Collated by Tusar Nath Mohapatra
Galaxies are not actually "related" out of care or choice; they are bound and pulled by blind, physical laws like gravity, yet they often crash into and destroy one another or drift endlessly apart into empty space. [1, 2, 3, 4, 5]
- Evolutionary limits on empathy: Early humans lived in small tribes of roughly 150 people. Our brains evolved to track close relationships, survival, and social standing within a small group, not billions of strangers worldwide.
- Cognitive overload: Modern life bombards us with thousands of problems, news stories, and suffering daily. To protect themselves from emotional burnout, people unconsciously shut down and tune out distant pain.
- Out-group bias: The human brain naturally categorizes people into "us" (family, friends, community) and "them" (outsiders, rivals, or unknown groups). This makes it easy to feel empathy for close circles while ignoring or distrusting strangers.
- Systemic and social distance: In large cities and digital societies, people live side-by-side but remain anonymous. Lacking direct, personal connection makes it simple to pass others by without a second thought.
- The universe has no malice or love: Galaxies do not collide out of anger, nor do they expand away from each other out of coldness. They simply obey mathematics and physics. [1, 2, 3, 4]
- Meaning is a human choice: Unlike the silent, indifferent cosmos, humans actually possess consciousness. Indifference is a default habit or a defense mechanism, but connection, kindness, and empathy are choices we can actively make. [1]
- Are you thinking about everyday social behavior or global/societal indifference?
- Would you like to look at this from a psychological or philosophical point of view?
- GoogleAI
Key Details from the Account
- Chapter Name: Chapter 25, titled "England", in My Reminiscences.
- The Disappointment: When he first arrived in England as a seventeen-year-old youth, the stark reality of the cold weather, the alien social customs, the lack of warm intellectual or spiritual depth he had imagined, and the general indifference or ignorance of the locals shattered the grand, romanticized picture he had previously held in his mind.
- Context of the Memoir: Tagore wrote My Reminiscences in his fiftieth year (around 1912) just before traveling to Europe and America, reflecting back on how his youthful ego, romantic notions, and high expectations clashed with his actual experiences abroad. [1, 3, 4, 5, 6, 7, 8, 9]
- The specific rules for life Tolstoy created (and constantly broke) in his 1858 diaries
- How his struggle with these distractions later inspired the themes of lust and celibacy in his famous novella, The Kreutzer Sonata
- His wife Sophia's perspective on these diaries [1, 2, 5, 6, 7, 8]
- GoogleAI
The four desires driving all human behavior — Bertrand Russell's magnificent Nobel Prize acceptance speech
All human activity is prompted by desire... Russell points to four such infinite desires — acquisitiveness, rivalry, vanity, and love of power — and examines them in order:
https://x.com/themarginalian/status/2108369104864227692
@MakrandParanspe explores Sri Aurobindo’s teachings on the infinite secret of the Veda, Dharma & Yajna—and our calling to offer the world what it is deeply thirsty for. @PariksithSingh @AmazingVedas Watch, reflect & enjoy.
https://x.com/sriaurobindochr/status/2108256611114377437
ससपा आरक्षण नीतियों की व्यापक रूप से समीक्षा करेंगे। इसके अतिरिक्त, धर्म, जाति अथवा लिंग के आधार पर समाज को विभाजित करने वाले अथवा सामाजिक एवं व्यक्तिगत पहचानों का शस्त्रीकरण करने वाले किसी भी संवैधानिक प्रावधान, विधि या सार्वजनिक नीति को पूर्णतः निरस्त कर दिया जाएगा।
https://x.com/MNageswarRaoIPS/status/2108190441346896309
We will comprehensively review the reservation policies. Furthermore, any constitutional provisions, laws, or public policies that divide people based on religion, caste, or sex, or that weaponise identities, will be repealed.
