This blog is an experiment in using blogs in higher education. Most of the experiments done here are the first of their kind at least in India. I wish this trend catches on.... The Blog is dedicated to Anup Dhar and Lawrence Liang whose work has influenced many like me . . . .
Thursday, July 28, 2011
Writing (And Righting) Wrongs: Feminist Art Publications: Carrie Rickey
Making Space:image events in an extreme state: Johanna Drucker
Neethu Ann Jose (1124113)
Map of Johanna Drucker's essay "MAKING SPACE: IMAGE EVENTS IN AN EXTREME STATE"
Thesis Statement
In place of the act of making strange, or de-familiarization, so banalized as shock-effect tactics in the last century, Jaar's Lament shows the need for refamiliarization, an act of connection and association that takes full account of the gap between image and referent, between images and systems of belief.
Para 1:
Topic sentence: In THE LAMENT OF THE IMAGES, Alfredo Jaar confronts the stark inadequacy of photographs to register with any significant impact the image-saturated state of our current culture.
Key ideas: not simply quantity of images - but breakdown in our belief in the ability of photographic documentation to bear witness - ethical dilemma and collapse of faith - traumatic blindness - exploitative tactics of media production
Para 2:
Topic sentence: Does his crisis and subsequent recoil from this documentary work apply equally to images created within the aesthetic frame of the art?
Key ideas: aesthetic images –tasked with imagining rather than presenting - exempt from breakdown of belief?
Para 3:
Topic sentence: The belief system Jaar is questioning has deep roots in Enlightenment thought and the wellsprings of modernity.
Key ideas: aesthetic images can shock us into awareness of our stable condition- inadequacy of documentary images- can no longer show us what is – elegy for aesthetic work- imaginative images show us what might be or how we think about what is-documentary images should show version of reality-"what is"
Para 4:
Topic sentence: The demise marked by Jaar's project is the end to belief in the defamiliarizing effect that was a tenet of the historical avant- garde.
Key ideas: aesthetic images linked to making strange- real and symbolic are traumatically disjunctive- need for critical shift- refamiliarization- returns images and symbolic expression to a system of cultural and symbolic production with which they are codependent- act of recovery and connection-not innovation, novelty or shock exposure
Para 5:
Topic sentence: Jaar's poignant Lament is not a work of refamiliarization.
Key ideas: activism has become impotent- effects of image culture crushed avant-garde impulse
Para 6:
Topic sentence: Jaar's work tells us much about the larger scenes of fine art and visual culture.
Key ideas: visual communication as "a regime to be managed" vs. "business as usual"- galleries become venues for image commodities- artist's dilemma to establish brand identity- offered as works of opposition or resistance- "critique" the culture industry or "transgress" the symbolic discourses of power
Para 7:
Topic sentence: When Jaar collapses his "art" work into the general category of "images" the distinction between fine and culture industry visual production becomes difficult to maintain.
Key ideas: existential dilemma- can images matter in extreme state of current visual culture?- artist as agent of social change or magical politics- counter extreme is impossibility of efficacy in our supposedly completely virtual condition or simulacral disorder
Para 8:
Topic sentence: The current crisis of visual images is twofold- epistemological and cultural.
Key ideas: structural problem- media image is most often smokescreen- images don't show us what is- managed deception- capacity to imagine and capacity to bear witness are radically different facets of visual expression
Para 9:
Topic sentence: "Exactly repeatable images," as William Ivins famously called them, provide a consensual knowledge base.
Key ideas: visual images constitute system of belief- shared social experience- mass media are symptom not cause of extreme condition in which images circulate without accountability
Para 10:
Topic sentence: Modern fine art took its historical shape from two determining moments: the separation from mass media culture brought about in the Industrial Revolution, and the utopianism that sprang from nineteenth-century romanticism to shape the early twentieth-century avant-garde commitment to alterative discourse.
Key ideas: beliefs in art's autonomy and efficacy are not un-truths but masking ideologies
Para 11:
Topic sentence: These myths are not lies, but they are structures of belief whose basis may be obsolete.
Key ideas: autonomy, once foundation of aesthetic identity is now condition of consumption- extreme state- simulacral images and rhetoric serves to produce and sustain political administration whose terrifying power is effected through visual regimes
Para 12:
Topic sentence: Under these extreme conditions, the challenge isn't to expose an imagined "real" through its representation
Sub-topic sentence: We face a more difficult task: reconceptualizing images as events that expose the systems in which cultural forces and interests create networks of power and its simulacra.
Key ideas: power – illusions-corrupt and simulacral world- epistemological and cultural crises are intertwined
Para 13:
Topic sentence: Within received convention, we think of images as things (reified, static, material, self-evident, in- themselves).
Key ideas: de-familiarization proposed slap-in-the-face shock effect- refamiliarization asks images to show relations of complex systems to expose vectors and forces of interests, desires, and power- connected to lived experience of persons and peoples- image events emerge from systems of codependency
Para 14:
Topic sentence: Our sense that the world is broken and that we have the obligation to put it right descends through the modern era from certain tenets of romanticism.
Key ideas: refamiliarization isn't prescriptive, but richly descriptive-refamilialization as a critical approach not limited to study of contemporary works
Para 15:
Topic sentence: In her current study of images of Condoleeza Rice, Karen Finley is painting and redrawing media image photographs of the Secretary of State.
Key ideas: images not the way we know Rice- public image does not mask a knowable person- persona, representations and psychic identity bound together- assumption of de-familiarization was that the surface was false- but surface is true as well- she is imaged reality-a realized image- not surface image hiding the real- not a simulation without a reality effect
Para 16:
Topic sentence: Finley's project engages directly with the epistemological crisis of images in our culture.
Key ideas: attempt to ask how knowledge is produced, visually, across these images- what appears to be natural- exposes images as documents of relations within systems of power- visual regimes
Para 17:
Topic sentence: Rice is a paradigmatic expression of the Xtreme state, the familiar face of that smiling fascism inconspicuously announced in the disappearance of discourse.
Key ideas: habits of media have become parodic- support of imperialistic impulses - commentary passing as reasoned and reasonable narrative of unjustifiable actions- are images obsolete?
Para 18:
Topic sentence: Conceived in a human – a compromised – rather than an ideal frame, fine art registers conditions within a social scale.
Key ideas: refamiliarization is always flawed, unfinished, and partial as a process- propaganda images try to show a fixed reality- partial knowledge continually provokes reading and interpretation-rather than keep familiar things out of thought, he brings masked into a familiar scene- another kind of space to refamiliarize us with set of lived conditions
Para 19:
Topic sentence: The rhetorical force of fine art also derives from the affective impact of images and from the imaginative view that powerful works bring to awareness, not just from their conceptual strength.
Key ideas: imaginatively transformative properties of works of art distinguish them from commercial or industrial ones- "Xtreme" state capable of monumental folly- casts us daily into the shadow of possible apocalypse- purveyors of visual criticism came to believe that images circulate with no referent to the real- theory language feels bankrupt in the face of destruction-images produce their own testimonial perhaps more suspect than language
Para 20:
Topic sentence: In Longo's drawings for Sickness of Reason, the new sleep. Toxic and intoxicating, rises in archetypal mushroom cloud formations as if to glory in the climax of an atomic reaction.
Key ideas: sublime is always terrifying-sickness is not sleep- sleep is forgetting and rewarding but sickness lives with its condition, perverted and compromised
Para 21:
Topic sentence: The drawings are too perfect – indeed too perfectly historical.
Key ideas: culture has become consistent- propaganga has migrated into terror industry- language, image, media, and discourse would align with facist and totalitarian agendas to cover the tracks of repression so completely that the citizens became active in their own submission to authority that did not serve their interests
Para 22:
Topic sentence: Political theory and paranoid fictions notwithstanding, the imperative to artists remains much the same today as it was in the era in which Goya raised his graphic protest to the unimaginable cruelties of human beings: to resist the closure to which administrative reason is prone when it turns culture to its propagandist purposes.
