analysis of Rawls’ Principles
In this essay, I use John Rawls’ philosophical framework to analyze the connection between liberty, equality, and social justice. In my opinion, Rawls’ idea of justice as fairness provides a logical and well-rounded method for setting up a just society. The study starts by examining the conceptual underpinnings of justice as fairness, particularly the notion of the original stance and the veil of ignorance, which guarantee impartiality and fairness in the choice of principles. I then discuss the first principle of justice, which ensures that everyone has the same fundamental freedoms, highlighting its significance in preserving freedom and human dignity. The second principle of justice, which emphasizes equality through fair equality of opportunity and the difference principle, is further examined in this study. I contend that Rawls permits inequality only when it helps the most disadvantaged members of society, rather than completely rejecting it. This strategy strikes a balance between social obligation and private freedom. Furthermore, I address the link between equality and liberty, demonstrating that, within Rawls’ framework, these two ideals are complementary rather than antagonistic. The paper highlights Rawls’ theory’s advantages and disadvantages by addressing significant criticisms from libertarian, communitarian, and feminist viewpoints. In general, I contend that Rawls’ ideas are still quite applicable when discussing current problems with justice, rights, and inequality. His thesis offers a solid intellectual basis for creating a just, inclusive, and democratic society.
Dharma and Moral Duty: A Study of Ethics in the Thought of Swami Vivekananda
This research paper explores the ethical philosophy of Swami Vivekananda, focusing on the concepts of dharma and moral duty as the foundation of personal and social responsibility. Vivekananda’s thought presents ethics not as abstract theorization but as an actionable framework, emphasizing the integration of virtue, knowledge, and selfless action. He maintains that moral life is realized through conscious engagement in duties, guided by principles of truth, compassion, and universal welfare. This approach links personal growth with social responsibility, highlighting that ethical conduct has both inward and outward dimensions, nurturing character while promoting justice and harmony in society. The study further examines Vivekananda’s emphasis on karma, character development, and the universality of dharma, illustrating how ethical principles apply across individual, societal, and global contexts. Scholars such as Sharma and Gupta underscore the relevance of his vision for contemporary ethical challenges, including social inequality, environmental responsibility, and intercultural understanding. Vivekananda’s philosophy advocates that ethical action should be guided by awareness, virtue, and empathy, thereby fostering moral courage and socially responsible behaviour. This paper demonstrates that Vivekananda’s ethics provides a holistic and timeless framework for moral life, where knowledge, virtue, and duty converge to shape ethical practice. His thought offers valuable guidance for addressing modern moral dilemmas, emphasizing the inseparable relationship between personal integrity and social welfare. The study highlights the enduring relevance of Vivekananda’s moral philosophy for contemporary individuals and communities seeking ethical clarity and purposeful action.
Niskama Karma and Its Ethical Foundations in the Bhagavad Gita: A Critical Analysis
The notion of Niskama Karma (selfless action) presented in the Bhagavad Gita provides a significant ethical framework that persists in motivating moral and philosophical discussions. Niskama Karma, grounded in the principle of executing duties without attachment to results, unites spirituality and ethical conduct, promoting selflessness, detachment, and an emphasis on righteousness (dharma). This dissertation rigorously analyses the ethical principles of Niskama Karma, investigating its philosophical basis and its significance in modern ethical discussions. This study examines pivotal lines from the Bhagavad Gita to explore the function of Niskama Karma in fostering moral accountability and universal wellbeing, while also addressing problems such as the conflict between detachment and responsibility. This approach emphasizes the relationship among action, intention, and detachment, presenting Niskama Karma as a perennial framework for ethical conduct in personal and societal realms.
