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 

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.

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 

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 

স্ব-শ্রেণীকরণ তত্ত্ব এবং সামাজিক পরিচয় - পর্যবেক্ষণমূলক মডেলিংয়ের মাধ্যমে।

পর্যবেক্ষণমূলক শিখন: সামাজিক শিখন তত্ত্বের মূল ধারণা

পর্যবেক্ষণমূলক মডেলিং সামাজিক শিখন তত্ত্বের একটি মূল ধারণা, যা এই মত পোষণ করে যে মানুষ কেবল অন্যদের দেখেই নতুন আচরণ এবং মনোভাব শিখতে পারে। মনোবিজ্ঞানী আলবার্ট বান্দুরা যেমন বর্ণনা করেছেন, এই প্রক্রিয়াটি কেবল অনুকরণের মধ্যেই সীমাবদ্ধ নয়; এটি জ্ঞানীয় (cognitive) এবং আচরণগত ধাপগুলির একটি ক্রমকে অন্তর্ভুক্ত করে যা নির্ধারণ করে যে একটি পর্যবেক্ষিত আচরণ শেখা হবে এবং সম্পাদিত হবে কি না। এটি ফলস্বরূপ স্ব-শ্রেণীকরণকে (self-categorization) সহায়তা করে এবং স্ব-পরিচয় (self-identity) বিকাশে সাহায্য করে। 'পিতার সঙ্গে সাযুজ্য' (father fixedness)-এর মতো সাধারণ পর্যবেক্ষণগুলি সম্ভবত এই অনুকল্প (hypothesis) দ্বারা ব্যাখ্যা করা যেতে পারে। সাংস্কৃতিক পারিবারিক প্রথাগুলিতে যদি এটি সঠিকভাবে বোঝা যায় এবং প্রয়োগ করা হয়, তবে 'প্রদর্শন দ্বারা শিক্ষাদান' (inculcation by demonstration) একটি শক্তিশালী হাতিয়ার হতে পারে। একই সময়ে, এটি শিক্ষিত নাগরিকদের মধ্যে খারাপ অভ্যাস বা 'ভাইস' (vice)-এর দীর্ঘস্থায়ী অস্তিত্ব ব্যাখ্যা করে, যা বিপরীত প্রমাণ থাকা সত্ত্বেও শৈশবের পর্যবেক্ষণমূলক শিখন এবং বেঁচে থাকার কৌশল হিসাবে অভিযোজনের সর্বব্যাপী শক্তির কারণে ঘটে।

পর্যবেক্ষণমূলক শিখনের চারটি প্রক্রিয়া

(The Four Processes of Observational Learning)

পর্যবেক্ষণমূলক শিখন একটি স্বয়ংক্রিয় প্রক্রিয়া নয়। বান্দুরার মতে, একজন ব্যক্তির পর্যবেক্ষণের মাধ্যমে একটি নতুন আচরণ সফলভাবে শেখার জন্য চারটি স্বতন্ত্র জ্ঞানীয় প্রক্রিয়া অবশ্যই ঘটতে হবে।

  ১. মনোযোগ (Attention)

   প্রথম এবং সবচেয়ে গুরুত্বপূর্ণ ধাপ হল মনোযোগ। যা আপনি লক্ষ্য করেন না, তা আপনি শিখতে পারেন না। পর্যবেক্ষককে অবশ্যই মডেলের আচরণ এবং সেই আচরণের ফলাফলগুলির উপর মনোযোগ দিতে হবে। বেশ কয়েকটি কারণ একজন ব্যক্তির মনোযোগকে প্রভাবিত করতে পারে, যার মধ্যে রয়েছে মডেলের বৈশিষ্ট্য (যেমন, তাদের মর্যাদা, আকর্ষণ, বা পর্যবেক্ষকের সাথে সাদৃশ্য) এবং আচরণের প্রকৃতি নিজেই (যেমন, এটি কতটা নতুন বা জটিল)। এইভাবে, অত্যধিক নির্দেশ, একাধিক উপদেষ্টা উপলব্ধি-কারীর (perceiver) জন্য ক্রমশ শ্রবণক্ষমতার হ্রাস (progressive deafening of cognition)-এর সাথে গ্রহণ করা হয়।

  ২. ধারণ (Retention)