https://x.com/MNageswarRaoIPS/status/2107808371781099634
Indira Gandhi National Centre for the Arts, Janapada Sampada Division invites you to an engaging discussion and book launch of 𝐂𝐨𝐧𝐭𝐨𝐮𝐫𝐬 𝐨𝐟 𝐈𝐧𝐝𝐢𝐠𝐞𝐧𝐨𝐮𝐬 𝐏𝐡𝐢𝐥𝐨𝐬𝐨𝐩𝐡𝐲: 𝐌𝐚𝐩𝐩𝐢𝐧𝐠 𝐭𝐡𝐞 𝐀𝐞𝐬𝐭𝐡𝐞𝐭𝐢𝐜 𝐚𝐧𝐝 𝐄𝐭𝐡𝐢𝐜𝐚𝐥 𝐖𝐨𝐫𝐥𝐝𝐬 𝐨𝐟 𝐍𝐨𝐫𝐭𝐡𝐞𝐚𝐬𝐭 𝐈𝐧𝐝𝐢𝐚 by Prof. Bhagat Oinam. The session will explore the rich philosophical traditions of Northeast India, bringing together perspectives on its indigenous knowledge systems, aesthetics and ethical worlds.
https://x.com/ignca_delhi/status/2108196759373746573
Happy to be speaking as general editor @SpringerNature of the book series on “Indian philosophy past and present “at the release of “contours of indigenous philosophy “ published @SpringerNature #bookseries covering 3000 years of philosophy in india !
https://x.com/ProfessorPuri/status/2108396398966435847
Suneel Katariya. The name "Suneel" has a mystical significance to the discovery of a protein that responds to "blue" light. #medicinenobel
https://x.com/Nimai_Swain/status/2108365030580461925
When One Refuses to Surrender One’s Convictions
by Dr Salim Nazzal countercurrents.org/2026/10/when-o…
Standing alone against the majority does not necessarily mean being right, but neither does popular opinion guarantee truth. In this reflective essay, Dr Salim Nazzal draws on Eugène Ionesco’s "Rhinoceros" and Henrik Ibsen’s "An Enemy of the People" to explore the courage required to resist conformity. Through the contrasting figures of Bérenger and Dr Thomas Stockmann, he examines the struggle to defend human dignity, independent thought and truth against social pressure. Recalling the enduring story of Galileo, Nazzal argues that conviction must be accompanied by reflection and a willingness to reconsider, not blind stubbornness or automatic opposition.
https://x.com/Countercurrents/status/2108416742469030249
Sleeping Beauties – David Byrne on how transformative ideas go dormant and how (often after centuries or civilizations, often with the help of one true believer) they awaken to change the world
https://x.com/themarginalian/status/2108397779231904185
[PDF] NATION AND THE VERNACULAR: A CASE OF URDU IN PARTITIONED INDIA
and cultural ramifications for the Urdu language in partitioned India. Delving into
Urdu's evolution, this study examines its politicization and marginalization post-Partition …
Secularism and Religion in Politics: A Comparative Perspective
in Pakistan, … In India, the rise of Hindutva as a major political and cultural force has
reshaped the Indian … In India, the impact of Hindutva has not been limited to …
Secularism and Religious Politics in India
secularism. The Bharatiya Janata Party (BJP) and its affiliated organisations, such
as the Rashtriya Swayamsevak Sangh (RSS), promote the idea of India as a Hindu …
Final Reflections on Secularism and Religious Politics in South Asia
the normative strength of secular governance, paving the way for the rise of Hindutva.
