Tuesday, December 30, 2025

Silent Essence


Silent Essence

We speak of souls and the grand deceit of life,
Yet rarely pause amidst the worldly strife.
We wander through a desolation, vast and wide,
Seeking a truth that seems forever to hide.

Concealed in depths we cannot yet define,
An eternal mystery, both shadowed and divine.
Though buried deep, it remains our core,
The essential spark we too often ignore.

From the web of deception, we seek a way out,
To find what is certain, to silence the doubt.
In the wonder of consciousness, our spirit finds breath,
Facing the pathos and the stillness of death.

To know oneself is the ultimate quest,
To put the "lifeless" illusions to rest.
For in the marrow of being, beyond the pretense,
Lies the light of the soul—our only true essence.


Pratyush

Saturday, December 27, 2025

কোনো জাতির ইতিহাসের প্রতি একজন বহিরাগতের দৃষ্টিভঙ্গি সেই জাতির সাংস্কৃতিক ধ্বংসের (cultural decimation) জন্য দায়ী হতে পারে।

"বাইরের প্রতিষ্ঠানের টাকায় লেখকরা এই দেশের ইতিহাসকে 'ঐতিহাসিক বিপর্যয়' হিসেবে তুলে ধরেছেন।"

একজন বহিরাগত বা বিদেশীর ঐতিহাসিক দৃষ্টিভঙ্গি প্রকৃতপক্ষে সাংস্কৃতিক ধ্বংসের উৎস হতে পারে। এটি কোনো সংস্কৃতির ইতিহাসকে ভুলভাবে ব্যাখ্যা করে, বিকৃতভাবে উপস্থাপন করে বা বেছে বেছে বর্ণনা করার মাধ্যমে সেই সংস্কৃতির পরিচয় এবং আত্ম-উপলব্ধিকে ক্ষতিগ্রস্ত করতে পারে। যদিও বাইরের দৃষ্টিভঙ্গি একটি মূল্যবান ও বস্তুনিষ্ঠ পরশপাথর হতে পারে, তবে এটি অনেক সময় একটি সংস্কৃতির নিজস্ব অভ্যন্তরীণ আখ্যান এবং মূল্যবোধকে প্রান্তিককরণ বা মুছে ফেলার দিকে ধাবিত করে।
বহিরাগত দৃষ্টিভঙ্গির বিপদসমূহ
আরোপিত আখ্যান (Imposed Narratives):
গভীর সাংস্কৃতিক বোধের অভাব থাকলে একজন বহিরাগত ইতিহাসবিদ তাঁর নিজের সাংস্কৃতিক কাঠামো এবং মূল্যবোধ সেই সংস্কৃতির ওপর প্রয়োগ করতে পারেন যা তিনি অধ্যয়ন করছেন। এর ফলে এমন একটি ঐতিহাসিক আখ্যান তৈরি হতে পারে যা সেই জাতির জীবনলব্ধ অভিজ্ঞতার সাথে সম্পূর্ণ বিজাতীয় বা কালানুক্রমিকভাবে ভুল। এই "আরোপিত ইতিহাস" প্রকৃত এবং প্রায়শই জটিল দেশীয় আখ্যানের স্থান দখল করে নিতে পারে।
কি "গুরুত্বপূর্ণ" তা নির্ধারণ করা:
অন্যের সম্পর্কে মতামত দেওয়ার ক্ষেত্রে এটি একটি বড় চ্যালেঞ্জ। ইতিহাস কেবল তথ্যের সংগ্রহ নয়, এটি সেই তথ্যের উপর ভিত্তি করে বলা একটি গল্প। ভিন্ন মূল্যবোধসম্পন্ন একজন বহিরাগত ইতিহাসবিদ সিদ্ধান্ত নিতে পারেন যে নির্দিষ্ট কিছু সাংস্কৃতিক অনুশীলন, মৌখিক ঐতিহ্য বা ঐতিহাসিক ঘটনা তুচ্ছ বা এমনকি আদিম। এই উপাদানগুলোকে আনুষ্ঠানিক ঐতিহাসিক নথিপত্র থেকে বাদ দিয়ে তারা সেই সংস্কৃতির সম্পদগুলোর অবমূল্যায়ন এবং বিলুপ্তিতে অবদান রাখেন।
ভাষা ও ব্যাখ্যা (Language and Interpretation):
এটি একটি চিরস্থায়ী বিতর্কের ক্ষেত্র। বিশেষ করে যে শব্দগুলোর সরাসরি অনুবাদ সম্ভব নয়, সেগুলো ভুল ব্যাখ্যা বা অপব্যবহারের শিকার হয়। একজন বহিরাগতের কাছে ভাষার সূক্ষ্ম পার্থক্যগুলো প্রায়ই হারিয়ে যায়। যে শব্দগুলো অত্যন্ত পবিত্র বা সাংস্কৃতিকভাবে গভীর অর্থবহ, সেগুলোকে অন্য ভাষায় এমনভাবে অনুবাদ করা হতে পারে যা সম্পূর্ণ ভিন্ন ইঙ্গিত বহন করে। উদাহরণস্বরূপ, একজন আধ্যাত্মিক ব্যক্তিত্বকে "শামান" বা "উইচ ডক্টর" (ওঝা) হিসেবে বর্ণনা করা হতে পারে—যে শব্দগুলো ঔপনিবেশিক বা নেতিবাচক বোঝা বহন করে। এই ভাষাগত অবক্ষয় সংস্কৃতিটিকে তার নিজস্ব সুনির্দিষ্ট এবং সম্মানজনক পরিভাষা থেকে বঞ্চিত করে।
ঐতিহাসিক বস্তুনিষ্ঠতার দ্বিধারী তলোয়ার
ঝুঁকি থাকলেও বহিরাগত দৃষ্টিভঙ্গি সহজাতভাবেই ধ্বংসাত্মক নয়। এটি একটি দ্বিধারী তলোয়ার যা অপরিসীম মূল্যও প্রদান করতে পারে।
মিথ বা প্রচলিত বিশ্বাসকে চ্যালেঞ্জ করা:
একজন বহিরাগত কোনো সংস্কৃতির ইতিহাসকে অভ্যন্তরীণ আখ্যানের আবেগীয় এবং আদর্শগত বোঝা ছাড়াই দেখতে পারেন। এটি তাদের জাতীয় মিথ বা স্বার্থান্বেষী গল্পগুলোকে সমালোচনামূলকভাবে পরীক্ষা এবং ব্যবচ্ছেদ করার সুযোগ দেয় যা হয়তো তথ্যের দ্বারা সমর্থিত নয়। তবে, অনেক সময় তারা উচ্চশিক্ষার (academia) আড়ালে নিজেদের বাহ্যিক আখ্যানের বোঝাও বয়ে বেড়ান।
তুলনামূলক প্রেক্ষাপট:
ভিন্ন সংস্কৃতির একজন ইতিহাসবিদ কোনো সমাজের ইতিহাসকে একটি বৃহত্তর বৈশ্বিক বা আঞ্চলিক প্রেক্ষাপটে স্থাপন করতে পারেন যা ওই সংস্কৃতির মানুষেরা হয়তো দেখতে পান না। এটি ঐতিহাসিক সংযোগ, প্রভাব এবং নির্ভরশীলতাগুলোকে স্পষ্ট করতে সাহায্য করে যা কোনো সংস্কৃতির অতীত সম্পর্কে জ্ঞানকে সমৃদ্ধ করে।
বিলুপ্তপ্রায় বিষয়গুলোকে নথিভুক্ত করা:
এটি নিশ্চিতভাবেই সবচেয়ে গুরুত্বপূর্ণ ফলাফল। কোনো কোনো ক্ষেত্রে, একজন বহিরাগত ইতিহাসবিদই হতে পারেন সেই ব্যক্তি যিনি একটি বিলীয়মান বা বিপন্ন সংস্কৃতি, ভাষা বা ঐতিহ্যকে নথিভুক্ত করার শেষ সুযোগ পান। এর মাধ্যমে তিনি সেই সংস্কৃতিকে ধ্বংস করার পরিবর্তে সংরক্ষণে গুরুত্বপূর্ণ ভূমিকা পালন করেন।
আমি কি এই নিবন্ধের কোনো নির্দিষ্ট অংশ নিয়ে আরও বিস্তারিত আলোচনা করব বা অন্য কোনো ভাষায় অনুবাদ করব?

