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Annual Report Indian Council of Philosophical Research ANNUAL REPORT 2010–2011 Darshan Bhawan 36, Tughlakabad Institutional Area, M.B. Road, New Delhi-110 062 Publication Team K. Ramakrishna Rao, Chairman Mercy Helen, Director (P & R) S. Sreekumaran, Accounts Officer Sushim Dubey, Programme Officer Year 2010–2011 Published by The Member Secretary on behalf of the Indian Council of Indian Council of Philosophical Research Darshan Bhawan 36, Tughlakabad Institutional Area M.B. Road, New Delhi-110 062 Email: [email protected]; [email protected] Web: www.icpr.in Contents I Chairman’s Introduction 5 II Preamble 20 III Highlights 24 IV Organizational Set-up 25 V Meetings 25 VI Academic Centre, Lucknow 25 VII Fellowships 27 VIII Refresher Course 36 IX Seminars/Symposium/Dialogues 37 X Workshops 41 XI Periodical Lectures 57 XII Essay Competition Cum-Young Scholars Seminar 65 XIII National Lectures by Eminent Indian and Foreign Scholars 65 XIV International Collaboration 66 XV International Philosophy Day 66 XVI Grants for Projects 79 XVII Journal of Indian Council of Philosophical Research ( JICPR) 80 XVIII Publications 81 XIX Forthcoming Publications 81 XX Celebration of Hindi Pakhwada 82 XXI Book Grants 82 XXII Promotion of Teaching of Philosophy in Professional Institutes 86 XXIII Book Release Function 87 XXIV Vigilance Awareness Week 87 XXV National Education Day 88 XXVI Budda Jayanti and Shankara Jayanti Lectures 89 XXVII ICPR Life Time Achievement Award in Philosophy 89 XXVIII Fellows’ Meet 90 XXIX Conclusion 91 XXX Council Members, GB Members and RPC Members 93 XXXI Balance Sheet 97 3 4 INDIAN COUNCIL OF PHILOSOPHICAL RESEARCH ANNUAL REPORT 2010–2011 I INTRODUCTION by K. Ramakrishna Rao Chairman, Indian Council of Philosophical Research It is thirty years since ICPR started functioning to promote philosophical research in the country. Philosophy, unlike most other academic disciplines, is a subject that encompasses all provinces and facets of knowledge. In a significant sense it is the “mother” of all sciences. For example, physics and chemistry were a part of philosophy and were called natural philosophy. Psychology was a part of philosophy until recently. Philosophy thus encompasses all other academic disciplines one way or another inasmuch as it is search for truth about ourselves, the universe and our place in it. Therefore, with a good deal of thinking behind, the Government of India under the leadership of Smt. Indira Gandhi took the important initiative to establish this unique institution to promote philosophy in its lofty, inclusive sense. Plato tells us in the Republic that philosophers are “those who are able to grasp eternal and immutable”. In the classical Indian tradition, philosophy is more than theory and speculation. It is not something that is studied apart from life. Rather it is intimately involved with life, influencing and being influenced by it. This is true whether it preached privacy and renunciation or pleaded for active participation in the social process. Philosophy is concerned with not only generating knowledge but also applying it to enhance human potential and wellness. In order to do this it has become necessarily holistic rather than merely analytical, drawing from all relevant disciplines. While other subjects from Astronomy to Zoology deal with knowledge divided into separate segments for convenience of investigation, philosophy goes beyond analysis to combine facts from different branches of science so as to have a synthetic understanding of the universe and our place in it. Such an understanding helps to generate wisdom distinguished from factual knowledge and thus help transform the persons as well as the society. We believe it is the recognition of this vital aspect of philosophy in the Indian tradition that led to the establishment of the Indian Council of Philosophical Research. During its thirty years of functioning ICPR has played an important role that kept philosophy floating despite the turbulent climate of applied science and the heavy winds of techonology that that swept away human sciences in general and philosophy in particular. If philosophy survives today as an academic discipline in our colleges and universities, it is in no small measure due to the support extended by the ICPR 5 through its extensive programme of fellowships and grants for seminars, conferences and research projects. It does not follow, however, that philosophy in the country is flourishing to the satisfaction of all of us. STATE OF PHILOSOPHY IN INDIA The state of philosophy in the country unhappily is far from being satisfactory. Notwithstanding the support of ICPR and other organizations like the UGC and the Indian Institute of Advanced Study, philosophical research has not made any significant