Date of Programme: 27-28 February 2018
Department/Institute: Department of Philosophy, University of Mumbai
Contact person with Address: Harish Pedaprolu. events.philosophy@gmail.com
Download details:

Advertisement No. KNU/R/Advt./01/17 Date: 03.01.2018

Kazi Nazrul University invites online applications from eligible Indian Nationals for recruitment in the following posts on Direct Recruitment Basis:


Professor, Associate Professor, Assistant Professor: Rs. 1000/- (One thousand only) for UR and Candidates belonging to SC/ST/OBC-A/OBC-B/Persons with disabilities categories are exempted from paying application fee.

Age Limits:

  1. i)  The upper age limit for the post of Assistant Professor is 37 ( thirty seven) years on the 1st January of the year of the advertisement relaxable up to 5 years for SC/ST and 3 years for OBC category (non-creamy layer) candidates. Differently-abled candidates (except for Physical Education) for the post of Assistant Professor are entitled to an age relaxation of l0 years. Age relaxation of 5 years is available to the candidates possessing Ph.D Degree.
  2. ii)  Age limit for the post of Associate Professor and Professor may be followed as per the UGC Guidelines in this regard and their amendments from time to time.

Note: Exceptionally qualified over-age candidates may be called for the interview at the discretion of the concerned University authority only in the rarest cases. But their recruitment will depend on the condonation of overage by the Government on a case-to-case basis, purely on merit, normally not exceeding one percent of the total size of the concerned panel, rounded off to the next whole number.

Qualifications and Experience:

Based on the University Grants commission’s Notification No.F.3-112009, dt.30.06.2010 notified in Gazette of India on 18th September, 2010 and pursuant to the University Grants Commission (Minimum qualifications for Appointment of teachers and other Academic Staff in Universities and Colleges and Measures for the Maintenance of Standards in Higher Education) (4thAmendment),- Regulations, 2016 vide No. F.l-2120I6 (PS/Amendment) notified in the Gazette of India on 11th July, 2016, the State Government in the Department of Higher Education, Science & Technology and Biotechnology, taking into account all aspects of the matter, including local conditions, has decided to prescribe the following eligibility criteria, qualifications and norms for direct recruitment to the posts of Assistant Professor, Associate professor and Professor in the State-aided Universities of West Bengal.

(A) Professor (Pay Band Rs 37,400/- – 67,000/- plus Academic Grade Pay Rs 10,000/-)

1) Minimum Eligibility Criteria

i) An eminent scholar with consistently good academic record and a Ph.D. degree in the concerned/allied/ relevant discipline with a number of high quality research publications in reputed journals and / or publication of books.

ii) At least l0 years’ experience in University/ College and/ or experience in research in university/ reputed research institutions/ industries.

iii) Research guidance of doctoral students.

iv) A minimum score as stipulated in the Academic Performance Indicator (API) based on Performance Based Appraisal System (PBAS), set out the in UGC Regulations 2016 in Appendix III Table II(B).

An outstanding professional with established reputation in the relevant field, who has made significant contribution to the knowledge in the concerned/allied/relevant discipline, to be

substantiated by credentials.

2) Additional Experience

Contribution to educational innovation, design of new curricula and courses and use of modern technology in teaching-learning process.

(B) Associate Professor (Pay Band Rs 37,400 to 67,000 plus Academic Grade Pay Rs 9,000/-) 1. Minimum Eligibility Criteria:

i) Good academic record with a Ph.D. degree in the concerned/ allied/ relevant disciplines.

ii) A Master’s degree in concerned /allied/relevant disciplines with at least 55% marks (or an equivalent grade in a point scale wherever grading system is followed) along with relaxations applicable to specified categories, as explained in the Note l.

iii) A minimum of 8 (eight) years of experience of teaching and/ or research in an academic/ research position equivalent to that of Assistant Professor in a University, College or reputed research institution/ industry with a number of good quality publications in reputed journals and/ or publication of books.

iv) A minimum score as stipulated in the Academic Performance Indicators (API) based on Performance Based Appraisal System (PBAS), set out the in UGC Regulations 2016 in Appendix III Table II(B).

2. Additional Experience

i) Contribution to educational innovation, design of new curricula and courses and use of modern technology in teaching-learning process.

ii) Guidance of Ph. D students/ research projects.

(C) Assistant Professor (Pay Band 15,600-39,100 plus Academic Grade Pay Rs 6000):

Essential Qualifications: –

i) Good academic record as defined by the concerned University with at least 55% marks (or an equivalent grade in a point scale wherever grading system is followed) at the Masters Degree level in a relevant subject, along with relaxations applicable to specified categories, as explained in the Note1.

ii) The candidate must have cleared the National Eligibility Test (NET) conducted by the UGC (CSIR) or similar test accredited by the UGC like NET/SLET/SET, along with exemptions to specified categories, as explained in the Note 2.


l: Relaxation of Marks for Direct Recruitment of Assistant Professor, Associate Professor and Professor:
i. A relaxation of 5% may be provided at the Graduate and Masters level for the Scheduled Castes/ Scheduled Tribes/Differently-abled (physically and visually differently-abled) / other Backward Classes (non-creamy layer) categories for ihi pu.pot” of eligibility and for assessing good academic records during direct recruitment to teaching positions. However, differently-abled (physically and visually) candidates are not eligible for any marks relaxation in Physical Education discipline.