Outsider view of history of a nation maybe responsible for cultural decimation.


Historical disasters in this nation as it was written by authors funded by outside  institutes 

An outsider's historical view can indeed be a source of cultural decimation by misinterpreting, misrepresenting, or selectively narrating a culture's history, which can in turn undermine its identity and self-perception. While the outsider perspective offers a valuable, objective lens, it can also lead to the marginalization or erasure of a culture's own internal narratives and values.

The Perils of an Outsider Perspective 
Imposed Narratives- An outsider historian, lacking deep cultural understanding, may apply their own cultural frameworks and values to the culture they are studying. This can lead to the creation of a historical narrative that is anachronistic or entirely alien to the lived experience of the people. This "imposed history" can supplant the genuine, often more complex, native narratives.

Deciding What's "Significant"is a challenge especially when it is related an opinion about others. History is not just a collection of facts, it's a story told about those facts. An outsider historian, with a different set of values, may decide that certain cultural practices, oral traditions, or historical events are insignificant or even primitive. By excluding these elements from the official historical record, they contribute to their loss and devalue them for the culture itself.

Language and Interpretation continues to be aa area of perpetual debate. Non-translatables are particularly subject to mis- interpretation or misappropriation.The nuance of language is often lost on an outsider. Words that are deeply sacred or culturally loaded may be translated into terms that carry very different connotations in another language. For example, a spiritual figure might be described as a "shaman" or "witch doctor," terms that can carry colonial or pejorative baggage. This linguistic decimation strips the culture of its own precise and respectful terminology.

The Dual-Edged Sword of Historical Objectivity 
While the risks are real, an outsider view isn't inherently destructive. It is a dual-edged sword that can also provide immense value.
Challenging Myths is one of them. An outsider can approach a culture's history without the emotional and ideological baggage of internal narratives. This can allow them to critically examine and deconstruct national myths or self-serving stories that may not be supported by evidence. However, they do carry the baggage of external narrative often forgotten under the banner of academia.

A historian from a different culture can place a society's history within a broader global or regional context that the insiders may not see. This can help to illuminate historical connections, influences, and dependencies that enrich the understanding of a culture's past.

Documenting the vanishing is certainly the most important outcome. In some cases, an outsider historian may be one of the last people to document a fading or endangered culture, language, or set of traditions, thereby playing a crucial role in its preservation rather than its destruction.

Reference 
1. Gemini assistance 
2. Conceptualization from Breaking India 2.0 by Rajeev Malhotra 

Saturday, November 15, 2025

Bharthrhari's Sphotavada


The primary presuppositions of Sphoṭavāda, a central philosophical theory of language proposed by the Sanskrit grammarian Bhartṛhari (5th century CE), are fundamentally metaphysical and epistemological, designed to explain how discrete speech sounds yield a unified, instantaneous meaning. It is known from from any individuals experience, that such is the case. However , so detailed an analysis 1500 years earlier is a matter which amazed me. I present here a brief understanding of the subject linguistic holism and indivisibility of structure.

The most crucial presupposition is Linguistic Holism, the idea that language is fundamentally an indivisible, seamless whole. Bhartṛhari presupposes that the true meaning-bearing unit, the Sphoṭa, is indivisible (akhaṇḍa). It is not composed of parts like words or sounds in a sequence.

