https://ir.vidyasagar.ac.in/jspui/handle/123456789/6683 2026-04-26T15:49:11Z 2026-04-26T15:49:11Z Islam, Md. Sirajul https://ir.vidyasagar.ac.in/jspui/handle/123456789/6702 2022-11-03T03:13:32Z 2022-03-25T00:00:00Z

Title: Cultural Identity Crisis in the Age of Globalization and Technology: An Indian Perspective Authors: Islam, Md. Sirajul Abstract: Culture basically is the sign of development of a particular country. Basically culture is a generic term that encompasses all kind of accomplishments of the society/ nation and through it the progress of them can be measured. Culture seems to be the heart of the society/ nation where individual capabilities, talents and social potentialities are cultivated and exhorted in a systematic manner. India is a land of cross fertilization; it integrated numerous faiths, styles and civilizations for its cultural transformation since the time immemorial. Due to its easy accessibility Indian culture becomes composite in nature and transformed whenever needed most. Indian culture is an instance of unity, integrity and configuration where geographical, scientific and economic unity exist to such an extent, that naturally exhibit its cultural coalescence, universal solidarity and mutual transformation. In spite of its multifarious differences, there is the basic unity in thinking, feeling, living which waxes and wanes with the changing political constellation and globalization. Since Indian society is plural in character, hence, its culture is based upon equality, justice and non violent attitude, however, sometimes cultural crisis appears in its society related to globalization and as an effect of it the identity of diversified cultural milieu of India is being hampered. We know that culture is not static, rather its transformation is a radiance of the society that comes from within and it is not an outcome of the external affairs. But due to the globalization its mobilization becomes stumbled down occasionally in India because Indian culture is not only confined to economy or business matter. Her identity is a label by which the act of identification is to be best viewed. A person who lacks cultural pursuit conceived uncivilized. Indian cultural coalescence, homogeneity and rapprochement have some specific significance in relation to its identity apart from its global appeal in the age of digital technology which will be focused in the full paper.

2022-03-25T00:00:00Z Mukherjee, Atreyee https://ir.vidyasagar.ac.in/jspui/handle/123456789/6701 2022-11-03T03:11:51Z 2022-03-25T00:00:00Z

Title: Feminist Research: Beyond ‘add woman and stir’ Methodology Authors: Mukherjee, Atreyee Abstract: Feminist researchers generally resist the notion that there are essentials of feminist research methodology. Nevertheless there are significant beliefs that form foundations of their practice, theoretical frameworks and methodological stances. It also identifies how doing research on gender issues from a feminist perspective delves into sensitive areas of identity, sexuality etc., which are traditionally ignored as private, non-academic and most importantly treated as ‘non-issue’. It must be noted here that it is not necessary that all research done in gender-studies are done from a feminist perspective. If we retrospect why such a stance is taken by the mainstream researchers, we will trace two possible reasons- first it helps in masking the male hegemony which is the root of inequality of all forms and secondly it largely contradicts common-sense beliefs about essential gender-differences. To balance this persisting inequality, a strong methodology must be practiced which would involve assertive questioning, redefinition of issues and most importantly vigilant monitoring of what questions are to be framed, how questions are to be asked and how research results are to be used and what implications are to be derived from the data gathered. A different framing unlike the practicing mainstream pattern is used by feminist researchers to focus on ‘woman’s ways’ of valuing, knowing, making meaning, living, working, drawing conclusions etc., Main intention behind this is two- bringing into focus those who were left out of researching and theorizing and secondly generating new theories of identity, health, sexuality and many more. Feminist researchers perceive gender in an ever-expanding series of topics ranging from issues related to health, education to relationship and many more which are particularly important for feminist project. Depending on whether the theoretical roots of research come from liberal feminism or radical or critical feminism or post-modernfeminism, each of these feminist stances opt for a different methodological approach. Just as liberal feminists focus on unequal opportunity, radical thinkers prefer to focus on power and patriarchy as the root of hegemony. However a note of caution to us that any discussion of women as a group would be prone to essentialist criticism, but still a large majority of feminist thinkers are dead against of doing away totally with the concept of ‘woman’ who they believe, live in most societies in uneven and oppressed conditions. In fact today researchers have gone beyond just ‘add woman and stir’ strategy and enriched their research with strong epistemological, ontological and methodological footing.

2022-03-25T00:00:00Z Kumar, K. Bhim https://ir.vidyasagar.ac.in/jspui/handle/123456789/6700 2022-11-03T03:11:20Z 2022-03-25T00:00:00Z

Title: Interrogating the Theory of Khyātivāda with Special Reference to Four Major Buddhist Schools: Some Observations Authors: Kumar, K. Bhim Abstract: In classical Indian Philosophy the concept of error is treated as an epistemological concept. The concept of error (khyāti-vāda) plays a significant role as a part of epistemology. Khyāti-vādas are mostly discussed through the illustrations derived from perceptual sources like mistaking a snake to be a rope, a shell to be silver etc. It is known from this that each of these theories of error centres its discussion over the nature and content of erroneous perception. In explaining the erroneous perception further the paper focused on the general aspects of the theory of errors namely anyathākhyāti, akhyātivāda, viparītakhyātivāda, anirvacanīyakhyātivāda, satkhyātivāda, atmākhyativāda and asatkhyātivāda. Further, the paper focuses on the nature of a judgement with reference to truth and error and how is that all judgments are by default erroneous. If this is the case how are we account for the distinction between a true and false judgment leads to khyāti-vādas discussed in classical Indian philosophy in general and the Buddhists in particular is the crux of this paper.

2022-03-25T00:00:00Z Biswas, Kuheli https://ir.vidyasagar.ac.in/jspui/handle/123456789/6699 2022-11-03T03:10:54Z 2022-03-25T00:00:00Z

Title: Buddhist Conception of Time (kāla): A Critical Study Authors: Biswas, Kuheli Abstract: In this article, I would like to present a critical examination of ‘time’ (kāla) as discussed in different Buddhist texts. The cyclical and recursive concept of ‘time’ (kāla) is the most important metaphysical question in philosophy. In western view, kāla exists apart from the concept of human mind. In Indian philosophy the concept of time (kāla) is the ultimate cause that governs the formation of and changes in all living things. It is also an all-pervading principle, which controls everything in it. Some thinkers believe that ‘time’ (kāla) is a permanent reality that controls the beginning and the end of the universe. In Vai÷eùika philosophy, ‘time’ (kāla) is the one, imperceptible and permanent substance and the cause of past, present and future. Upaniùad emphasizes on permanence with denial of change and causation. In Buddhist philosophy, time has been elaborately discussed in the Dharmasangani, the Milinda Panha and the Visuddhi Māgga in which the term (kāla) is impermanence regarding the concept of past, present and future with the aid of moment and event. According to early Buddhism, everything is impermanent (anitya), conditioned and dependent origination (pratītyasamutpāda) which is the causal law of the universe, as well as individual which leads the metaphysical view of time. Therefore, it has separate existence and there is mutual relation in present, past and future. Nevertheless, Mādhyamika philosophy denies the existence of time and proves the difficulties of admitting time in explaining contingence or relativity. Nāgārjuna denies not only svatotpattih, paratotpattiþ and ākasmikatāvāda of causal relation and reject change in the context of theories of identity and difference by the dialectic method. For him past, present and future have no own being and in this respect they are called ‘śūnya’(empty).

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