We are happy to announce the release of the twenty-second Volume (March,
2026) of the Philosophical Papers: Journal of the Department of Philosophy,
University of North Bengal. This UGC-CARE listed (up to February, 2025) and peer-
reviewed journal is an important part of the academic community and continues the
tradition of scholarly work at the University of North Bengal.
(https://www.ugc.gov.in/pdfnews/9678711_PUBLIC-NOTICE-CARE.pdf). Each
volume shows the hard work of past Editors and the cooperation of the Editorial
Board members, who have worked hard to keep the journal’s high standards. Even
with challenges like funding issues due to budget cuts and changes in policies, the
journal has continued to thrive. This shows the dedication of everyone involved. The
journal not only publishes research from our Department’s faculty but also invites
contributions from academics at Universities and Colleges across the country. This
approach adds to the journal’s importance and the variety of ideas presented. The
current volume maintains the high standards set by previous ones, continuing the
tradition of excellence and thorough research that defines this publication. It aims to
inspire discussion and contribute to the lively field of philosophy.
Indian Knowledge Systems refers to the valuable contributions made by
Indian scholars throughout history. Key areas of contribution in this arena include
mathematics, where innovations such as the decimal system and the concept of zero
originated. In medicine, the holistic practices of Āyurveda exemplify India’s rich
traditions. Yogadarśana, which promotes physical and mental well-being, originated
in India and is widely embraced worldwide. Ancient Indian Astronomy made
significant advancements in celestial observations and planetary calculations.
Moreover, Darśana, represented by traditions such as Vedānta, Buddhism, and
Jainism, explores profound questions about ethics and metaphysics. Together, these
contributions highlight the richness of Darśana and its lasting impact on the global
stage. Laxmikanta Padhi in The Contribution of Bhāratiya Darśana to Indian
Knowledge Systems, argues that Darśana is key to shaping Indian thoughts in many
areas as an interconnected system. He explains that Darśana, which is used later than
other terms, should be understood through concepts such as Ānvikṣikī-Vidyā and
Buḍḍhi-Vidyā, emphasising its practical approach and distinguishing it from Western
Philosophy.
Xenophanes of Colophon was a significant figure in Greek Philosophy,
particularly concerning knowledge and belief. He introduced ‘naturalistic fallibilism’,
emphasizing that while humans cannot achieve absolute certainty, especially
regarding the divine or universe, there is still potential to enhance our understanding.
By encouraging inquiry, questioning, and observation of the natural world, he
promoted a more scientific and evidence-based approach, influencing future
developments in philosophy and science. N. Ramthing in Epistemic Notions of
Xenophanes: A Philosophical Inquiry, aims to establish the lasting impact of
Xenophanes on epistemology. Like many pre-Socratic philosophers, he receives little
attention in academic discussions. However, he played a crucial role in moving from
mythology to a rational approach in philosophy. Ramthing seeks to present
Xenophanes’ original ideas about human knowledge, which are both thought-
provoking and innovative.
Richard Rorty’s book, Linguistic Turn: Essays on Philosophical Method,
includes a collection of essays about how language influences our understanding of
philosophy. He discusses the “linguistic turn,” a movement that emphasizes the
importance of language in shaping thoughts and meanings. In his essays, Rorty
critiques traditional philosophical methods and supports a practical approach that
values how we use language in everyday life rather than abstract theories. He
encourages readers to reconsider how language impacts our philosophical methods
and to take a more flexible approach to addressing philosophical problems.
Debosmita Chakraborty shows how philosophical methods have changed in today’s
context. In her paper, From Epistemology to Conversation: Rorty and the
Transformation of Philosophical Method, she examines Rorty’s views on the
linguistic turn in philosophy and argues for the use of multiple methods in philosophy
rather than just one.
Rudolf Carnap’s debate about internal and external questions explains the
difference between the two types of questions. Internal questions are those asked
within a language framework, like “Are there numbers?” These questions are
meaningful and can be answered through Science or Logic. In contrast, external
questions are about the framework itself, such as “Do numbers exist in reality?”
Carnap argues that these questions are not real problems; instead, they are practical
issues, not theoretical ones. Tarique Rateeq Khan and Mudasir Ahmad Tantray in
Carnap’s Internal-External-Metaphysical Debate: A Critical Re-assessment, revisit
the internal-external-metaphysical debate within Carnap’s philosophical framework.
Both the authours aim to explain a new way of thinking about these issues in
language. Their paper challenges the common idea that external questions belong
with metaphysical ones. Instead, they present these questions in a logical form using
quantifiers and model operators. They also clarify how Carnap viewed abstract
entities and how these differ from metaphysical ones.