mark. This is all the more surprising because philosophy has enjoyed a place of pride and preeminence in Indian thought. There are important historical reasons for it. Philosophy, like other social science disciplines, suffered from centuries of colonial domination. Caught between the strong native tradition and the powerful western influence, philosophy suffered a kind of paralysis, lost its identity and became unable to significantly influence the course of national thinking. From the Indian perspective, philosophy cannot originate in a cultural vacuum. Philosophy has a practical and applied dimension that arm-chair philosophers tend to ignore. Applied philosophies are necessarily contextual, and not isolated but interdisciplinary. Again, this is the hallmark of wisdom as distinguished from knowledge. Also, philosophy may be seen as the running thread that weaves the cultural fabric. In a significant sense it is what gives identity and distinctiveness to a tradition. During the years of colonial dominance in many countries of Asia, knowledge was cut loose from the native traditions and this has resulted in an identity crisis in all culture-bound disciplines; and philosophy is the worst affected. Philosophy in India since the colonial period has suffered an identity crisis and is still reeling from its effects. This is all the more painful because Indian philosophy from classical times had its own identity. Philosophy in India tended to be applied in a large measure since Vedic times and up until the colonial period. It was nurtured by interdisciplinary involvement. Because of its avowed involvement with life, Indian philosophy grew along with religion, science and other human endeavours. So we find that Hindu scriptures like the Vedas and the Bhagavad Gita are rich sources of classical Indian philosophy. Here theory and practice went together. In fact, practice appears to have taken precedence over theory. Vedas are filled with rituals and only in the later Upanishads the theory is explicated. Ramayana is the epic about the ideal person; and the Yoga- Vasista tells us how such an ideal person is made, the practices needed to lead a man to perfection. Again, valuable philosophical ideas are embedded in medical texts like Caraka Samhitā, political-economic treatises like Kautilya’s Artha Shastra, legal codes like Jaimini’s Dharma Shastra, the art books like Bharata’s Natya-Shastra and Vatsyayana’s Kama-Sutra, and psychological thought and practices as in Patanjali’s Yoga-Sutra. Philosophy in India has been truly a wisdom discipline. Wisdom is knowledge applied to life. Life is ever changing; so are philosophies. However, there is a need for continuity and intellectual connectedness. This tradition of philosophy as wisdom to be cultivated continued unabated until British education 6 found its way into Indian universities and colleges during the colonial rule. It is the western influence that brought about the identity crisis among Indian philosophers. Some have weathered the western influence by meekly and reverentially accepting the old and the traditional while some others abandoned the native identity altogether and embraced uncritically western concepts and categories. However, the vast majority of those pursuing philosophy could not meaningfully relate themselves either to the old classical thought in the changed circumstances or the new western thought borrowed. Thus under the shadow of the west, philosophy in India suffered some kind of an eclipse and most Indian philosophers had their identity of their own. If there is any original thought during this period, it originated with few exceptions outside the academia in the writings and actions of thinkers like Sri Aurobindo, M.N. Roy, Mahatma Gandhi and Baba Saheb Ambedkar. Again, philosophical ideas have emerged in their work in an applied format and have grown in interdisciplinary contexts to improve human condition. Sri Aurobindo who began as a political rebel and revolutionary turned a saint. By blending Vedanta and Samkhya- Yoga, he evolved a model of the man that laid the foundation for what is now rightly called Indian psychology. In other words, we find in Sri Aurobindo a consummate application of classical Indian thought to modern psychological topics. Again, it is the native identity that is the hallmark of Mahatma Gandhi’s thought and action. It is this identity that appealed his philosophy to Indians, and looked original to others. In Gandhi’s view, violence, ego/desire/greed on the one hand and nonviolence, compassion, benevolence, and altruism on the other are aspects of manifest in human nature. However, while nonviolence is intrinsic to human condition, violence is adventitious arising from the existential conditions and contextual circumstances.
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