Student Politics and Nationalism: Youth Resistance in Colonial Universities (1920–1947)
This research paper examines the role of student politics in shaping the growth of nationalism in colonial India between 1920 and 1947, with a particular focus on youth resistance within universities. It argues that colonial universities, though designed to serve imperial interests, gradually became important spaces of political awakening and anti-colonial mobilisation. Students emerged as active participants who not only supported nationalist movements but also transformed their nature by introducing new ideas, strategies, and forms of resistance. The study explores how student involvement in major movements such as Non-Cooperation and Civil Disobedience contributed to the expansion of nationalism from an elite political project into a mass-based struggle. It also highlights the ideological diversity within student politics, ranging from moderate and Gandhian approaches to radical and revolutionary perspectives, which enriched the overall nationalist discourse. By analysing the interaction between education, political consciousness, and activism, the paper shows how youth challenged colonial authority and redefined the purpose of education as a tool for national liberation. Furthermore, the study emphasizes that student resistance broadened the meaning of nationalism by linking it with issues of social justice, equality, and collective responsibility. The paper concludes that youth played a decisive role in transforming both the structure and ideology of the nationalist movement, making them key agents of historical change in colonial India.
Humanism as a Philosophical Foundation in the Thought of Rabindranath Tagore
Humanism is the calmest and most appealing term, and the idea itself is good and reasonable. Humanism is the belief that all sentient beings, including non-sentient ones, have inherent moral value and a duty to aid one another in their pursuit of happiness and survival. Among the many honest Indian logicians, Rabindranath Tagore stood out as the most devout. Some of his ranks and traineeships also hint at his humanist worldview. The same can be said of the limericks he wrote in his later years. Tagore’s idea of interpersonal attachment is central to his global humanism. He has spoken extensively and with great fervor on the ontological prestige of man in eccentric magnitudes and the exposure of the denotation in kin to nature and ways of inter-personal attachment. Humanism’s brazenness is often attributed to Renaissance Western Europe, or so the story goes. Despite being the philosophical center of “the Humanism in the East,” the emphasis placed on man’s ability to articulate his perceptual and transcendent sovereignty through language stands out. The ultimate entity of the Eastern Humanist tradition is the type of Humanism as espoused by Tagore, which seeks chap in human reality beyond his confines and differences. Under Rabindra Nath Tagore’s watchful eye, the triumph of universality in human actuality gives rise to the philosophy of universal humanism, which is to be understood here as Humanism in the modern transnational and international context. As required to show how his definition of humanism is the same as interpersonal connection.
Reflection of Marginality in Bhagirath Mishra’s Novel: Charanbhumi