Globalization connects people and fosters progress, but it also creates serious
problems like economic inequality, cultural homogenization, and ecological crises.
India’s view on moral responsibility has changed in today’s global world. It now
includes a broader understanding of social responsibility that goes beyond personal
duties to cover the entire global community. As the world becomes more connected,
we need rules that focus on sustainability, fairness, and human rights. This
combination of old values and current challenges promotes a sense of moral
responsibility that includes everyone. People are encouraged to consider how their
actions impact the world. India understands that individual well-being and the health
of the planet are linked, leading to a more complete approach to ethics. Baishali
Majumder in From Self to Society: Moral Responsibility in the Era of Globalization
in Modern Indian Perspective. She searches for an alternative ethics grounded in the
philosophies of modern Indian thinkers like Gandhi, Tagore, Ambedkar, and
Aurobindo. She finds that their ideas are based on concepts such as dharma, ahimsa,
and self-realization. By properly understanding their teachings, individuals can
expand their responsibilities to society, leading to a more sustainable world
Baruch Spinoza’s idea of Substance is a key part of his rationalist philosophy.
He explained it in his 1677 work, Ethics, Demonstrated in Geometrical Order. Unlike
Descartes, Spinoza argues that there is only one infinite and necessary substance. He
refers to this Substance as God or Nature. Spinoza introduced the concept of
Substance as all embracing God which contradicts the Semitic separation of God and
Creation. Abhinandan Pandey in his paper Spinoza’s Concept of Substance: a Critical
Exposition argues that the Semitic separation of God and Creation enabled Spinoza to
solve the problem of Cartesian dualism of mind and body. Advocating parallelism, 8
the authour holds that Spinoza could avoid any supernatural explanation. Spinoza was
accused of atheism in his time, but the authour of the present paper credited with
modern secularism. The authour takes a critical approach to make Spinoza’s
philosophy relevant in contemporary context.
Swami Vivekananda transformed Śaṅkara’s classical Advaita Vedānta into
what is known as Neo-Vedānta or Practical Vedānta. He shifted the focus from a
philosophy that emphasized renouncing the world to one that encourages active
involvement, social service, and universalism. While he maintained the core idea that
Brahman or the Absolute is the only reality, he redefined the concept of Māyā.
Vivekananda used Advaitic principles to empower individuals, promote social
reform, and establish a Universal Religion. Amit Kumar Batabyalin
Reconceptualizing Non-Dualism: Swami Vivekananda’s Interpretation of Śaṅkara’s
AdvaitaVedānta in Modern Religious Discourse, explores how Swami Vivekananda
engaged with Śaṅkara’s AdvaitaVedānta. He shows that Vivekananda reinterpreted
non-dualism to fit modern times, addressing issues of pluralism and ethics instead of
strictly following Śaṅkara’s ideas. The author argues that Vivekananda’s approach
expands on Śaṅkara’s non-dualism while adding a more humanistic perspective.
Indian Knowledge Systems offer valuable insights into thinking, memory,
and perception by connecting ancient philosophy with modern neuroscience. Core
practices like Yoga and meditation, along with Vedic ideas, provide experiential
methods for improving mental skills and managing emotions. By blending personal
experience with analysis, these systems facilitate self-discovery and growth,
enhancing understanding of thoughts and feelings. This integrative approach benefits
various fields, including psychology, education, and health, enriching our
understanding of what it means to be human. Chinmoy Sarkar in Understanding
Philosophy of Mind in Indian Knowledge Systems argues that Indian knowledge on
science offers a rich and well-supported model of cognition that is valuable to global
philosophy. By studying Indian thought and meditative practices, we can gain a
broader understanding of consciousness than Western views offer.
In the Navya Nyāya school of philosophy, Nimiṭṭakāraṇa refers to the
efficient or instrumental cause, which is the main factor that actively brings about an
effect in conjunction with the material cause, or Samavāyikāraṇa. Nimiṭṭakāraṇa acts as the agent or intelligence behind creation. For instance, in pottery, the potter serves
as the Nimiṭṭakāraṇa, using tools like a potter’s wheel to shape clay. This illustrates
how the efficient cause interacts with the material to produce a finished product,
highlighting the relationship between different causes in the process of creation.
Purnima Das, in The Definitions of Nimiṭṭakāraṇa: A Navya Nyaya Approach,
examines how the Naiyāyikas define auxiliary causes using the method of residue.
She critically reflects on their definitions and discusses the views of thinkers such as
Ramrudra, Dinakar Bhatta, and Sri Krishnaballav Acharya.