Key ideas: reason in the service of administration is a weapon of terror- art in the service of bureaucratic culture becomes a commodity
Para 23:
Topic sentence: Adorno's arguments remain central to any project of critical epistemology, especially in the aesthetic realm.
Key ideas: the capacity of fine art to expose the systems and forces of cultural conditions and ideological production remains vital- fine art embodies capitalist mythology
Para 24:
Topic sentence: In another series of drawings of planets, Longo's rendering shows Saturn ringed with its belt of sparkling dust, catching the sun's rays on one bald face profiled against an interstellar darkness utterly unmitigated by the presence of even a single star.
Key ideas: the sheer force of aesthetic impact is vital, not trivial to, to engagements
Para 25:
Topic sentence: Making space suggests an active role for fine art events, as Alain Badiou calls them.
Key ideas: shifting from object to process- from thing to action- substitutes systems theory for critical theory and cultural studies
Para 26:
Topic sentence: Badiou says that a "passion for the real" dominated twentieth-century thought.
Key ideas: democratic materialism means there are bodies and languages; there are individuals and communities and nothing else- multiplicity- liberty- rights-considers what exists to be objects and cultures absorbed into their market dimension
Para 27:
Topic sentence: True enough, but the reductive phrase "market dimension" with its suggestion that a critique of consumption is the goal of critical thought is naïve.
Key ideas: fine art participates in mass culture- value is a codependent entity not an essence
Para 28:
Topic sentence: The work of Geoff Mcgann brings connections between fine art and image industries into focus with different effects than those of Finley or Jaar.
Key ideas: Geoff's work comes from experience in advertising industry- combined high-end production values of the industry with intriguingly near- incidental insights- point at which document and artifice meet
Para 29:
Topic sentence: The uncompromised consumable quality of the images gives them an effervescence that arouses the most repressed imagination.
Key ideas: kitsch consumerism
Para 30:
Topic sentence: But these images are all paired with photographs that document their making.
Key ideas: angel pictures are excuse for glimpses of models in the daily business of producing themselves- the goddess portraits provide a consumable product- pretending to be more when they are less than the situation from which they are extruded
Para 31:
Topic sentence: The angel pictures are the cast-off shins of the illusion machine.
Key ideas: show that documentary photos are not authentic through a simple opposition- pictures matter because of associations to situation and circumstance, the lived and embedded relations of production and product- pseudo-documentary images are deceptive
Para 32:
Topic sentence: By contrast to McGann's flirtations with commercial culture, photographer William Wylie's work is squarely within a fine arts tradition.
Key ideas: marble is treated with reverence- the material is inherently beautiful- but also because of association with great pieces of sculpture
Para 33:
Topic sentence: Wylie is not in any sense making the marble, the quarry, or the men whose color portraits accompany the black-and-white prints of the stones "strange".
Key ideas: images of potentiality- image events show art activity as a relation between various processes of labour, social and cultural relations, skills of varying kinds and degrees- circumstances are not a context or fixed system, but a set of conditions and processes.
Para 34:
Topic sentence: Aesthetic documents in their own right – large-scale, highly refined digital prints that reward repeated looking- Wylie's images are also document of what "art" is in the refamiliarized sense.
Key ideas: ideological meanings are integral to formal richness- multiplicity of meanings is inexhaustible and unstable- chain of associations
Para 35:
Topic sentence: The split between the black-and–white images of the marble blocks and the color portraits of the men introduces one kind of "space" for critical dialogue.
Key ideas: dynamic readings- pairings create their own splits and associations
Para 36:
Topic sentence: In an era where there is no order to return to, where nothing can be made stranger than the daily business of mediated imagery and experience with its fully exploitative tactics of shock and relation to the extreme state of a politics of aggression and violence, the task of a reader of ideological values is to see how we are situated within the networks that produce us as subjects.
Key ideas: aesthetic acts in modern autonomy function as things apart but the task now is to reconstruct sites and circumstances of production with the meanings the images provoke
Para 37:
Topic sentence: In conclusion, I want to mention the reflections of an art historian and critic on the condition of art and theory.
Key ideas: Xtreme state conjures an image of managed and administered culture that penetrates every aspect of society – terror industry is the public relations arm of the Xtreme state.
Para 38:
Topic sentence: No truth can be revealed under such a regime.
Key ideas: entities become events and images dissolve into circumstantial expressions- splits every notion of the real into unreconcilable set of contradictory conditions
Para 39:
Topic sentence: In that space of play, we can imagine - not "otherwise" but instead – into recognition, awareness of our place within ideological conditions.
Key ideas: The more a phenomenon appears to be natural, the more truly it is cultural
Para 40:
Topic sentence: Wylie's blocks, McGann's angels, and Finley's Condoleezza Rice images are striking examples of refamiliarization.
Key ideas: images reify illusion as well as perform it- not matter of simple concealment or deception but of ignorance
Para 41:
Topic sentence: We are far from the era of the early twentieth-century avant-garde.
Key ideas: refamiliarization- an act of connection and association that takes full account of the gap between image and referent, between images and systems of belief- can aesthetic works answer the crisis of epistemology and culture?
Monday, July 18, 2011
Friday, July 15, 2011
The Prophet by Khalil Gibran
Looks like the exact I emailed has created a lot of interest in many of you and has touched some of you. Amol asked for the details of the extract. The extract is from the book The Prophet (1923) by Gibran Khalil Gibran.
You can read the pdf version by clicking here.
To download the book, click here.
To read more about Gibran from Wikipedia, click here.
To find other works of Gibran click here
Google celebrated Khalil Gibran’s Birthday with special logotype - Click here to see it
Thursday, July 14, 2011
National Conference on Knowledge Dissemination through Journal Publications
Call for Papers and Presentations
Papers in the following areas are invited:
Peer review
E-publishing
Journal styles
Self-publication
Citation indexes
Creative commons
Citations and review
Open Journal System
Open access initiatives
Copyright issues in academic publishing
Interdisciplinary research and challenges of publication
Disciplinary differences in research writing and publication
Important Dates
Last date for submission of abstract : July 30, 2011
Communication from the Centre on selected papers : August 16, 2011
Last date for submission of full length paper : September 15, 2011
Last date for all registrations : September 25, 2011
Further details may be obtained from:
DOWNLOAD the Conference Pre-notice Clicking Here.
Monday, July 11, 2011
Friday, July 08, 2011
Thursday, July 07, 2011
Nagamandala and Translation
The students were asked to give their opinions on Translation or what they thought translators are:
The students called translators as conspirator, untruthful- Historians phrased them as infidels and traitors. They are doing a bad job by not being truthful and spoil the aesthetics of the work.
The problem of non translatability due to cultural difference
Translation is a selective transmission of culture
The question of Original vs. Copy:
Is the translated text different from original translation?
Is translation rewriting?
Nagamandala-
An Indian folk tale.
A rework of Indian mythologies
Which one is original English or Kannada?
Questions the sanctity of marriage.
Questions the legality of transgression.
What is translation-?
Oral to writing.
Writing to writing
Thought to writing
There are two approaches to a literary text:
I. Literary Textuality.
II. Locate it in social context.
Most often individuals become experts in social context. It is important to fundamentally know the text well. One needs to do close reading of the text. While the first approach hinges on Kant the second hinges on Marx by looking at text as a social production that no text can have autonomous existence. According to Kant anything that appeals to an individual without any motive is aesthetic pleasure without any ulterior motive.
How many stories are in Nagamandala?
Story tells the story; a song comes out of the old women’s house where story becomes a women and song the sari. In Kannada version story and song go together like the women and the sari.
The play does not happen at a visual level it’s based on narrative telling
Perhaps the man in the story was dreaming.
Rani, flames, story and Kurudava everybody has a story/ies.
Karnad gives emphasis on different layers of symbolism.
The test becomes aesthetic by infusing multiple layers of signification. The actions, staging, strategies are ways of authors crafting.
There are many symbolisms in Nagamandala.
E.g.: The door, the symbol of closed door.
She steps out of the house twice which leads to transgression.