   এরপর, পর্যবেক্ষককে পর্যবেক্ষিত আচরণটি ধরে রাখতে বা মনে রাখতে সক্ষম হতে হবে। এর মধ্যে রয়েছে মানসিকভাবে তথ্য এনকোড করা, প্রায়শই একটি মানসিক চিত্র বা ক্রিয়াকলাপের মৌখিক বিবরণ তৈরি করার মাধ্যমে। একজন ব্যক্তি যত ভালোভাবে এই তথ্যটিকে তাদের স্মৃতিতে সংরক্ষণ করতে পারে, তত বেশি সম্ভাবনা থাকে যে তারা পরে এটি স্মরণ করতে এবং ব্যবহার করতে পারবে। দ্রুত নির্দেশাবলী খুব কমই ধরে রাখা যায়, কেবল যখন একটি শিশু পরিচিত স্থানে হাঁটে। নতুন শিক্ষাকে ধীর এবং শক্তিশালী হতে হবে এবং তবুও একঘেয়েমি রোধ করতে হবে। ৬ থেকে ১২ ঘণ্টা অন্তর মৃদু অনুস্মারক (soft reminders) সাধারণত কার্যকর বলে মনে হয়। একইভাবে, পরিচিত এবং পছন্দের চিন্তাভাবনাগুলির সাথে সংযোগ আরও ভালোভাবে ধারণে সাহায্য করে।

  ৩. প্রজনন বা পুনরাবৃত্তি (Reproduction)

   এই ধাপটি হল আচরণের মানসিক প্রতিরূপকে শারীরিক কাজে রূপান্তর করা। পুনরাবৃত্তির জন্য পর্যবেক্ষককে আচরণটি সম্পাদনের জন্য প্রয়োজনীয় শারীরিক এবং মানসিক সক্ষমতা থাকতে হবে। উদাহরণস্বরূপ, একটি শিশু একজন বাস্কেটবল খেলোয়াড়কে বল ডান্ক করতে দেখতে পারে, কিন্তু তাদের নিজেদের সেই কাজটি করার শারীরিক ক্ষমতা নাও থাকতে পারে। প্রায়শই পুনরাবৃত্তির প্রাথমিক প্রচেষ্টাগুলি ব্যর্থতা বা হতাশার সাথে যুক্ত থাকে। প্রত্যাশায় পূর্ব প্রস্তুতি উৎসাহ বজায় রাখতে সাহায্য করে। পুনরাবৃত্তি প্রচেষ্টা এবং মনোযোগ উভয় ক্ষেত্রেই আনুগত্য বা মেনে চলার (adherence) ধারণার সাথে ঘনিষ্ঠভাবে সংযুক্ত। একটি ছাড়া অন্যটি সর্বোত্তম ফল দেয় না। এইভাবে, পিতামাতার কেবল মুখস্থ করার ক্ষমতার দ্বারা প্রভাবিত হওয়া থেকে বিরত থাকা উচিত এবং উপস্থাপনায় বৈচিত্র্যকে উৎসাহিত করা উচিত।

  ৪. অনুপ্রেরণা (Motivation)

   চূড়ান্ত ধাপটি হল অনুপ্রেরণা। এমনকি যদি একজন ব্যক্তি মনোযোগ দেয়, মনে রাখে এবং শারীরিকভাবে একটি আচরণ সম্পাদন করতে সক্ষম হয়, তবে একটি কারণ না থাকলে তারা তা করবে না। অনুপ্রেরণা প্রায়শই আচরণের প্রত্যাশিত ফলাফল দ্বারা চালিত হয়, এই প্রক্রিয়াটিকে পরোক্ষ শক্তিবৃদ্ধি (vicarious reinforcement) বলা হয়। মডেল যদি তাদের আচরণের জন্য পুরস্কৃত হন, তবে পর্যবেক্ষক এটিকে অনুকরণ করতে আরও অনুপ্রাণিত হন। বিপরীতভাবে, মডেল যদি শাস্তি পান, তবে পর্যবেক্ষক আচরণটি পুনরাবৃত্তি করতে কম আগ্রহী হন। একই সময়ে, ঘন ঘন পুরস্কার প্রায়শই স্বতঃস্ফূর্ত অনুপ্রেরণার হ্রাস (depletion of spontaneous motivation)-এর শিকার হয় এবং পুরস্কার বা মনোযোগের জন্য ক্রমবর্ধমান চাহিদাতে ভোগে।