The conventional elements of language, the letters (varṇa), the words (pada), and the sentence (vākya), are artificial abstractions created for analysis. The actual meaning lies only in the whole sentence-Sphoṭa (vākyasphoṭa). This denies the common-sense view that meaning is built up sequentially, word by word.

The Transcendent Nature of the Sphoṭa in
Sphoṭavāda is based on the presupposition that the ultimate reality of language is transcendent and eternal. The Sphoṭa exists as an eternal, mental template in the consciousness of the speaker and the hearer. It is the permanent linguistic signifier. The sequence of sounds (dhvani) that we utter is merely the manifestation or revealing medium of the Sphoṭa. The sounds do not create the meaning. They merely express the already-existing, internal Sphoṭa. This is analogous to a light revealing an object that was already there.

The Role of Consciousness (Śabda-Brahman) get introduced at this juncture. Metaphysically, Bhartṛhari presupposes that the entire linguistic reality is rooted in the ultimate reality of Śabda-Brahman (Word-Absolute). Consciousness (citi) and language (śabda) are inseparable all thought is linguistically structured. The Sphoṭa is the final, empirical manifestation of Śabda-Brahman. Thus, the act of understanding a sentence is fundamentally an act of intuitive self-recognition or grasping the universal structure of consciousness. Sphoṭavāda presupposes that meaning is holistic, eternal, and revealed by transient sounds, not sequentially constructed by them.
About 1500 years later we discovered the speech area and later the idea of innate language and learned language. Explanations like langauge has a special highway to memory and emotion was used to explain learned language. However expressiveness in communication, linguistic nuances and conceptual miscommunication remain as bewildering even today. Gestural language and pheromonic signals are not very far from the idea of linguistic communication as evolved in humans. Since no near humanoids are available to demonstrate the transition in evolutionary terms , we shall have to allow the option of an alternative Sphoṭavāda to explain this unique ability among humans. On this note I salute the ingenuity of the conceptualization by our esteemed saints.

Pratyush Chaudhuri 

Wednesday, November 12, 2025

Theory of self constitution

The theory of self-constitution is a philosophical account of agency, identity, and morality, most prominently developed by the philosopher Christine Korsgaard in her book by the same name. The theory is a modern and sophisticated reinterpretation of Kantian ethics, drawing on influences from Plato and Aristotle.


I hereby shall try to make an effort to discuss the central tenets of Korsgaard's theory of self-constitution.

It begins with the proposition that action is Self-Constitution.  The core idea is that the function of an action is to constitute the agent. To be a human agent is not to be a pre-existing "self" that then performs actions. Rather, an agent is the author of their own actions, and in the very act of choosing and acting, they are simultaneously creating and unifying their self. Every action is a step in the ongoing project of "making yourself into a person." It reminded us of the sense of duty for duties sake emphatically proposed by kant. It follows then that we may need to define a normal and this gives rise tot he discussion- Problem of the Normative.
 Korsgaard's theory is a response to what she calls the "normative question"—the question of why we should feel bound by moral obligations and why should it be a norm.  She argues that the source of normativity is not some external law or command, but the very nature of agency ( or maybe called the self) itself, in a way , emphasizing the deontological perspective.

The reasonable next question then is that such agency shall be based on what rationality and principles? To answered this, Korsgaard distinguishes human action from the mere movements of other animals is our capacity for reflective self-consciousness. We are aware of the potential reasons for our actions, and this awareness forces us to take control of our choices. To act, we must adopt a principle or "maxim" for our action.

The constitution of the agent should be discussed at this stage. The act of choosing a maxim and acting on it is what constitutes us as agents. When we act on a principle, we are essentially legislating for ourselves. We are not just a bundle of conflicting desires and impulses; we are a unified agent who stands behind their actions. An action that is not based on a principle, or on a principle that we cannot endorse, is not a truly unified action and fails to constitute us as a coherent self.
 Korsgaard takes from kant the categorical imperative as a Law of Self-Constitution. For her, the famous Kantian Categorical Imperative ("Act only according to that maxim whereby you can at the same time will that it should become a universal law") is not an arbitrary moral rule but the very law. It's the standard for what counts as a successful act of agency. To act on a maxim that you couldn't will as a universal law would be to act on a principle that undermines the possibility of unified action, thereby failing to constitute yourself as a coherent agent.