Moving out of the door can be considered as a sexual transgression.
Karnad was heavily influenced by psychoanalysis.
Snake denotes sexuality.
Crossing a threshold- a woman going out of the house is considered as disobeying. It's going against the societal norms.These both transgressions give her liberation.
Karnad has depicts the stories like opening and closing a mathematical problem. Its evident in the play as the story comes up at some point and ends within the story. Similarly the man starts it and ends it.
In the text the story at some instance talks to Rani and asks her to behave.
A dues ex machina (a plot device whereby a seemingly inextricable problem is suddenly and abruptly solved with the contrived and unexpected intervention of some new event, character, ability, or object.)
A play is a better craft when a story leads to another. Without stories's intervention the play cannot progress.
Knowledge:
Awareness – birth of knowledge.
Transgression - loss of faith, defiance
Renaissance evolved due to disagreement with church and challenging the given beliefs.
Aristotle disagrees with Plato, hence science was originated.
Adam and Eve get knowledge by eating the apple.
Therefore sexuality is also a form of knowledge which is gained through experience of the union. Rani, the protagonist of the novel is no more a young innocent girl. She is a new Eve, a complete person.
Knowledge:
Epistemologyseeks to strive for concept not word and language. The concept should be that strong that the discipline boundary starts collapsing. “Knowledge is the considerable understanding where further theory develops”.
Higher education should give you concepts and skill.
We don’t have a concept of translation; hence anybody can question it and object it.
Similarly, who is a subaltern?
We use it without knowing the concept of subaltern.
What’s the difference between oppressed, exploitation and subaltern?
Women are oppressed in India. They work for commitment, family and due to the precondition of institution.
Exploitation is an economic category which refers improper reward to labour.
Anybody who cannot access the state is called subaltern. Both oppressed and exploited people can access the state but a subaltern can’t.
Answers to the questions asked in the beginning of the class regarding translations.
The question of origin is a historical and philosophical development of platonic thoughts. It’s a European problem of understanding context.
Feminists study the translation discourses mapping process of translation on to a female body. Words like infidelity and truthfulness are associated to it.
The whole debate of originality hinges on platonic problem.
Non translationabitlity - philosophy of language believes that it’s not a universal problem. E.g.: Math is explained in English and it’s understood by people all over the world.
English has evolved as a international language its ‘ globish’.
Who decides what is to be translated?
i. The industry- the global capital market decides what is in need.
ii. dominant sections of a community decide.
Sunday, July 03, 2011
ಒಂದಿಷ್ಟು ಚಿಂತನೆ ಬೇಕು ! - ಸುಂದರ್ ಸಾರುಕ್ಕೆ„
- ಒಂದಿಷ್ಟು ಚಿಂತನೆ ಬೇಕು !
- ಡಾ. ಸುಂದರ್ ಸಾರುಕ್ಕೆ„ | Jul 03, 2011
ನಾಡಿನ ಪ್ರಮುಖ ಚಿಂತಕರಾಗಿರುವ ಡಾ. ಸುಂದರ್ ಸಾರುಕ್ಕೆ„ ಅವರು ಜಗತ್ತಿನ ವಿವಿಧ ತಣ್ತೀಶಾಸ್ತ್ರೀಯ ಚಿಂತನೆಗಳನ್ನು ಪ್ರತೀ ರವಿವಾರದ ಸಂಚಿಕೆಯಲ್ಲಿ ನಮ್ಮೊಂದಿಗೆ ಹಂಚಿಕೊಳ್ಳಲಿದ್ದಾರೆ.
ತಣ್ತೀಶಾಸ್ತ್ರವೆಂಬುದು ಕೇವಲ ಬುದ್ಧಿಜೀವಿಗಳಿಗೆ ಮೀಸಲಾದ ಸಂಗತಿಯಾಗದೆ ಎಲ್ಲರಿಗೂ ಸರಳವಾಗಿ ಅರ್ಥವಾಗಬೇಕೆಂಬುದು ಅವರ ಧೋರಣೆ. ಜೊತೆಗೆ ಶಿಕ್ಷಣ ಕ್ಷೇತ್ರದಲ್ಲಿ ಅವಜ್ಞೆಗೊಳಗಾಗಿರುವ ಕಲೆ, ಮಾನವಿಕ ಶಾಸ್ತ್ರ, ಸಮಾಜ ವಿಜ್ಞಾನಗಳಂಥ ಜೀವನ ಕಲೆಯನ್ನು ಕಲಿಸುವ ವಿಭಾಗಗಳಿಗೆ ಮತ್ತೆ ಪ್ರಾಶಸ್ತ್ಯ ಸಿಗಬೇಕೆಂಬುದು ಅವರ ಆಶಯ.
ಸುಂದರ ಸಾರುಕ್ಕೆ„ ಮೂಲತಃ ಭೌತಶಾಸ್ತ್ರಜ್ಞರು. ಅಮೆರಿಕದ ಪೆರ್ಡೂÂ ವಿ. ವಿ. ಯಲ್ಲಿ ಪಿಎಚ್ಡಿ ಪಡೆದಿದ್ದಾರೆ. ಬೆಂಗಳೂರಿನ ನ್ಯಾಶನಲ್ ಇನ್ಸಿಟ್ಯೂಟ್ ಆಫ್ ಅಡ್ವಾನ್ಸ್ಡ್ ಸ್ಟಡೀಸ್ನಲ್ಲಿ ತಣ್ತೀಶಾಸ್ತ್ರ ವಿಭಾಗದ ಮುಖ್ಯಸ್ಥರಾಗಿದ್ದರು. ಪ್ರಸ್ತುತ, ಮಣಿಪಾಲ ವಿ. ವಿ.ಯಲ್ಲಿ "ಮಣಿಪಾಲ್ ಸೆಂಟರ್ ಫಾರ್ ಫಿಲಾಸಫಿ ಆಂಡ್ ಹ್ಯುಮ್ಯಾನಿಟೀಸ್' ವಿಭಾಗವನ್ನು ಆರಂಭಿಸಿ, ಅದರ ನಿರ್ದೇಶಕರಾಗಿದ್ದಾರೆ.
ಹ್ಯಾನಾ ಆರೆಂತ್ ಓರ್ವ ಪ್ರಮುಖ ರಾಜಕೀಯ ತತ್ತÌಶಾಸ್ತ್ರಜ್ಞೆ . ಅವರು ಮಹಾತತ್ತÌಶಾಸ್ತ್ರಜ್ಞರಾದ ಮಾರ್ಟಿನ್ ಹೇಡ್ಗರ್ ಹಾಗೂ ಕಾರ್ಲ್ ಜೇಸ್ಪರ್ ಇವರುಗಳ ವಿದ್ಯಾರ್ಥಿನಿ. ಓರ್ವ ಯಹೂದಿಯಾದ ಆಕೆ ಜರ್ಮನಿಯನ್ನು ತ್ಯಜಿಸಿ ಅಮೆರಿಕವನ್ನು ಸೇರಿಕೊಂಡರು. ಅಲ್ಲಿನ ಅನೇಕ ವಿಶ್ವವಿದ್ಯಾಲಯಗಳಲ್ಲಿ ತಣ್ತೀಶಾಸ್ತ್ರವನ್ನು ಬೋಧಿಸಿದರು. ಸರ್ವಾಧಿಕಾರ ವ್ಯವಸ್ಥೆಯ ಬಗ್ಗೆ , ಕ್ರಾಂತಿ-ಬಂಡಾಯಗಳ ಬಗ್ಗೆ, ಹಿಂಸೆಯ ಬಗ್ಗೆ , ಸಾಮಾನ್ಯವಾಗಿ ಮಾನವಿಕವೆನ್ನಬಹುದಾದ ಹತ್ತು ಹಲವು ಸಂಗತಿಗಳ ಬಗ್ಗೆ ಪ್ರಭಾವಕಾರಿಯಾದ ಗ್ರಂಥಗಳನ್ನು ಆಕೆ ರಚಿಸಿದ್ದಾರೆ.
