I am now in Bhubaneswar, the capital of Odisha - a very old civilisation. I am close to the Sun Temple of Konark and the beaches of Puri. But I don't see any tourists about. …
The scenery from the train window was wonderful throughout - starting with the splendour of the Western Ghats through the rocky landscape of the plateau right through to the quiet beauty of the
Eastern Ghats. What a beautiful country we live in, I thought. And how much free space - abundant is the word to describe how much land we possess to live in. I saw so much unowned, uncultivated land - including all the mountains, each and every one. …
I noticed that all the cities and towns I passed through were uniformely ugly and overcrowded: Dharwar-Hubli,
, and the coastal cities and towns in Andhra Pradesh and Odisha I passed through in the morning, like Vizianagaram. Bellary
The Dream of the 'Political': Marx meets Freud along the Sabarmatiby Anup Dhar Time: 3 pm Venue: Room 7, AUD Kashmere Gate Campus
This presentation is about the idea of the 'political'. It is about what happens to the idea of the political when one introduces in its given history non-western thinkers, with their own, at times, non-conventional ideas of the political. To make sense of ‘what happens,’ this presentation shall set up an imagined trialogue between three ‘thinkers of the political’, Marx, Gandhi and Tagore. It shall thus put to dialogue a western philosopher of the political or a philosopher of the western imagination of the political, Marx (who is also an internal critique of the west) and two non-western philosophers of the political (who could also be philosophers of the non-western imagination of the political), Gandhi and Tagore, who are both external critiques of the west and internal critiques of the east.
The Marxian element of the western political paradigm is thus in conversation with the Gandhian-Tagorite element of the non-western political paradigm. The writings of Marx, Gandhi and Tagore on ‘critiques of capital’, which bleed into critiques of western modernism, and ‘socialist reconstruction’, and which further bleed into reconstructions of the socialist self, shall be deployed to set up the exchange. The spectre of a thinker who purportedly had nothing to do with the political, Freud, but had lots to do with the 'non-coercive reorganization of desire', shall haunt this exchange. The exchange shall take place along the 'Sabarmati' that turned crimson in 1948 and dried up in 2002.