Integrity and Moral Goodness: The theory ties moral goodness directly to the success of this project of self-constitution. A "good" action is one that successfully constitutes the agent with integrity. Conversely, a "bad" or "immoral" action is one that undermines the agent's integrity, leading to a kind of psychic fragmentation or self-contradiction. For Korsgaard, an immoral act is a failed act of agency, a failure to be a unified self.


Sunday, November 9, 2025

Victim attribution and the just world hypothesis


The concepts of victim attribution, pro-social behavior, and the justice system are deeply intertwined, revealing a complex and often troubling picture of how societies respond to crime. At its core, this nexus explores how our perceptions of a victim's role in their own suffering can influence our willingness to help, our sense of justice, and the very outcomes of legal proceedings.

Victim Attribution and the Just-World Phenomenon
Victim attribution theory is a psychological framework that explains how people assign responsibility for a negative event, such as a crime, to the victim. This phenomenon is heavily influenced by a cognitive bias known as the Just-World Hypothesis, first proposed by social psychologist Melvin Lerner. The just-world hypothesis posits that people have a fundamental need to believe that the world is a fair and just place, where good things happen to good people and bad things happen to bad people. This belief provides a sense of security and control, as it suggests that if we act correctly and morally, we can avoid suffering.
When a person witnesses a victim of a crime, this belief in a just world is threatened. To resolve the resulting cognitive dissonance and restore their sense of security, people often resort to victim blaming. By finding fault in the victim's actions, choices, or characteristics (e.g., "She shouldn't have been walking alone at night," "He was asking for it by carrying so much cash"), they can maintain the comforting illusion that the victim deserved their fate. This allows observers to reassure themselves that such a tragedy would not happen to them because they would not make the same "mistakes."
This process of victim attribution is not simply an intellectual exercise. It is profoundly emotional. It is driven by the need to manage feelings of fear, vulnerability, and a lack of control. By blaming the victim, people can mentally distance themselves from the potential for similar harm, preserving their own psychological well-being at the expense of the victim's emotional and social support.

The Impact on Pro-Social Behavior
The way we attribute responsibility to a victim directly influences our pro-social behavior, which refers to any voluntary action intended to help or benefit another person. According to Weiner's attribution model, our willingness to help someone in need is mediated by our emotional response, which in turn is shaped by our attributions of responsibility.
When a victim's plight is seen as uncontrollable and caused by external factors (e.g., a natural disaster, a random assault), people tend to feel sympathy and pity. These emotions lead to a greater willingness to offer help, support, and resources. The victim is seen as an "innocent" person who needs assistance.
Conversely, when a victim's situation is attributed to controllable and internal factors (e.g., perceived negligence, poor judgment), people tend to feel anger and disgust. These negative emotions lead to a decreased willingness to help and, in many cases, outright blame and condemnation. The victim is seen as responsible for their own suffering and therefore less deserving of help.
This can create a vicious cycle. Victims who are blamed by society are less likely to receive the social support they need to recover. They may experience feelings of shame, isolation, and self-blame, which can lead to secondary victimization—the trauma and distress caused by the response of others after the crime.

Victim Attribution and the Justice System
The biases of victim attribution permeate the justice system at every level, from initial police reports to courtroom verdicts. The legal system, which is supposed to be impartial and objective, is highly susceptible to these psychological phenomena.