ಅಡಾಲ್ಫ್ ಎಯ್cಮನ್ ಒಬ್ಬ ನಾಜಿ. ಸಾವಿರಾರು ಯಹೂದಿಗಳ ಮಾರಣ ಹೋಮಕ್ಕೆ ಕಾರಣನಾದ ವ್ಯಕ್ತಿ. ಹಿಟ್ಲರ್ನ ಆಳ್ವಿಕೆಯ ಪತನದ ಬಳಿಕ ಆತ ಜರ್ಮನಿಯಿಂದ ಹೊರಬಿದ್ದು ಅರ್ಜೆಂಟೀನಾಕ್ಕೆ ಪಲಾಯನ ಹೂಡಿ ಅಲ್ಲಿ ಅಜ್ಞಾತವಾಸದಲ್ಲಿದ್ದ. ಹಲವು ಪ್ರಯತ್ನಗಳ ಬಳಿಕ ಇಸ್ರೇಲಿ ಪೊಲೀಸರು ಆತನನ್ನು ಸೆರೆಹಿಡಿದು, ಯಹೂದಿಗಳ ವಿರುದ್ಧದ ಅಪಚಾರಕ್ಕಾಗಿ ವಿಚಾರಣೆಗೊಳಪಡಿಸಿದರು.
ಆರೆಂತ್ ಅವರು ಇಸ್ರೇಲ್ಗೆ ತೆರಳಿ ಈ ಪ್ರಕರಣದ ವಿಚಾರಣೆಯ ವಿವರಗಳನ್ನು ಪ್ರಭಾವೀ ಪತ್ರಿಕೆಯಾದ ನ್ಯೂಯಾರ್ಕರ್ಗೆ ಹಂತ ಹಂತವಾಗಿ ವರದಿ ಮಾಡುತ್ತ ಬಂದರು. ಬಳಿಕ ಈ ವರದಿಗಳನ್ನೆಲ್ಲ ಒಂದು ಪುಸ್ತಕ ರೂಪದಲ್ಲಿ ಪ್ರಕಟಿಸಿದರು. ಈ ಪುಸ್ತಕದ ಹೆಸರು - ಎಯ್cಮನ್ ಇನ್ ಜೆರೂಸಲೆಂ: ಎ ರಿಪೋರ್ಟ್ ಆನ್ ಬೆನಾಲಿಟಿ ಆಫ್ ಈವಿಲ್.
ಸ್ವತಃ ಯಹೂದಿಯಾಗಿದ್ದೂ ಆರೆಂತ್ ಅವರು ಎಯ್cಮನ್ ಬಗ್ಗೆ ಬರೆದ ಮಾತೊಂದು ಇತರ ಯಹೂದಿಗಳನ್ನು ಕೆರಳಿಸಿಬಿಟ್ಟಿತು. ಎಯ್cಮನ್ ಕುರಿತಂತೆ ಆಕೆಗೆ ಅನ್ನಿಸಿದ್ದೆಂದರೆ - ಆತ ಒಬ್ಬ "ಸಾಮಾನ್ಯ' ವ್ಯಕ್ತಿ. ಆತ ಮಾಡಿದ್ದು ವಿಪರೀತಾರ್ಥದಲ್ಲಿ ಕೆಡುಕೇ ಹೌದು. ಆ ಬಗ್ಗೆ ಎರಡು ಮಾತಿಲ್ಲ. ಆದರೆ ಎಯ್cಮನ್ ಒಬ್ಬ ರಾಕ್ಷಸನಲ್ಲ. ಇತರ ಅನೇಕರಂತೆ ಒಬ್ಬ ಸಾಮಾನ್ಯ ಮನುಷ್ಯ. ಆರೆಂತ್ ಅವರ ಈ ಅಭಿಮಧಿತ ಯಹೂದ್ಯ ಸಮುದಾಯವನ್ನು ಸಿಟ್ಟಿಗೆಬ್ಬಿಸಿತು. ಕಾರಣ, ಅವರ ಈ ಅಭಿಪ್ರಾಯ ಎಯ್cಮನ್ನ ಭೀಕರ ಅಪರಾಧವನ್ನು ಮನ್ನಿಸುವ ಸಾಧ್ಯತೆಗೆ ಹಾದಿಮಾಡಿಕೊಡುವಂಥದಾಗಿತ್ತು.
ಆದರೆ ಆರೆಂತ್ ಹೇಳಿದ್ದರಲ್ಲಿ ಗಂಭೀರ ಸತ್ಯವಿತ್ತು. ಕೆಡುಕಿನ ಮೂಲ ಕಂಡುಬರುವುದು, ಸಾಮಾನ್ಯತೆಯಲ್ಲೆ ಎಂಬುದಾಗಿತ್ತು ಅವರ ವಾದ. ದತ್ತ ಸನ್ನಿವೇಶವೊಂದರಲ್ಲಿ ದುಷ್ಟರಾಗಿ ಬಿಡುವ ಸಾಧ್ಯತೆ ನಮ್ಮೆಲ್ಲರಲ್ಲೂ ಇದೆ. ಇನ್ನೂ ಮುಖ್ಯವಾದ ಸಂಗತಿಯೆಂದರೆ ತನ್ನ ಕುಕೃತ್ಯದ ಬಗ್ಗೆ ಎಯ್cಮನ್ ಸ್ವಲ್ಪ ಯೋಚಿಸಿದ್ದಿದ್ದರೆ, ಬಹುಶಃ ಅದನ್ನು ಎಸಗುವ ಗೋಜಿಗೇ ಹೋಗುತ್ತಿರಲಿಲ್ಲ ವೇನೋ. ಏಯ್cಮನ್ನದು ಯೋಚಿಸದೆ ಮಾಡಿದ ಕಾರ್ಯ. ತಲೆ ಓಡಿಸದೆ ತೋರಿದ ವಿಧೇಯತೆ.
ಕೆಡುಕು ಎಸಗುವ ಸಾಮರ್ಥ್ಯ ನಮಗೆ ಬರುವುದು ಚಿಂತನರಹಿತ ಜೀವನ ವಿಧಾನದಿಂದ. ಆರೆಂತ್ ಅವರು ಸೂಚಿಸಬಯಸಿದ್ದು ಇದೇ ವಾಸ್ತವಾಂಶವನ್ನು. ಸಾಮಾನ್ಯರಾಗಿ ಇರುವುದೆಂದರೆ ಯೋಚನಾರಹಿತವಾಗಿ, ಚಿಂತನರಹಿತರಾಗಿ ಕಾರ್ಯವೆಸಗಲು ಮುಂದಾಗುವುದು. ಆರೆಂತ್ ಅವರ ಈ ಮಾತನ್ನು ಇತರ ಹಲವು ಮಂದಿ ತಣ್ತೀಶಾಸ್ತ್ರಜ್ಞರು ದೀರ್ಘಕಾಲದಿಂದ ಹೇಳುತ್ತಲೇ ಬಂದಿದ್ದಾರೆ. ಮಾನವೀಯವಾಗಿ ಇರುವುದೆಂದರೇನು? ಈ ಪ್ರಶ್ನೆಗೆ ಇರುವ ಒಂದು ಉತ್ತರವೆಂದರೆ, ಅರಿಸ್ಟಾಟಲ್ ಹೇಳಿದಂತೆ, "ಮನುಷ್ಯರು ವಿವೇಚನಾಶಕ್ತಿಯುಳ್ಳ ಪ್ರಾಣಿಗಳು' ಎಂಬುದೇ. ಮಾನವರಲ್ಲಿರುವ ವಿಶೇಷತೆಯೆಂದರೆ, ಚಿಂತಿಸುವ ಸಾಮರ್ಥ್ಯ ಹಾಗೂ ವಿವೇಕವನ್ನು ಬಳಸಿಕೊಳ್ಳುವ ಸಾಮರ್ಥ್ಯ. ವಿವೇಚನೆ ಅಥವಾ ವಿವೇಕಕ್ಕೆ ಹೀಗೆ ಒತ್ತು ನೀಡಿದ್ದರಿಂದಲೇ ಆಧುನಿಕ ನಾಗರಿಕತೆಯ ಉಗಮ ಸಾಧ್ಯವಾಯಿತು ಕನಿಷ್ಠ ಯುರೋಪಿನ ಮಟ್ಟಿಗಾದರೂ ಇದು ನಿಜ.
