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B R Ambedkar: The Quest for Justice isa five-volume set of papers exploring the major themes of research surrounding the capacious oeuvre of Dr. B.R. Ambedkar, primarily in terms of political, social, legal, economic, gender, racial, religious, and cultural justice.
“What the Communist Manifesto is to the capitalist world, Annihilation of Caste is to India.” —Anand Teltumbde, author of The Persistence of Caste The classic work of Indian Dalit politics, reframed with an extensive introduction by Arundathi Roy B.R. Ambedkar’s Annihilation of Caste is one of the most important, yet neglected, works of political writing from India. Written in 1936, it is an audacious denunciation of Hinduism and its caste system. Ambedkar – a figure like W.E.B. Du Bois – offers a scholarly critique of Hindu scriptures, scriptures that sanction a rigidly hierarchical and iniquitous social system. The world’s best-known Hindu, Mahatma Gandhi, responded publicly to the provocation. The hatchet was never buried. Arundhati Roy introduces this extensively annotated edition of Annihilation of Caste in “The Doctor and the Saint,” examining the persistence of caste in modern India, and how the conflict between Ambedkar and Gandhi continues to resonate. Roy takes us to the beginning of Gandhi’s political career in South Africa, where his views on race, caste and imperialism were shaped. She tracks Ambedkar’s emergence as a major political figure in the national movement, and shows how his scholarship and intelligence illuminated a political struggle beset by sectarianism and obscurantism. Roy breathes new life into Ambedkar’s anti-caste utopia, and says that without a Dalit revolution, India will continue to be hobbled by systemic inequality.
This book revisits the philosophy of B.R Ambedkar in the context of the present socio-economic-political realities of India. It examines the philosophical and theoretical interventions of Ambedkar, as well as his egalitarian principles of equality, liberty, fraternity and morality. Noting the current shift in state policy from welfarism to neoliberalism, the book argues that the measures, interventions and recommendations that Ambedkar made are highly appropriate and concrete to face challenges and can be considered as practical solutions to existing problems. It studies various themes that form a part of his oeuvre such as Buddhism, federalism, justice, social exclusion, representation, anti-caste system, women’s equality, among others. It also discusses his impact on literature, visual arts, and literary, democratic and cultural movements throughout history. The volume positions Ambedkar as a theoretician, social reformer, and a real visionary of social justice and democratization. It will be of great interest to scholars and researchers of social exclusion, politics, especially Indian political thought, sociology and South Asian studies.
B.R. Ambedkar, the architect of India's constitution, and M.K. Gandhi, the Indian nationalist, two figures whose thought and legacies have most strongly shaped the contours of Indian democracy, are typically considered antagonists who held irreconcilable views on empire, politics, and society. As such, they are rarely studied together. This book reassesses their complex relationship, focusing on their shared commitment to equality and justice, which for them was inseparable from anticolonial struggles for sovereignty. Both men inherited the concept of equality from Western humanism, but their ideas mark a radical turn in humanist conceptions of politics. This study recovers the philosophical foundations of their thought in Indian and Western traditions, religious and secular alike. Attending to moments of difficulty in their conceptions of justice and their languages of nonviolence, it probes the nature of risk that radical democracy's desire for inclusion opens within modern political thought. In excavating Ambedkar and Gandhi's intellectual kinship, Radical Equality allows them to shed light on each other, even as it places them within a global constellation of moral and political visions. The story of their struggle against inequality, violence, and empire thus transcends national boundaries and unfolds within a universal history of citizenship and dissent.
A provocative attempt to think about what was previously considered unthinkable: a serious philosophical case for the rights of robots. We are in the midst of a robot invasion, as devices of different configurations and capabilities slowly but surely come to take up increasingly important positions in everyday social reality—self-driving vehicles, recommendation algorithms, machine learning decision making systems, and social robots of various forms and functions. Although considerable attention has already been devoted to the subject of robots and responsibility, the question concerning the social status of these artifacts has been largely overlooked. In this book, David Gunkel offers a provocative attempt to think about what has been previously regarded as unthinkable: whether and to what extent robots and other technological artifacts of our own making can and should have any claim to moral and legal standing. In his analysis, Gunkel invokes the philosophical distinction (developed by David Hume) between “is” and “ought” in order to evaluate and analyze the different arguments regarding the question of robot rights. In the course of his examination, Gunkel finds that none of the existing positions or proposals hold up under scrutiny. In response to this, he then offers an innovative alternative proposal that effectively flips the script on the is/ought problem by introducing another, altogether different way to conceptualize the social situation of robots and the opportunities and challenges they present to existing moral and legal systems.
At present, a nativist turn in Indian political theory can be observed. There is a general assumption that the indigenous thought to which researchers are supposed to be (re)turning may somehow be immediately visible by ignoring the colonization of the mind and polity. In such a conception of svaraj (which can be translated as ‘authentic autonomy’), the tradition to be returned to would be that of the indigenous elites. In this book, this concept of svaraj is defined as a thick conception, which links it with exclusivist notions of spirituality, profound anti-modernity, exceptionalistic moralism, essentialistic nationalism and purism. However, post-independence India has borne witness to an alternative trajectory: a thin svaraj. The author puts forward a workable contemporary ideal of thin svaraj, i.e. political, and free of metaphysical commitment. The model proposed is inspired by B.R. Ambedkar's thoughts, as opposed to the thick conception found in the works of M.K. Gandhi, KC Bhattacharya and Ramachandra Gandhi. The author argues that political theorists of Indian politics continue to work with categories and concepts alien to the lived social and political experiences of India's common man, or everyday people. Consequently, he emphasises the need to decolonize Indian political theory, and rescue it from the grip of western theories, and fascination with western modes of historical analysis. The necessity to avoid both universalism and relativism and more importantly address the political predicaments of ‘the people’ is the key objective of the book, and a push for a reorientation of Indian political theory. An interesting new interpretation of a contemporary ideal of svaraj, this analysis takes into account influences from other cultures and sources as well as eschews thick conceptions that stifle imaginations and imaginaries. This book will be of interest to academics in the fields of philosophy, political science, sociology, literature and cultural studies in general and contemporary political theory, South Asian and Indian politics and political theory in particular.
This book offers intimate readings of a diverse range of global autobiographical literature with an emphasis on the (re)presentation of the physical body. The twelve texts discussed here include philosophical autobiography (Nietzsche), autobiographies of self-experimentation (Gandhi, Mishima, Warhol), literary autobiography (Hemingway, Das) as well as other genres of autobiography, including the graphic novel (Spiegelman, Satrapi), as also documentations of tragedy and injustice and subsequent spiritual overcoming (Ambedkar, Pawar, Angelou, Wiesel). In exploring different literary forms and orientations of the autobiographies, the work remains constantly attuned to the physical body, a focus generally absent from literary criticism and philosophy or study of leading historical personages, with the exception of patches within phenomenological philosophy and feminism. The book delves into how the authors treated here deal with the flesh through their autobiographical writing and in what way they embody the essential relationship between flesh, spirit and word. It analyses some seminal texts such as Ecce Homo, The Story of My Experiments with Truth, Waiting for a Visa, I Know Why the Caged Bird Sings, A Moveable Feast, Night, Baluta, My Story, Sun and Steel, The Philosophy of Andy Warhol, MAUS and Persepolis. Lucid, bold and authoritative, this book will be of great interest to scholars and researchers of philosophy, literature, gender studies, political philosophy, media and popular culture, social exclusion, and race and discrimination studies.