The first point of contact for many victims is law enforcement. A police officer's initial perception of a victim's credibility can be heavily influenced by victim attribution. If a victim's behavior or lifestyle is seen as contributing to the crime, their account may be treated with skepticism. This can affect the thoroughness of the investigation, the collection of evidence, and the willingness to pursue charges.
Prosecutors and Lawyers are also affected similarly. In the courtroom, victim attribution becomes a powerful tool for defense attorneys. By questioning a victim's choices or character, they can create doubt in the minds of the jury. This tactic, often referred to as "blaming the victim," can be particularly effective in cases of sexual assault, where a victim's clothing, behavior, or history may be used to imply consent or contributory negligence.

Jurors, being a cross-section of society, bring their own cognitive biases into the deliberation room. Research has shown that jurors are more likely to find a defendant guilty and impose a harsher sentence if they perceive the victim to be "innocent" and blameless. Conversely, if they attribute some responsibility to the victim, they may be more lenient towards the defendant. This bias can lead to unequal and unjust outcomes, where the same crime can result in different verdicts depending on the jury's perception of the victim.

 The effect of victim attribution can even extend to sentencing. Judges and parole boards may be more inclined to support rehabilitative measures for offenders if they perceive the crime as being caused by external, uncontrollable factors. However, if the crime is seen as a result of an "undeserving" victim's poor choices, the focus may shift to more retributive, punitive measures, with less concern for the victim's needs or the offender's potential for reform.

Challenging the Bias
Addressing the harmful effects of victim attribution requires a multi-faceted approach. In the justice system, this means:

Education and Training: Providing mandatory training for police, lawyers, judges, and jurors on cognitive biases and the psychology of victim blaming is essential. This training can help legal professionals become more aware of their own prejudices and consciously work to mitigate their influence.

Procedural Reforms: Implementing legal safeguards that limit the use of a victim's past history or personal characteristics in a way that is irrelevant to the case can help prevent victim blaming in court.

Victim-Centered Approaches: Shifting the focus from a state-centered criminal justice model to a victim-centered one can empower victims and ensure their voices are heard and respected. This includes providing better support services, protecting victims from secondary victimization during legal proceedings, and allowing for victim impact statements during sentencing.

Understanding victim attribution and its relationship to pro-social behavior and the justice system is crucial for creating a more equitable and empathetic society. It requires us to challenge our deeply held assumptions about fairness and responsibility, and to recognize that a just world is not a given—it is a goal we must actively work to achieve.

Pratyush Chaudhuri 

Wednesday, October 29, 2025

Altruism -The perils of a good idea - Steven Pinker

 
The Peril of a Good Idea," was published by Steven Pinker in 1997 in the New York Times Magazine. 

Pinker's essay, "Altruism: The Peril of a Good Idea," explores the concept of altruism and its potential for negative consequences. He argues that while altruism is often viewed as an unambiguous good, it can be a force for harm when it is manipulated or used to justify harmful actions. 

In the article, Pinker makes the following suggestions -
Contradicting common notion, the author states that altruism isn't always selfless. Pinker suggests that some seemingly altruistic acts are motivated by hidden self-interest, such as a desire for social status or a sense of moral superiority. He explains that individuals may feel compelled to be altruistic to avoid social repercussions, rather than out of genuine concern for others. 

Siting the danger of group altruism, Pinker warns against the dangers of seemingly group guided noble work , where people feel a strong sense of loyalty to their group and are willing to sacrifice for it, even if it harms outsiders. He argues that this can lead to tribalism, xenophobia, and conflict. This form of altruism, according to Pinker, can lead to a "moralized aggression" where groups are willing to commit atrocities against other groups in the name of a greater good.

The problem with mandated altruism remains a matter of concern for the author. He critiques the idea of mandated altruism, where governments or other authorities force people to be altruistic through taxes or regulations. He argues that this can lead to coercion and resentment, and that genuine altruism should be a voluntary act. He suggests that such policies may be misguided and could undermine the very principles they aim to promote.

Pinker's paper serves as a caution against the uncritical celebration of altruism. He urges readers to look beyond the surface and consider the complex motivations and potential negative outcomes associated with what is often considered a purely benevolent act.


Pratyush Chaudhuri