ಆದರೆ, ಚಿಂತನೆ ಎಂದರೆ ನಿಜವಾಗಿ ಏನು? ಚಿಂತಿಸುವುದು - ಎಂಬುದನ್ನು ನಾವು ಯಾವ ಅರ್ಥದಲ್ಲಿ ಬಳಸುತ್ತಿದ್ದೇವೆ? ಚಿಂತಿಸುವ ಗುಣ, ಕಲಿತು ಬರುವಂಥದ್ದೆ? ಅಥವಾ ಅದು ಅನಾಯಾಸವಾಗಿ ನಮ್ಮಲ್ಲಿ ಉದಿಸಿ ಬರುವಂಥದ್ದೆ? ಆಶ್ಚರ್ಯದ ಮಾತೆಂದರೆ ಇಂದಿನ ಸಮಾಜದ ಪಾಲಿಗೆ ಯೋಚಿಸುವ, ಚಿಂತಿಸುವ ಕೆಲಸ ಒಂದು ದೊಡ್ಡ ಸಮಸ್ಯೆಯೇ ಆಗಿಬಿಟ್ಟಿದೆ. ನಮ್ಮ ಸಮಾಜದ ಮಟ್ಟಿಗಂತೂ ಇದು ಸತ್ಯ.
ನಮ್ಮಲ್ಲೊಂದು ನಂಬಿಕೆಯಿದೆ - "ಅನಗತ್ಯವಾಗಿ ಯೋಚಿಸಕೂಡದು' ಎಂಬ ನಂಬಿಕೆ! "ಹೆಚ್ಚು ಯೋಚಿಸಿದರೆ ಕೆಲಸ ನಿಂತುಹೋಗುತ್ತದೆ; ನಮ್ಮ ದಿನನಿತ್ಯದ ಕೆಲಸ ಕಾರ್ಯಗಳ ಬಗ್ಗೆ ಯೋಚಿಸುತ್ತ ಕೂರಲು ಸಾಧ್ಯವಿಲ್ಲ. ಅದಕ್ಕೆಲ್ಲ ನಮಗೆ ಶಕ್ತಿಯೂ ಇಲ್ಲ, ಸಮಯವೂ ಇಲ್ಲ' ಎಂದು ಅನೇಕರು ಹೇಳುವುದುಂಟು. ಮಾರ್ಕ್ಸ್ನ ಪ್ರಖ್ಯಾತ ಹೇಳಿಕೆ ಇದು - "ನಮಗಿವತ್ತು ಅಗತ್ಯವಾಗಿರುವುದು ಸಮಾಜದಲ್ಲಿ ಬದಲಾವಣೆಯೇ ವಿನಾ ಫಿಲಾಸಫಿಯಲ್ಲ !' ಸಮಾಜದ ಸಮಸ್ಯೆಗಳ ಪರಿಹಾರಕ್ಕಾಗಿ ಕಾರ್ಯೋನ್ಮುಖರಾಗುವ ಬದಲಿಗೆ ಆ ಬಗ್ಗೆ ಚಿಂತನೆ ನಡೆಸುತ್ತ ಕೂರುವ ಮಂದಿಯ ಬಗ್ಗೆ ಆಂದೋಲನನಿರತ ವ್ಯಕ್ತಿಗಳಿಗೆ ಅಷ್ಟೊಂದು ಗೌರವ ಇಲ್ಲ.
ನಮ್ಮ ಸಮಾಜವಾದರೋ ಚಿಂತನರಾಹಿತ್ಯದ ಸಂಭ್ರಮಾಚರಣೆಯಲ್ಲಿ ಮುಳುಗಿದೆ! ಇದಕ್ಕೆ ಅತ್ಯುತ್ತಮ ಉದಾಹರಣೆಯೆಂದರೆ ನಮ್ಮ ಶಿಕ್ಷಣ ವ್ಯವಸ್ಥೆ. ಶಾಲೆಯಲ್ಲಿ ವಿದ್ಯಾರ್ಥಿಗಳು ಅಧ್ಯಾಪಕ ಹೇಳಿದ್ದನ್ನು ಆಲಿಸತಕ್ಕದ್ದು, ಪ್ರಶ್ನೆಗಳನ್ನು ಕೇಳತಕ್ಕದ್ದಲ್ಲ ಎಂಬಂಥ ವಾತಾವರಣವಿದೆ. ವಿದ್ಯಾರ್ಥಿಗಳಿಗೆ ತಲುಪಬೇಕಾದ ಜ್ಞಾನ ಹರಿದು ಬರುವುದು ಶಿಕ್ಷಕನಿಂದ ಇಲ್ಲವೇ, ಪುಸ್ತಕಗಳಿಂದ. ಇವೇ ಪ್ರಮಾಣಗಳು. ಈ ಪ್ರಮಾಣಗಳನ್ನು ಪ್ರಶ್ನಿಸಿದ ವಿದ್ಯಾರ್ಥಿಗಳಿಗೆ ಅಪಾಯ ಕಟ್ಟಿಟ್ಟದ್ದು! ವಾಸ್ತವವೆಂದರೆ, ಕಳೆದ ಅನೇಕ ವರ್ಷಗಳಿಂದ ನಮ್ಮ ವಿದ್ಯಾರ್ಥಿಗಳು ಪುಸ್ತಕಗಳಿಂದ ಕೂಡ ಕಲಿಯುತ್ತಿಲ್ಲ ; ಅವರು ಓದುತ್ತಿರುವುದು ಪಠ್ಯಗಳನ್ನಲ್ಲ , ಕೈಪಿಡಿ (ಗೈಡ್)ಗಳನ್ನು. ನಿಜ ಹೇಳಬೇಕೆಂದರೆ ಈ ಗೈಡುಗಳು ಚಿಂತನಶೀಲತೆಯ ನಂಬರ್ವನ್ ಶತ್ರು! ಇನ್ನು , ಕಾಲೇಜುಗಳಲ್ಲಿನ ಪರಿಸ್ಥಿತಿ ಇನ್ನೂ ಹದಗೆಟ್ಟಿದೆ. ಅಲ್ಲಿ ನಡೆಯುವ ಪರೀಕ್ಷೆಗಳು ಕೂಡ ಇಂಥ ಯೋಚನೆ ಮಾಡದೆ ಕಲಿಯುವ ಕವಾಯತಿನ ಮೇಲೆ ಅವಲಂಬಿತವಾಗಿವೆ.
ಇನ್ನು ಮನೆಗಳಲ್ಲಿ ಕಂಡುಬರುವ ಪರಿಸ್ಥಿತಿಯೂ ಇದಕ್ಕಿಂತ ಭಿನ್ನವಾಗಿಲ್ಲ. ತಾನೇನು ಓದಬೇಕೆಂಬುದನ್ನು ಯೋಚಿಸುವವರು ತಮ್ಮ ಅಪ್ಪ ಅಮ್ಮ ಎಂದು ಮಕ್ಕಳು ಹೇಳುವುದನ್ನು ಕೇಳಿದಾಗಲೆಲ್ಲ ನನಗೆ ಎಲ್ಲಿಲ್ಲದ ಅಚ್ಚರಿಯಾಗುತ್ತದೆ.