Bhagirath Mishra is an exceptional figure in writing literature centered on the lives of the subaltern classes. By focusing on rural life, he pioneered a new path in depicting the rise and fall of marginalized communities. In the novel Charanbhumi, the author brings to light the unknown life stories of the “Bherihar” community. The Bherihars are a group of sheep herders who lead a nomadic lifestyle. These shepherds are known as “Bhakat.” They wander across a vast region stretching from Ranchi and Hazaribagh in the west to Hooghly in the east, covering large parts of Bengal and Bihar, moving continuously for years and generations. However, the Bherihars are not the actual owners of the sheep. They take loans (advance payments) from the owners and are engaged in sheep rearing. This debt grows at a compound rate in such a way that they are never able to free themselves from it throughout their lives. The open fields serve as their homes, and as a result, they remain bound by certain customs and rituals. For instance, they observe the ritual of “Magh-Shiri Panchami” for the first shearing of sheep wool of the season. The lives of the Bherihars are deeply intertwined with the cycle of seasons. During the monsoon, they cannot survive in the open plains with their sheep, and are forced to take shelter in hills or caves, making their lives even more difficult. In reality, those who are socially categorized as lower caste are also economically oppressed and have been exploited by the ruling classes for generations. Although the nature of this oppression has changed over time, it continues to persist in different forms. Through this novel, I want to focus to portray the lives of those marginalized (Apankteya), oppressed, and dispossessed communities who remain excluded from mainstream from the society. Abstract in Bengali: ভাগীরথ মিশ্র প্রান্তিক মানুষের জীবনকেন্দ্রিক সাহিত্য রচনায় এক অনন্য ব্যক্তিত্ব। গ্রামীণ জীবনকে কেন্দ্র করে তিনি প্রান্তিক সমাজের উত্থান-পতনের চিত্রায়ণে এক নতুন দৃষ্টিভঙ্গির সূচনা করেন। তাঁর উপন্যাস চারণভূমি-তে তিনি “ভেরিহার” সম্প্রদায়ের অজানা জীবনকথা তুলে ধরেছেন। ভেরিহাররা মূলত এক যাযাবর জীবনযাপনকারী ভেড়া পালনকারী সম্প্রদায়। এদের “ভকত” নামেও ডাকা হয়। তারা পশ্চিমে রাঁচি ও হাজারিবাগ থেকে পূর্বে হুগলি পর্যন্ত বিস্তৃত অঞ্চলে, বাংলার ও বিহারের বিস্তীর্ণ এলাকা জুড়ে, প্রজন্মের পর প্রজন্ম ধরে ঘুরে বেড়ায়। তবে ভেরিহাররা ভেড়ার প্রকৃত মালিক নয়। তারা মালিকদের কাছ থেকে অগ্রিম ঋণ নিয়ে ভেড়া পালন করে। এই ঋণ চক্রবৃদ্ধি হারে এমনভাবে বেড়ে যায় যে, তারা সারাজীবনেও তা শোধ করতে পারে না। খোলা মাঠই তাদের বাসস্থান, ফলে তারা বিভিন্ন প্রথা ও আচার-অনুষ্ঠানের মধ্যে আবদ্ধ থাকে। যেমন, ভেড়ার প্রথম লোম কাটার সময় “মাঘ-শিরি পঞ্চমী” পালন করা হয়। ভেরিহারদের জীবন ঋতুচক্রের সঙ্গে গভীরভাবে যুক্ত। বর্ষাকালে খোলা প্রান্তরে থাকা সম্ভব না হওয়ায় তারা পাহাড় বা গুহায় আশ্রয় নিতে বাধ্য হয়, যা তাদের জীবনকে আরও কঠিন করে তোলে। সমাজে যাদের নিম্নবর্গ হিসেবে চিহ্নিত করা হয়, তারা অর্থনৈতিক দিক থেকেও শোষিত এবং শাসক শ্রেণির দ্বারা যুগের পর যুগ ধরে নিপীড়িত। এই শোষণের ধরন সময়ের সঙ্গে পরিবর্তিত হলেও এর অস্তিত্ব এখনও বিদ্যমান। এই উপন্যাসের মাধ্যমে আমি সেই সকল প্রান্তিক (অপাঙ্ক্তেয়), নিপীড়িত ও বঞ্চিত মানুষের জীবনচিত্র তুলে ধরতে চাই, যারা সমাজের মূলধারার বাইরে রয়ে গেছে। Keywords: ভেরিহার, ভকত, মাঘ-শিরি পঞ্চমী, অপাঙ্ক্তেয়, প্রান্তিক শ্রেণি, সিদ্ধাপতি।
The Relationship between Land Use/Land Cover and Climate Change: A Case Study of Murshidabad District, West Bengal, India
Climate change and land use/cover are intertwined. At different temporal and spatial scales, these changes have an impact on each other. The main cause of climate change is improper land use. Conversely, changes in climate have an impact on land cover and land usage. The current study focuses on the important relationships between changes in climate and land use/land cover. The author processes, evaluates, and represents gathered primary and secondary data. Over the previous 20 years, agricultural land fell from 76.33% to 66.35%, while the built-up area expanded from 22.12% to 32.76%. Due to the monsoon’s fragility, it has been noted that the amount of fallow land is growing daily. In order to analyse, plan, and implement land use schemes to satisfy the growing demands for fundamental human needs and welfare, information about land use, land cover, and opportunities for their best use is crucial. Similarly, decision makers and conservation planners will be better able to manage land and climate if they are aware of the studies on both subjects.