ব্যবহারিক প্রয়োগ

(Practical Applications)

এই পর্যবেক্ষণগুলির দুর্দান্ত ব্যবহারিক প্রয়োগ রয়েছে। বিকাশমান শিশু থেকে শুরু করে শিক্ষাগতভাবে অনুপ্রাণিত ব্যক্তি পর্যন্ত সকলের জন্যই পর্যবেক্ষণমূলক শিখন গুরুত্বপূর্ণ। শিশুদের জন্য এটি একাধিক ক্ষেত্রে গুরুত্বপূর্ণ - ব্যক্তিত্বের বিকাশ থেকে শুরু করে হতাশা সহনশীলতা (frustration tolerance) পর্যন্ত। জীবন প্রক্রিয়ার অপ্রত্যাশিততা অনেক চ্যালেঞ্জ নিয়ে আসে যা প্রত্যাশার বাইরে হতে পারে। এই সময়ে, যার সর্বোচ্চ পর্যবেক্ষণমূলক এক্সপোজার রয়েছে, সে সবচেয়ে ভালো করে। অন্যদের দ্বারা নির্ধারিত মহৎ আদর্শের পরিবর্তে বাস্তবের স্ব-পর্যবেক্ষণ দ্বারা বিকশিত হলে, স্ব-শ্রেণীকরণই (Self categorization) ক্রমাগত স্ব-সম্মানের একমাত্র পথ।

প্রত‍্যুষ চৌধুরী

Self categorisation theory and social identity- through observational modelling.

Observational modeling is a core concept in social learning theory, which posits that people can learn new behaviors and attitudes by simply observing others. This process, as described by psychologist Albert Bandura, isn't just about mimicry, it involves a series of cognitive and behavioral steps that determine whether an observed behavior will be learned and performed. This in return assists self ctegorization and helps develop self identity. The common observation like 'father fixedness' maybe explained by this hypothesis. If appropriately understood and applied to cultural family practices , 'inculcation by demonstration' can become a powerful tool. At the same time it explains the persistence of vice among the educated citizen due to the overarching power of childhood observational learning and adaptation as survival technique inspite of evidence to the contrary.

The four processes of observational learning.

Observational learning is not an automatic process. According to Bandura, four distinct cognitive processes must occur for a person to successfully learn a new behavior through observation.

Attention

The first and most crucial step is attention. You can't learn what you don't notice. The observer must focus on the model's behavior and the consequences of that behavior. Several factors can influence a person's attention, including the characteristics of the model (e.g., their status, attractiveness, or similarity to the observer) and the nature of the behavior itself (e.g., how novel or complex it is). Thus too many instructions , multiple advisors are received by progressive deafening of cognition for the perceiver.

Retention

Next, the observer must be able to retain or remember the observed behavior. This involves mentally coding the information, often by creating a mental image or verbal description of the action. The better a person can store this information in their memory, the more likely they are to be able to recall and use it later. Rapid sequence of instruction is seldom retained except when a child treads on familier space. New education should slow and reinforcing and yet prevent boredom. 6 to 12 hrly soft reminders usually appears to be effective. Similarly, association with familier and likable thoughts help better retention.

Reproduction

This step is about translating the mental representation of the behavior into physical action. Reproduction requires the observer to have the necessary physical and mental capabilities to perform the behavior. For example, a child may observe a basketball player dunking a ball, but they may lack the physical ability to reproduce the action themselves. Often early efforts of reproduction is associated with failures or dejection. Prior preparation in anticipation helps preserve enthusiasm. Reproduction is also closely connected to the concept of adherence both in effort and attention. One with out the other produces suboptimal results. Thus parents should refrain from being impressed at the ability to rote alone and encourage variations in presentation.

Motivation

The final step is motivation. Even if a person pays attention, remembers, and is physically able to perform a behavior, they won't do it unless they have a reason to. Motivation is often driven by the anticipated consequences of the behavior, a process known as vicarious reinforcement. If the model is rewarded for their behavior, the observer is more likely to be motivated to imitate it. Conversely, if the model is punished, the observer is less likely to reproduce the behavior. At the same time, frequent rewards is often subjected to depletion of spontaneous motivation and suffers from escalating demand for rewards or attention.