ಯಾವುದಕ್ಕೂ ಸಮಯವಿಲ್ಲ ಎಂಬಂಥ ಕಾಲದಲ್ಲಿ ನಾವಿಂದು ಬದುಕುತ್ತಿದ್ದೇವೆ. ನಾವು ಕಾಲವನ್ನು ನಾಶಪಡಿಸಿದ್ದೇವೆ; ಅದರ ಸ್ಥಾನದಲ್ಲಿ ಬಯಕೆಯನ್ನು ಸ್ಥಾಪಿಸಿದ್ದೇವೆ. ಆಯ್ಕೆಗಳಲ್ಲಷ್ಟೇ ತೃಪ್ತಿಪಟ್ಟುಕೊಂಡಿದ್ದೇವೆ. ನಮ್ಮೆದುರು ಆಯ್ಕೆಗಳಿವೆ ಎಂದರಾಯಿತು, ನಾವು ಯೋಚಿಸುತ್ತೇವೆಯೆ ಇಲ್ಲವೇ ಎಂಬ ಬಗ್ಗೆ ತಲೆಕೆಡಿಸಿಕೊಳ್ಳಲು ಹೋಗುವುದಿಲ್ಲ. ಆಯ್ಕೆಯ ಕೊಡುಗೆ ಧಾರಾಳ; ಯೋಚನೆಗೆ ಅವಕಾಶ ಇಲ್ಲ - ಎಂಬಂಥ ಸನ್ನಿವೇಶಕ್ಕೆ ಉತ್ತಮ ಉದಾಹರಣೆ ಮಾಲ್ಗಳು! ಆದರೆ, ಮೂಲಭೂತ ಪ್ರಶ್ನೆ ಇದು: ಶಿಕ್ಷಣ ಕ್ಷೇತ್ರದಲ್ಲಿನ ಆಯ್ಕೆಯೆ ಇರಲಿ, ಜೀವನ ನಿರ್ವಹಣ ಮಾರ್ಗ ಕುರಿತ ಆಯ್ಕೆಯೆ ಇರಲಿ - ನಾವು ಮಾಡುವ ಆಯ್ಕೆಯ ಬಗ್ಗೆ ಎಂದಾದರೂ ಯೋಚಿಸುತ್ತೇವೆಯೇ?
ನಾವು ನಿಜವಾಗಿಯೂ ಆಯ್ಕೆಮಾಡಿಕೊಳ್ಳುವುದು ಯಾವುದನ್ನು? ನಮ್ಮ ಜಾತಿ, ಧರ್ಮ, ಹೆಸರುಗಳು, ಊಟ-ತಿಂಡಿ ಕುರಿತ ಇಷ್ಟಾನಿಷ್ಟಗಳು ಕೂಡ ಯಾರೋ ಈಗಾಗಲೇ ಒದಗಿಸಿರುವಂಥವೇ ಆಗಿವೆ. ನಮ್ಮ ಬಟ್ಟೆಬರೆಯ "ಆಯ್ಕೆ'ಗಾಗಿ ಸಾಕಷ್ಟು ಸಮಯ ವ್ಯಯಿಸುತ್ತೇವೆಂಬುದು ನಿಜವಾದರೂ ಅದರ ಹಿಂದೆ ಜಾಹೀರಾತುಗಳ ಪ್ರೇರಣೆಯಿರುತ್ತದೆ. ಶಾರುಖ್ ಖಾನ್ ಅಥವಾ ಅಂಥ ಇನ್ಯಾರೋ ಚಿತ್ರತಾರೆಯರ ಡ್ರೆಸ್ಗಳ ಮಾದರಿಗಳನ್ನು ನೋಡಿ ನಾವೂ ಅಂಥವನ್ನೇ ಖರೀದಿಸುತ್ತೇವೆ. ಜೇಮ್ಸ್ ಬಾಂಡ್ ಬಳಸಿದ ಸೂಟುಗಳು ಇವು - ಎನ್ನುತ್ತ ಅವುಗಳನ್ನು ಮಾರುತ್ತೇವೆ (ಅಗತ್ಯವಾಗಿ ಗಮನಿಸಿ - ಜೇಮ್ಸ್ ಬಾಂಡ್ ಅಸ್ತಿತ್ವದಲ್ಲೇ ಇಲ್ಲ; ಅವನೊಬ್ಬ ಸಂಪೂರ್ಣ ಕಾಲ್ಪನಿಕ ವ್ಯಕ್ತಿ!)
ಹೀಗೆ, ನಮ್ಮ ಜೀವನದಲ್ಲಿ ನಿಜವಾಗಿಯೂ, ನಿಜವಾದ ಆಯ್ಕೆ ಎಂಬುದೊಂದಿಲ್ಲ. ನಮ್ಮ ಸುತ್ತಲ ಸಮಾಜದ ವಿವಿಧ ವರ್ಗಗಳ ಕೈಯಲ್ಲಿ ಆಡುತ್ತಿರುವ ಗೊಂಬೆಗಳ ಹಾಗಾಗಿದ್ದೇವೆ ನಾವು. ಮಾಲ್ಗಳ ಜಗತ್ತು ಹಾಗೂ ಗ್ರಾಹಕೀಕರಣದ ಪ್ರಕ್ರಿಯೆ ನಮಗಾಗಿ ಹೊಸ ಜಗತ್ತೂಂದನ್ನು ಸೃಷ್ಟಿಸಿಕೊಡುತ್ತಿದೆ. ನಾವೋ, ಜಗತ್ತು ಹೇರಳ ಆಯ್ಕೆಗಳಿಂದ ತುಂಬಿದೆ ಎಂದುಕೊಂಡಿದ್ದೇವೆ.
ಇಂಥ ಜಗತ್ತಿನಲ್ಲಿ ಚಿಂತನೆಗೆ, ಯೋಚನೆಗೆ ಅವಕಾಶವೇ ಇಲ್ಲ.
ಯೋಚಿಸುವುದು ಒಳ್ಳೆಯದಲ್ಲ ಎಂಬುದು ನಮ್ಮ ಸಮಾಜದ ಯೋಚನೆ. ನಾವು ನಮ್ಮ ಮಕ್ಕಳಿಗೆ ಯೋಚನೆ ಮಾಡುವುದನ್ನು , ಚಿಂತಿಸುವುದನ್ನು ಕಲಿಸುತ್ತಿಲ್ಲ. ಎಳೆವಯಸ್ಸಿನ ನಮ್ಮ ಮಕ್ಕಳು ಎಲ್ಲಿ ಸ್ವಂತ ಚಿಂತನೆಗಳನ್ನು ಬೆಳೆಸಿಕೊಳ್ಳುತ್ತಾರೋ ಎಂದು ನಾವು ಹೆದರುತ್ತಿದ್ದೇವೆ! ಪ್ರತಿಯೊಬ್ಬನೂ ಒಂದೇ ರೀತಿ ವರ್ತಿಸಬೇಕು, ಒಂದೇ ರೀತಿ ಬಟ್ಟೆ ಧರಿಸಬೇಕು, ಒಂದೇ ರೀತಿ ಕೆಲಸ ಮಾಡಬೇಕು ಎಂಬುದು ನಮ್ಮ ಬಯಕೆ. ಇತ್ತೀಚೆಗಷ್ಟೇ ಒಂದು ಜಾಹೀರಾತನ್ನು ನೋಡಿದೆ. "ಯೋಚನೆ ಬೇಡಾ ಈಗ, ಕಾಲ್ ಮಾಡಿ ಬೇಗಾ!' - ಎಂದು ಕರೆ ನೀಡುತ್ತಿದೆ ಈ ಜಾಹೀರಾತು. ಹೌದು, ಕೆಲಸ ಮಾಡಲು ಹೊರಟಾಗ ಯೋಚನೆ ಮಾಡಬೇಕಾದ ಅಗತ್ಯವೇನಿದೆ?