The BJP’s ascent, particularly after Narendra Modi’s election in 2014, signifies a shift …
Gendered Patterns of Counter-dissemination: Hindu Women Navigating Religious Nationalism in the United States
disinformation, … -hegemonic discourses against the transnational Hindutva
dissemination regime. We … these studies, our sampling strategies did not yield …
In Conversation about Utopia
anti-utopian emphasis on Hindutva hegemony. In contrast, Zoe Zielke’s article on
Buddhist environmental activism in the uk emphasizes the utopian potential of …
Review Symposium on Tariq Modood and Thomas Sealy, The New Governance of Religious Diversity (Polity, 2024)
of religious diversity. While welcoming their redefinition of secularism(s) as a means
of governing religious diversity, we argue that it is also important to differentiate …
[PDF] Historicity, Politics of Culture, and Self-Fashioning: A New Historicist Reading of Shashi Tharoor Riot
Shashi Tharoor operates as a complex literary intervention into the entangled
terrains of historical construction, memory, and mythmaking. Engaging theories of …
[PDF] 'History from Below': Reading Sharankumar Limbale's Sanatan as Counter-History
counter-history which subverts dominant history by devising alternative subaltern
historiography. By focusing on the ‘culture’and ‘experiences’ of Mahars through …
[PDF] Rabindranath Tagore: Educational Vision and Relevance to the Present Scenario
the curriculum. It encourages regular participation in games, fitness activities, and
indigenous sports to build stamina, teamwork, discipline, and leadership qualities …
mosaic of cultures, beliefs, and philosophies. From the ancient Indus Valley
civilization to the rapidly evolving contemporary society, Indian culture has …
Chapter 6: The Role of Religion in Modern Indian Culture
Spiritual Reformers of the 19th and 20th Centuries
The colonial encounter brought a new wave of introspection within Indian society. Spiritual reformers like Raja Ram Mohan Roy, Swami Vivekananda, Sri Aurobindo, Mahatma Gandhi, and Rabindranath Tagore engaged with Western modernity while reaffirming the relevance of Indian spiritual traditions. Swami Vivekananda was instrumental in bringing Indian spiritualism to the global stage, especially through his speech at the 1893 Parliament of the World's Religions in Chicago. His interpretation of Vedanta emphasized self-realization, universal brotherhood, and national pride. As noted by Ninian Smart (1996) in The World's Religions, Vivekananda's message "revived the spiritual self-confidence of a colonized people."
Sri Aurobindo, a philosopher and yogi, envisioned a spiritual evolution of humanity, arguing that spiritual consciousness must guide political and social life. In The Life Divine (1939), he proposed a synthesis of science and spirituality, suggesting that Indian culture has the capacity to lead a global spiritual renaissance. Mahatma Gandhi, though political in stature, drew deeply from Bhagavad Gita, Jain principles of ahimsa (non-violence), and Christian ethics. His concept of Swaraj (self-rule) was not just political autonomy but spiritual self-discipline. According to Judith Brown (1989) in Gandhi: Prisoner of Hope, Gandhi's appeal lay in his "spiritual leadership that transcended sectarian boundaries."
Impact on Modern Cultural Values and Institutions
These spiritual movements deeply impacted India's post-independence cultural ethos. The Indian Constitution, while secular, incorporates spiritual values like equality, justice, and non-violence, reflecting a cultural heritage shaped by spiritual reform. Modern Indian culture continues to draw from spiritual symbols and practices. Yoga, once an esoteric path to liberation, has become a global health and wellness movement, promoted internationally through International Yoga Day, initiated by India at the UN in 2014. Similarly, Ayurveda, meditation, and mindfulness practices have found a resurgence not only within India but globally. Educational institutions like Theosophical Society, Ramakrishna Mission, Art of Living Foundation, and Isha Foundation blend spiritual teachings with social service, education, and environmental activism. They represent a continuum of spiritual consciousness adapted to modern challenges. As David Smith (2003) points out in Hinduism and Modernity, these institutions “fuse modern forms of organization with age-old spiritual goals, creating a uniquely Indian model of cultural engagement.”
REFERENCE:
• Sharma, Arvind. The Philosophy of Religion and Advaita Vedanta: A Comparative Study in Religion and Reason (2002). Penn State University Press.
• Thapar, Romila. Ashoka and the Decline of the Mauryas (2001). Oxford University Press.
• Habib, Irfan. Essays in Indian History: Towards a Marxist Perception (2003). Tulika Books.