Frege’s Theory of Meaning: Words, Sentences, and Their Significance
This essay examines Gottlob Frege’s theory of meaning and its significant influence on mathematics, logic, and philosophy of language. A methodical foundation for comprehending how words and sentences convey meaning is provided by Frege’s distinction between sense (Sinn) and reference (Bedeutung), emphasizing that language utterances have cognitive importance beyond simple denotation. Frege emphasized that the meaning of sentences is inextricably linked to their truth-values by establishing the idea of thought (Gedanke), which moved the focus from subjective mental processes to objective, sharable content. The paper looks at Frege’s analysis of identity assertions and shows how, depending on how they are presented, co-referential terms can offer useful information. In addition, the paper highlights Frege’s contributions to the philosophy of mathematics, where arithmetic truths are derived from logical principles, demonstrating the relationship between language, logic, and mathematical reasoning. It also discusses the function-argument structure of language, demonstrating how predicates and arguments interact logically to form meaningful sentences. This research emphasizes the ongoing significance of Frege’s work for contemporary analytical philosophy, semantics, and formal logic by incorporating viewpoints from current academics and primary sources. The results show that Frege’s discoveries not only made the processes of meaning and truth in language more understandable, but they also set the stage for later advancements in logic and mathematical concept analysis.
Liberty, Equality, and Social Justice: A Philosophical Reflection on Rawls’ Principle
With an emphasis on the complex interrelationships between liberty, equality, and social justice in contemporary democracies, this essay provides a critical philosophical analysis of John Rawls’s idea of justice as fairness. In my opinion, Rawls’s theory offers a convincing normative framework that aims to resolve the conflict between individual liberty and the welfare of society via a morally sound system of justice. Rawls redefines equality as fairness in the organization of social and economic differences rather than uniform distribution by emphasizing equal basic liberties and promoting the difference principle. The philosophical underpinnings of Rawls’s ideas are examined in this paper, with a focus on how he used the original position and the veil of ignorance as methodological tools to guarantee impartiality and moral objectivity in the choosing of justice principles. It also examines how Rawls’s framework engages with more general traditions of social contract theory and liberal equality while responding to and criticizing utilitarianism. In addressing current challenges like economic inequality, social exclusion, and democratic legitimacy, I contend that Rawls’s emphasis on the fundamental structure of society and the role of institutions in creating life chances remains fundamentally important. In order to place Rawls’s model within current philosophical discussions, the study simultaneously accepts critical viewpoints that cast doubt on its application and universality. In the conclusion, this paper argues that Rawls’s conception of justice as fairness still provides a strong and flexible framework for assessing and rethinking the moral underpinnings of social and political activity in the modern world.
Freedom and the Burden of Choice in Sartre’s Concept of Existence
The complex dynamics of freedom and choice in Jean Paul Sartre’s existential philosophy are examined in this paper, with a focus on how radical freedom and the responsibility that goes along with it characterize human existence. Humans are self-creating agents whose identities, values, and purposes are not predetermined but must be continuously formed via conscious decision-making, according to Sartre’s fundamental thesis that existence precedes essence. The study explores the conflict between sincerity and dishonesty, showing how people might avoid accountability by restricting their freedom, which undermines the purpose of their lives. The interpersonal aspect of choice is also explored, showing that freedom is never used in a vacuum and always has social and ethical ramifications because our decisions subtly reflect what we think mankind should be. The essay also explores the creative aspect of freedom, showing how people create meaning, design their lives, and alter their experiences in a world without intrinsic meaning. This study emphasizes the dual nature of freedom as both empowering and anxiety-inducing, positioning it as the cornerstone of ethical responsibility, personal authenticity, and meaning-making by synthesizing primary texts, such as Being and Nothingness and Existentialism Is a Humanism, with modern scholarly interpretations. In the end, Sartre’s existentialism presents a profound picture in which the human situation is both emancipated and burdened, forcing people to face the obligations of authorship in their own lives.