ಮುಕ್ತವಾಗಿ ಯೋಚಿಸುವುದರ ಬಗ್ಗೆ ನಮಗೆ ಯಾಕೆ ಇಷ್ಟೊಂದು ಹೆದರಿಕೆ? ಯೋಚಿಸಿದರೆ ನಮ್ಮ ನಂಬಿಕೆಗಳು ಹಾಗೂ ಬಯಕೆಗಳು ನುಚ್ಚುನೂರಾಗಬಹುದೆಂದೆ? ಚಿಂತನೆಯ ಮೂಲಕವಷ್ಟೇ ನಮ್ಮ ನಿಜವಾದ ಬಯಕೆಗಳೇನು, ನಂಬಿಕೆಗಳೇನು ಎಂಬುದನ್ನು ಅರಿತುಕೊಳ್ಳಬಹುದೆ? ಆರೆಂತ್ ಅವರು ವಾದಿಸುವಂತೆ, ಯೋಚನೆಯನ್ನೆ ಕೈಬಿಟ್ಟ ಸಮಾಜ ವಿವಿಧ ರೀತಿಯ ಪಾತಕಗಳ ಸೃಷ್ಟಿಗೆ ಕಾರಣವಾದೀತೆಂಬ ಕಾಳಜಿ ನಮಗೆ ಬೇಡವೆ?
ಇಂಥ ಪ್ರಶ್ನೆಗಳಿಗೆ ಉತ್ತರ ಬೇಕಿದ್ದರೆ, ಎಲ್ಲಕ್ಕಿಂತ ಮೊದಲಿಗೆ ನಾವು ಯೋಚನೆಯ ಬಗ್ಗೆ ಆಲೋಚಿಸಬೇಕು. ಆಲೋಚನೆ ಎಂದರೇನು? ಅದು ಯಾವ ತೆರನ ಪ್ರಕ್ರಿಯೆ? ವಿಮಶಾìತ್ಮಕ ಹಾಗೂ ಸೃಜನಾತ್ಮಕ ಆಲೋಚನೆಗಳು ಒಬ್ಬ ವ್ಯಕ್ತಿಯ ಅಥವಾ ಒಂದು ಸಮಾಜದ ಆರೋಗ್ಯಕ್ಕೆ ಅತ್ಯಗತ್ಯ ಎಂದು ಜಗತ್ತಿನ ಕೆಲ ಪ್ರಭಾವಶೀಲ ಚಿಂತಕರು ಯಾಕೆ ವಾದಿಸುತ್ತಿದ್ದಾರೆ?
ಮೊದಲಿಗೆ ಚಿಂತನೆಯ ಸ್ವರೂಪ, ಲಕ್ಷಣ ಕುರಿತಂತೆ ನನ್ನ ಆಲೋಚನೆಗಳನ್ನು ಸಾದರಪಡಿಸುವುದು ಈ ಅಂಕಣದ ಉದ್ದೇಶ. ಈ ಅಂಕಣ ತಣ್ತೀಶಾಸ್ತ್ರ , ವಿಜ್ಞಾನ, ಸಮಾಜವಿಜ್ಞಾನ, ಸಾಹಿತ್ಯ ಹಾಗೂ ಕಲೆ ಇವುಗಳನ್ನೆಲ್ಲ ಚರ್ಚೆಗೆ ಆಹ್ವಾನಿಸುವ ವೇದಿಕೆಯಾಗಬೇಕೆಂಬುದು ನನ್ನ ಆಶಯ. ಓದುಗರೂ ಈ ಚರ್ಚೆಯಲ್ಲಿ ಸೇರಿಕೊಳ್ಳುವಂತಾಗಬೇಕು ಎಂಬುಧಿದು ನನ್ನ ಆಧಿಸೆ. ಯಾಕೆಂದರೆ ಆಲೋಚನೆ/ಚಿಂತನೆ ಆರಂಭಗೊಳ್ಳುವುದು ಸಂವಾದದಿಂದ. ಅದು ಮೊದಲು ಶುರುವಾಗುವುದು ನಾವು ನಮ್ಮೊಂದಿಗೆ ಸಂವಾದ ನಡೆಸಿದಾಗ. ಆಲೋಚನೆಯೆಂಬುದು ಎಲ್ಲಕ್ಕಿಂತ ಮೊದಲಿಗೆ ಸ್ವ-ಸಂವಾದವೇ ಆಗಿದೆ. ಇದನ್ನೇ ಮುಂದಿನ ಅಂಕಣದಲ್ಲಿ ಚರ್ಚಿಸಲಿದ್ದೇನೆ.
Saturday, July 02, 2011
Western Aesthetics - Semiotics
Semiotics is divided into three branches: semantics (the study of the relationship between the signifier and the signified), syntactics (the study of the relationship between the signs, themselves) and pragmatics (the study of the relation between signs and the effects they have on the people who use them).
Charles Sanders Pierce (1839-1914) was an American logician who believed in removing the theory from practice and re-applying this theory to practice to form "intelligent practice". According to Pierce, symbols can be of three types:
(1) Icons - A representation is said to be an icon if there is verisimilitude between the representation and the object, itself. For example, a photograph.
(2) Index - An index refers to a sign that is of one type, yet symbolizes something else. For example, if one were to see smoke, it is automatically understood that there is a fire.
(3) Symbols - Symbols are arbitrarily decided signs that signify particular objects when arranged in a certain manner. All spoken or written words are symbolic in nature.
Visual signs are either indexical or iconic.
Pierce classified signs into three broad categories, on the basis of the sign itself (sign vehicle), the way the sign stands for its denoted subject (object), and the way the sign stands for its subject according to the interpretant (interpretor). Each of these three categories has a three-way division:
1. Sign vehicle: Qualisigns (a quality or possibility), sinsigns (an actual thing, fact, etc.), legisigns (a law, or a rule).
2. Object: icons, indices, symbols (these three have already been dealt with)
3. Interpretant: Rhemes (the symbol stands for its object in terms of quality), dicisigns (the symbol stands for its object in terms of fact) and arguments (the symbol stands for its object in terms of rule or law).
Ferdinand de Saussure (1857-1913) is believed to be the father of modern linguistics. He gave the ideas of the "signifier" and the "signified". Signifier generally refers to the symbols used to describe a particular object. On the other hand, signified refers to the object that is described by the symbols. Take, for example, the word "cat', which is used to describe a furry, four-legged animal. The word in itself - created by putting together the letters 'c', 'a' and 't' (symbols) - is the signifier, while the animal is the signified (the object). What particular combination of letters are used to signify an object is decided by society, and this relationship between the signifier and the signified can change over time, as and when society dictates.
Umberto Eco (1932 - present), in his novel, "The Name of the Rose", helped spread awareness on semiotics. He criticized Pierce's concept of "iconic signs" and, instead, proposed four modes of sign production (recognition, ostension, replica and invention).
Thursday, June 30, 2011
Wednesday, June 29, 2011
Monday, June 27, 2011
Sunday, June 26, 2011
Types of academic writing (Masters in Psychological Counseling 2011-13)
(with respect to the Academic Writing course assignment)
Friday, June 24, 2011
Western Aesthetics - Pre-modern, Modern and Post-modern Eras.
The Pre-modern Era:
The Pre-modern Era generally refers to the period prior to industrial revolution, when production and distribution were on a small scale, and more importance was given to religion and spirituality than to materialism. As sacred as religion, was tradition, which was strictly enforced on the common people. Society had a rigid hierarchical structure and, essentially, was divided into three estates: The Clergy, the Nobles and the Common People.At one point, Feudalism was believed to be the law of the land, which basically gave the nobility and the clergy power over the serfs (the peasants). The feudal system was constructed mainly for the sake of security - the delegation of power to the nobles helped the kings ensure that control was maintained over their far-reaching kingdoms. Food production was entirely organic and the food for the lord and his serfs was produced in the fields of the manor farm. Feudalism worked well for hundreds of years. However, during the medieval era of the middle ages, there was a decline in feudalism due to the crusades, the Plague in Europe, the revolt of the peasants, the centralization of the government and the movement from a land-based economy to a money based economy. The final blow to European feudalism came with King Henry VIII (king of England from 1509-1547) breaking away from the Church in his quest to find a consort who would bear him a male heir.
The Modern Era:
With the decline of feudalism, and the determination of people to better their social and economic situation came the Modern Era. Portions of the Modern World revalued the importance of religion and the power of the monarchy. There were advancements made in almost all fields of human life, including politics, economics, communication, transport and technology. Science and technology began to play an important role. There was mass literacy, leading to the rise of mass media. Industrialization, individualism and urbanization also played a major role in the transformation of society.