These observations have great practical applications. Observational learning is  important for the developing child to the educational motivated person. For children it is important in multiple sectors - from personality development to frustration tolerance. The unpredictibility of life processes brings many challenges which maybe beyound anticipation. In such time the one who has the highest observational exposure fares best. Self categorization is the only path to continued self honor when developed by self observation of reality instead of lofty ideals set by others.

Pratyush Chaudhuri 

Slant comments and reflection of ideologies- psychological evaluation .

Slant comments, in the context of media and communication, are biased comments or statements that present information from a particular perspective to subtly influence a reader's perception. The psychology behind these comments is rooted in fundamental cognitive biases and group dynamics, which are also how they reflect broader ideologies.

They are the result of cognitive biases and have significant psychological drivers. They can be so dominant in nature that may result in unnecessary commentary of a sitting CJI as India recently observed.

Slant comments are effective because they exploit common cognitive biases, which are mental shortcuts our brains use to make decisions and process information quickly. When CJI mentioned the petitioner should 'aks lord Vishnu' how to solve the problem, he triggered a common and familiar cognitive notion of a devout hindu. The place and the context was inappropriate. The ultimate result was a slant comment brought about an antagonistic perception even if it was unwanted.

Confirmation bias is the most significant psychological driver. People tend to seek out and interpret information that confirms their pre-existing beliefs. When an individual encounters a slant comment that aligns with their worldview, it strengthens their existing beliefs, making them feel like their perspective is the correct and only rational one. This creates an echo chamber effect. Obviously, the media was a buzz with the news the whole of Saturday.

In-group/Out-group bias among humans have a natural tendency to favor their "in-group" (people who share their identity, beliefs, or political affiliation) and be suspicious of or hostile toward the "out-group." Slant comments often frame an issue in a way that portrays the commenter's group as "good" or "right" and the opposing group as "bad" or "wrong." This reinforces a sense of group identity and belonging.Being a Buddhist convert in this generation and carrying father's hindu name , the comment merely amplified the in group - out group difference in a country wanting a reliable legal system.

Motivated reasoning is the unconscious tendency to process information in a way that protects one's existing beliefs. When confronted with facts that challenge their ideology, individuals may use motivated reasoning to dismiss or reframe the information, often by labeling the source as biased or untrustworthy. Slant comments provide a ready-made framework for this, offering a biased interpretation that helps a person avoid the cognitive dissonance of changing their mind.

Reflection of Ideologies.

Slant comments aren't just random biases, they are direct reflections of an individual's underlying ideology—a coherent set of beliefs, values, and assumptions about how society should be organized. They are the practical, conversational expressions of these worldviews.

Selective Framing is an ideology that dictates what information is important and how it should be presented. For example, a person with a conservative ideology might write a slant comment about a new tax policy by focusing on the "burden on small businesses," while someone with a liberal ideology might focus on the "benefits for social programs." Both are highlighting specific, ideologically-relevant aspects of the same issue. A slant on a groups nature of God could have been better  presented as concern for artistic restoration or even equivocal adjudication without commentary.

Word choice remains equally important.The specific words used in a slant comment are often loaded with ideological meaning. For instance, using the term "tax relief" versus "tax cuts" subtly implies whether the policy is a form of liberation or a reduction. Similarly, referring to immigrants as "undocumented workers" versus "illegal aliens" reflects different ideological stances on immigration. So does comments like ' ask your  lord to give a solution ' by a sitting chief justice.

Reinforcing narratives is the powerful outcome of these mere slants. Ideologies rely on core narratives and simplified stories. A slant comment often serves to reinforce these narratives. For example, a comment about a protest might frame it as "a necessary expression of civil disobedience" (a liberal narrative) or "anarchy and a threat to law and order" (a conservative narrative). These narratives simplify complex events and help people make sense of the world in a way that aligns with their beliefs.

Slants are powerful and people in position of authority should be careful about the comments made in public and that which go on record. Judicial records are never expunged. A repentence doesn't help. What happened in the court room on this day shall remain in the memories of all proud Hindus and they may ask their lord the next time they wish to engage with societal dilemmas. That decision may depart from the constitutional framework.

Pratyush Chaudhuri