Democracy, Justice, and Freedom: A Study of John Rawls and Contemporary Political Thought
Through a critical analysis of John Rawls’s political philosophy and its ongoing influence on modern political thought, this study explores the complex link between democracy, justice, and freedom. In my view, Rawls’s idea of “justice as fairness” offers a strong normative framework that redefines democratic legitimacy by establishing it in values that equal and free citizens may rationally support. The paper examines how Rawls prioritizes fundamental liberties while simultaneously addressing socioeconomic disparities through the difference principle, thereby resolving the conflict between liberty and equality. It also examines how public reason and overlapping agreement support democratic stability in pluralistic communities with a variety of moral and cultural beliefs. The study illustrates Rawls’ framework’s virtues and significant limits by placing him in conversation with important modern thinkers, especially with regard to global justice, recognition, and economic disparity. I contend that Rawls’s theory is still quite applicable in the twenty-first century, providing a moral framework for assessing democratic institutions in the face of issues like growing inequality, political divisiveness, and changing forms of government. In the end, this study shows that democracy, justice, and freedom are interrelated aspects of a cohesive political vision rather than discrete goals, and that Rawls’s philosophical effort remains a crucial lens for reconsidering the moral foundation of contemporary political activity.
Autonomy, Suffering, and Suicide: Ethical Reflections in Modern Philosophy
This paper examines the difficult ethical link between autonomy, suffering, and suicide in modern philosophy. I view suicide as a philosophical dilemma that poses crucial questions about human freedom, morality, and life. The study begins with autonomy, as defined by Immanuel Kant, John Stuart Mill, and Jean-Paul Sartre as self-governance, individual liberty, and radical freedom. It then examines suffering as an ethical and existential issue, using Arthur Schopenhauer, Friedrich Nietzsche, and Albert Camus’ various views of pain, purpose, and resilience. The paper critically discusses suicide using deontological, utilitarian, and existentialist ethical theories. Utilitarian views emphasize consequences and suffering reduction, while deontological theories emphasize obligation and human value. However, existentialists view suicide as a search for meaning and the burden of freedom in an uncertain world. Each approach offers great insights but has limitations when applied to real-life circumstances, in my opinion. No single hypothesis can explain suicide, I contend. Instead, it demands a balanced, context-sensitive approach that respects individual autonomy and the ethical and societal factors that influence human decisions. This study emphasizes the need for a more sympathetic and intellectual approach to suicide in modern culture.
Suicide and Euthanasia in the Light of Buddhist Moral Teachings
Through the prism of Buddhist moral teachings, this essay critically investigates the ethical aspects of suicide and euthanasia, emphasizing their applicability to current bioethical and social discussions. Buddhism, in my opinion, offers a unique framework for assessing life-ending deeds, placing human actions within the larger web of interdependence (pratītyasamutpāda) and emphasizing the principles of intention (cetanā), non-harm (ahimsa), compassion (karuṇā), and mindfulness (sati). The Buddhist viewpoint assesses ethical responsibility based on mental states, karmic consequences, and the relational ramifications of one’s actions, in contrast to secular methods that place more emphasis on autonomy or legal permissibility. Suicide and active euthanasia are continuously discouraged in classical texts, such as the Vinaya Pitaka and Abhidharma literature, since they are seen as morally and karmically problematic when they result from ignorance, despair, or attachment. Buddhist ethics, on the other hand, acknowledges the importance of compassion and the relief of suffering, enabling complex, situation-specific ethical thought. The study makes the case that Buddhist moral teachings are still relevant today because they integrate ethical, psychological, and social factors in a comprehensive way. Buddhism provides direction for handling life-and-death situations in a way that upholds moral responsibility, human dignity, and the sanctity of life by emphasizing reflective awareness, compassionate involvement, and the cultivation of wisdom (paññā). In my view, this method offers a compassionate and ethically sound framework for comprehending and addressing the complicated issues of euthanasia and suicide in contemporary society.