• Eaton, Richard M. The Rise of Islam and the Bengal Frontier, 1204–1760 (1993). University of California Press.
• Chatterjee, Partha. The Nation and Its Fragments: Colonial and Postcolonial Histories (1993). Princeton University Press.
• Parekh, Bhikhu. Gandhi’s Political Philosophy: A Critical Examination (1995). Palgrave Macmillan.
• Nehru, Jawaharlal. The Discovery of India (1946). Oxford University Press.
• Austin, Granville. Working a Democratic Constitution: A History of the Indian Experience (2000). Oxford University Press.
• Bhargava, Rajeev. Secularism and Its Critics (1998). Oxford University Press.
• Jaffrelot, Christophe. Hindu Nationalism: A Reader (2007). Princeton University Press.
• Thapar, R. (2002). Early India: From the Origins to AD 1300. University of California Press.
• Radhakrishnan, S. (1929). Indian Philosophy (Vol. 1). George Allen & Unwin.
• Jaini, P. S. (1979). The Jaina Path of Purification. University of California Press.
• Hawley, J. S. (2015). A Storm of Songs: India and the Idea of the Bhakti Movement. Harvard University Press.
• Eaton, R. M. (2000). Essays on Islam and Indian History. Oxford University Press.
• Richards, J. F. (1993). The Mughal Empire. Cambridge University Press.
• McLeod, W. H. (2009). Sikhism. Penguin Books.
• Jones, K. W. (1989). Socio-Religious Reform Movements in British India. Cambridge University Press.
• Prothero, S. (2003). Religion Matters: An Introduction to the World's Religions. McGraw-Hill.
• Bhargava, R. (1998). Secularism and Its Critics. Oxford University Press.
• Appadurai, A. (1996). Modernity at Large: Cultural Dimensions of Globalization. University of Minnesota Press.
• Babb, L. A. (1986). Redemptive Encounters: Three Modern Styles in the Hindu Tradition. University of California Press.
• Dumont, L. (1980). Homo Hierarchicus: The Caste System and Its Implications. University of Chicago Press.
• Fuller, C. J. (2004). The Camphor Flame: Popular Hinduism and Society in India. Princeton University Press.
• Jaffrelot, C. (2007). Hindu Nationalism: A Reader. Princeton University Press. 85
• Jacobsen, K. A., & Raj, S. J. (2009). South Asian Religions on Display: Religious Processions in South Asia and in the Diaspora. Routledge.
• Kaur, R., & Singh, T. (2008). Festival Business: Ganesh Utsav in Contemporary Mumbai. South Asia: Journal of South Asian Studies, 31(2), 317–343.
• Madan, T. N. (1987). Religion in India. Oxford University Press.
• Mines, D. P., & Lamb, S. (Eds.). (2010). Everyday Life in South Asia. Indiana University Press.
• Narayanan, V. (2010). Water, Wood, and Wisdom: Ecological Perspectives from the Hindu Traditions. In Tucker, M. E., & Williams, D. R. (Eds.), Ecology and Religion. Harvard University Press.
• Radhakrishnan, S. (1939). Indian Philosophy. Oxford University Press.
• Thapar, R. (2003). The Penguin History of Early India. Penguin Books.
• Smart, N. (1996). The World's Religions. Cambridge University Press.
• Aurobindo, S. (1939). The Life Divine. Sri Aurobindo Ashram Press.
• Brown, J. (1989). Gandhi: Prisoner of Hope. Yale University Press.
• Smith, D. (2003). Hinduism and Modernity. Blackwell Publishing.
• Eck, D. (1998). India: A Sacred Geography. Harmony Books.
• Sharma, A. (2004). Women in Indian Religions. Oxford University Press.
• Sen, A. (2005). The Argumentative Indian: Writings on Indian History, Culture and Identity. Penguin.
• Chakrabarti, K. (2012). Classical Indian Philosophy of Mind: The Nyaya Dualist Tradition. State University of New York Press.
No comments:
Post a Comment