The Post-modern Era:
The post-modern era is believed to refer to the period after the Second World War. This period is characterised by Europe's loss of faith in the popular understanding of science. With the war, people began to feel a serious breach of their fundamental right to voluntarily not participate in the war, and this led to a distrust of the State. The post-modern era is, essentially, the coming together of the pre-modern and the modern era to produce ideas that celebrate plurality and diversity.
Thursday, June 23, 2011
Western Aesthetics - The History of Art
Art, as we know it, began with the birth of oil painting. Prior to this, all paintings were in the form of frescoes, which generally do not last for long periods of time, as a result of which, most of them are lost today - the only ones remaining are those that have been periodically renovated (For example, the frescoes on the walls and ceiling of the Sistine Chapel in Rome). Oil paintings go all the way back to 650 CE. Oil paintings originally started out as having three panels - a fairly broad central panel, flanked by narrower panels. The central panel generally depicted a religious scene, with a painting of the patron on either one of the side panels.
With the emergence of guilds, Nationalism, Industrialization and Capitalism, there was a shift in art as well. Art was no longer centred around religion and money began to play a more important role than it did earlier. In short, art no longer had a ritualistic or communal function. Canvases shrunk from three panels to a single panel and the main focus of the painting was either the patron or the artist, himself. Almost at the same time as this change in the economics of society came the renaissance, which caused a lot more attention to be paid to art.
From the fourteenth century to the seventeenth century, art aimed at verisimilitude (the quality of realism), which was eventually achieved by Rembrandt, who studied the play of light on objects and worked towards capturing the object and the shadows, exactly as they fell, on canvas.
From the seventeenth century CE, art began to move into the Abstract Phase. By the nineteenth century, artists, such as Monet and Manet, had contributed largely towards abstract art. Edvard Munch made the transition from Abstract Art to expressionist art with several of his paintings, the most famous, probably, being The Scream.
Not too long after, with an understanding of the fact that reality has a number of dimensions to it, came Pablo Picasso and Cubism. What cubism seeks to do is bring out the emotional and psychological side of a person as opposed to merely the outer form of the subject.
By 1939, objects began to disappear from new paintings and colour played a more prominent role. This was due to the belief that colour, itself, can create emotions in the viewer and there is, therefore, no need of a subject as such.
During the time of the Second World War, the various forms of art disappeared. However, after the war, painting picked up once more, with all the styles merging, to form today's version of Art.
Western Aesthetics - Immanuel Kant (1724-1804)
Kant was a German philosopher from Konigsberg (today known as Kaliningrad of Russia). He was educated at the University of Konigsberg, where he studied philosophy under Martin Knutzen, a rationalist, who introduced him to the ideas of Newton. Kant's magnum opus, the Critique of Pure Reason , first published in 1781, was a critique on the theories put forth by Newton. Kant understood that human beings were, basically, made up of Hydrogen and Nitrogen, as were all other things on Earth. He sought to find an explanation regarding the possibility of a Hydrogen-Nitrogen Being studying other objects made of different densities of the same substance.He eventually came to terms with the idea by explaining that it was indeed possible to do so, however, only through momentary glances.
In 1788, Kant wrote Critique of Practical Reason, which was a critique on the theories formulated by Bentham, Mill and Berkley, all of whom were British empiricists. Kant emphasised the fact that the social world is known through human experiences. This critique has had notable influence over subsequent practices in the fields of ethics and moral philosophy.
In 1790, Kant wrote his third Critique, titled,Critique of Judgement. The first half of this Critique deals with the idea of Aesthetics and the four "reflective judgements" (the agreeable, the beautiful, the sublime and the good). It is this that has led to today's idea of aesthetics. The second half of the Critique of Judgement discusses teleological judgement, which is the way of judging things according to its end.
Saturday, June 18, 2011
Friday, June 17, 2011
Wednesday, June 15, 2011
Locating Internets: Histories of the Internet(s) in India — Research Training and Curriculum Workshop: Call for Participation
Knowledge Clusters for the Workshop
- Bridging the Gap: This workshop seeks to break away from the utopian public discourse of the Internets as a-historical and completely dis-attached from existing technology ecologies in the country. This knowledge cluster intends to produce frameworks that help us contextualize the contemporary internet policy, discourse and practice within larger geo-political and socio-historical flows and continuities in Modern India. The first cluster chartsdifferent pre-histories of the Internets, mapping the continuities and ruptures through philosophy of techno-science, archiving practices, and electronifcation of governments,to develop new technology-society perspectives.
- Paradigms of Practice: One of the biggest concerns about Internet studies in India and other similar developed contexts is the object oriented approach that looks largely at specific usages, access, infrastructure, etc. However, it is necessary to understand that the Internet is not merely a tool or a gadget. The growth of Internets produces systemic changes at the level of process and thought. The technologies often get appropriated for governance both by the state and the civil society, producing new processes and dissonances which need to be charted. The second cluster looks at certain contemporary processes that the digital and Internet technologies change drastically in order to recalibrate the relationship between the state, the market and the citizen.
- Feet on the Ground: The third cluster looks at contemporary practices of the Internet to understand the recent histories of movements, activism and cultural practices online. It offers an innovative way of understanding the physical objects and bodies that undergo dramatic transitions as digital technologies become pervasive, persuasive and ubiquitous. It draws upon historical discourse, every day practices and cultural performances to form new ways of formulating and articulating the shapes and forms of social and cultural structures.
Workshop Outcomes
Participation Guidelines
- Name:
- Institutional affiliation and title:
- Address:
- Email address:
- Phone number:
- A brief resume of work experience (max. 350 words)
- Statement of interest (max. 350 words)
- Key concerns you want to address in the Internet and Society field (max. 350 words)
- Identification with one Knowledge-cluster of the workshop and a proposal for integrating it in your research/teaching practice (max. 500 words)
- Current interface with technologies in your pedagogic practices (max. 350 words)
- Additional information or relevant hyperlinks you might want to add (Max. 10 lines)
- Submissions will be accepted only from participants in India, as attachments in .doc, .docx or .odt formats at locatingInternets AT cis-india.
org - Submissions made beyond 15th July 2011 may not be considered for participation.
- Submissions will be scrutinized by the organisers and selected participants will be informed by the 20th July 2011, about their participation.
- Selected participants will be required to make their own travel arrangements to the workshop. A 2nd A.C. return fare will be reimbursed to the participants. Shared accommodation and selected meals will be provided at the workshop.
- A limited number of air-fare reimbursements will be available to participants in extraordinary circumstances.
Prasad Krishna
Publication Manager
Centre for Internet and Society
prasad AT cis-india.org
Domlur Second Stage
Domlur
Bangalore, 560071
Postcolonial Literatures - Expectations from III JPE
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What the JPites want to learn can be broadly categorized under 3 perspectives of looking and understanding the post colonization text:
1) Political
- Understand the political movements and situations that existed before, during and after colonization.
- Understand the politics of both – the colonizers and the colony at a large.
- Get an in depth knowledge on how the political movements were carried on by the colonized to achieve ‘freedom’.
- How the colonizers used different techniques of politics for smoother rule over their colony.
- How political boundaries were formed and changed.
- The current political situation persisting in the countries, both of the colonizers and the colonized.
2) Historical
- Go back in time and understand every detail that made up the entire process of colonization.
- Learn not only about post-colonization, but also pre colonization and colonization for a better understanding.
- How history has influences the meaning and understanding of post colonization.
- State of affairs today that has been influenced by history.
3) Emotionally
- To understand the psyche of the colonizers.
- To understand the psyche of the colonized.
- Learn about slavery, slave trade and the emotions that were followed.
- To understand how the post colonial writers wrote and with what emotions.
How we want to lean Post-colonialism
- Self-research and reading
- Documentaries and movies
- Discussions
- PPTs
- Your regular teaching methodologies