Subhas Chandra Bose combined strong nationalism with socialism. He
emphasized ethical humanism and called for action that went beyond traditional
politics. Bose’s vision was based on moral principles that focused on serving the
nation and self-sacrifice. He wanted citizens who were disciplined and willing to
endure hardships for the common good. This fostered a sense of responsibility and
ethical duty. His commitment to humanistic ideals set his philosophy apart, aiming to
create a society grounded in ethics rather than power. David Khomdram’ in his paper,
Beyond Power and Ideology: the Ethical Humanism of Netaji Subhas Chandra Bose,
argues that Bose’s political philosophy combines ethical humanism, disciplined
authority, and practical realism. He sees India’s struggle for freedom as a quest for
moral renewal rather than just political power. Instead of labelling Bose simply as a
patriot or a dictator, the author presents his philosophy as an experiment in ethical
statecraft, highlighting Bose as a moral visionary.
The development of religion has been a complex journey in human history,
evolving from instinctive beliefs to organized systems. This change was driven by the
growth of human thought, the need for social unity, and the quest to understand life's
big questions. Religion transformed from mystical experiences into structured beliefs
that address both personal and community needs, shaping how individuals perceive
spirituality in relation to organized religion. Beauty Das in From Instinct to
Institution: A Philosophical Inquiry into the Birth of Religion and Its Evolution in
Human History, investigates how religion started from early human instincts and
evolved into complex institutions. Her inquiry reviews mythological, theological, and
philosophical views to illustrate that religion is a dynamic human creation shaped by
changing social, intellectual, moral, and political needs.
Looking at Plato’s Republic, often seen as the first Western utopia, reveals a
shift in how we think about Utopia. Instead of just meaning a “no-place”, it is now
seen as a “different place”. This idea serves as a critical, often contradictory model
for society. Although Thomas More created the term, Plato’s Republic started the
tradition of using an ideal society to critique the unfair realities of his time. In No
Place to a ‘Different Place’: Revisiting Plato’s ‘Utopia’, Amulya Bajpai reinterprets
the term Utopia by suggesting a new understanding of its meaning. Traditionally,
‘Utopia is seen as a ‘no-place.’ However, his paper argues that we should view it as a
different kind of place. Thus, Bajpai examines how Plato’s concept of non-being in
the “Sophist” shows that ‘non-being’ can be seen as difference, rather than absence.
Julia Kristeva redefines feminine sexuality by moving beyond traditional
gender concepts, emphasizing the fluidity of women’s identities and sexualities
shaped by cultural and psychological influences. Her concept of the “subject-in-
process” highlights this complexity, while her term “semiotic” underscores the
importance of nonverbal expressions in female identity. Through these ideas, Kristeva
challenges conventional views of female sexuality, advocating for a more dynamic
understanding. Hirumoni Kalita in Rethinking Feminine Sexuality with Kristeva,
discusses how Kristeva explores the pre-Oedipal phase, especially the relationship
between a child and its mother. She seeks an alternative foundation for subjectivity by
focusing on this often-overlooked area. By rejecting PhallocentricLogic, Kristeva’s
psychoanalysis highlights the maternal body’s importance.
Uparati is an important concept in Vedantic philosophy, particularly in Jñ āna
Yoga. It is recognized as the third of the six essential mental virtues known as Şat-
sampat. While Uparati is often translated as ‘withdrawal’, this interpretation can be
overly simplistic and may lead to misunderstandings. Uparati helps individuals
navigate life’s challenges by promoting clear thinking and encouraging a focus on
inner fulfilment rather than external pleasures. This gradual process enhances one’s
ability to face difficulties with calmness as one progress toward enlightenment. In A
Critical Analysis of the Real Meaning of Uparati, Kheya Roy explains that Uparati is
one of the key self-disciplines within these means. However, there is considerable
confusion about the definition of Uparati across texts. Her paper aims to clarify the
confusion using solid arguments and references from the Śruti, the Śrīmadbhagavad
Gītā, Brahmasūtra, and other Prakaraṇagranthas.
I want to thank everyone who contributed their thoughts and responses. Your
input has greatly improved this work. I also want to thank the reviewers for their
careful support and helpful feedback, which have been a key in cultivating this
publication. I especially want to thank Prof. Laxmikanta Padhi for his helpful
suggestions and constant support throughout the publication of this issue.
I welcome any feedback from readers and colleagues, as I believe that
constructive criticism is important for the ongoing improvement of the Journal. Thank
you all for being part of this journey
Prof. Koushik Joardar
Head and Editor-in-Chief,
Philosophical Papers: Journal of the Department of Philosophy,
University of North Bengal