ii. The minimum qualifying marks of 55% is relaxable by 5% marks (from 55% to 50%) at the Master level for Ph.D. Degree holders who have obtained their Masters degree prior to September 19,199l.

iii. The eligibility marks of 55% marks (or an equivalent grade in a point scale wherever grading system is followed) and the relaxation of 5% to the categories mentioned above are permissible, based on only the qualifying marks without including any grace mark procedures.

iv. All the essential qualifications must have been obtained from a recognized University/ institute. By a recognized University / Institute is meant a University / institute affiliated to UGC/other statutory apex bodies, or recognized by the State or Central Government as a centre of higher learning. In case of a foreign University, the degree concerned should be recognized as equivalent to its Indian counterpart by the Association of Indian Universities.

2. NET/SLET/SET Exemption for the Post of Assistant Professor:

i. The candidates who have been awarded Ph.D. Degree in the same or in a relevant subject in accordance with the University Grants Commission (Minimum Standards and Procedure for award of Ph.D. Degree) Regulations,2009 are exempted from qualifying in the Eligibility Test (NET/SLET/SET).

ii. Candidates registered for Ph.D. programme prior to 11 July, 2009 shall be exempted from qualifying in the Eligibility Test ( NET/SLET/SET) as described hereinafter :

The award of Degree to candidates registered for the Ph.D. programme prior to July 11,2009, shall be governed by the provisions of the then existing Ordinances/ Bye laws/ Regulations of the institutions awarding the Degree in the same or relevant subject shall be exempted from the requirement of NET/ SLET/SET, subject to fulfillment of the following conditions:

  1. a)  Ph.D. degree of the candidate awarded in regular mode only;
  2. b)  Evaluation of the Ph.D. thesis by at least two external examiners;
  3. c)  Open Ph.D. viva voce of the candidate had been conducted;
  4. d)  Candidate has published two research papers from his/her Ph.D. work out of which at least

    one must be in a refereed journal;

  5. e)  Candidate has made at least two presentations in conferences/seminars, based on his/her

    Ph.D work.

  6. f)  (a) to (e) as above are to be certified by the Vice-Chancellor/Pro-Vice-Chancellor /Dean

    (Academic Affairs)/Dean (University instructions).

iii) NET/SLET/SET shall also not be required for such Master’s Programmes in disciplines for which NET/SLET/SET is not conducted.

3. Relevant/ allied disciplines in each case, good academic record may be decided by the appropriate bodies of the concerned university.

4. The Period of time spent by the candidates to acquire M. Phil and/ or Ph.D. degree shall not be claimed or considered as teaching/research experience for appointment to the post of Associate Professor/Professor.

5. Composition of the selection committee and the selection criteria based on the candidates’ academic record, research experience, performance in his/ her previous academic/ research positions in the colleges/ universities/ research institutes/ industries and other related aspects may be decided by the appropriate bodies of the concerned university taking into consideration as far as practicable, the relevant guidelines of UGC in such matters.

6. A minimum Academic Performance Indicators (API) based on Performance Based Appraisal System (PBAS), set out the in UGC Regulations, 2016 in Appendix III Table II(B) score and weightages in Selection Committees are essential for Direct Recruitment as mentioned below for the post of Assistant Professor, Associate Professor and Professor.


Assistant Professor (Stage l)

Associate Professor (Stage 4)

Professor (Stage 5)

Minimum API Score

Minimum Qualification as stipulated in these regulations

Consolidated API score requirement of 300 points from categories II & III of APIs (cumulative)

Consolidated API score requirement of 400 points from categories II & III of APIs (cumulative)

General Instructions:

  1. Application Link:


  2. Print out of Application in all aspects should be sent to The Registrar, Kazi Nazrul University, Nazrul Road, P.O. – Kalla (C.H.), Asansol – 713340, West Bengal latest by 06/02/2018. The University will not be responsible for any postal delay. Application should send in a cover envelop superscribed as “Application for the post of ……………..in the department of…………………, Category:…………..”
  3. Initially the appointment will be made for a period of 1(one) year. Based on the performance they may be regularized in the post.
  4. Persons employed in Government / Semi Government Organizations / Autonomous Bodies should submit their application through proper channel. They may, however, send an advance copy of the application. Those who are unable to process their application through proper channel may submit ‘No Objection Certificate (NOC)’ from present employer during the time of interview. However, they should submit an undertaking to that effect. Direct application from such candidates will not be entertained.
  5. Age relaxation for SC/ST/OBCs/Ex-Serviceman and Persons with Disabilities (PWD) is applicable as per Government norms.
  6. SC, ST, OBC-A, OBC-B certificate, (as the case may be, if applicable) issued by the competent authority of Govt. of West Bengal only, will be considered.
  7. The University reserves the right of rejecting any or all the applications without assigning any reasons thereof.
  8. Candidates applying for more than one post may apply separately for each post.
  9. Mere eligibility will not vest any right on any candidate for being called for interview. The decision of the University in all matters will be final. No correspondence will be entertained from the candidates in connection with the process of selection. Canvassing in any manner would entail disqualification of the candidature.
  10. Incomplete applications or applications without self-attested copies of certificates or received after the last date are liable to be rejected.
  11. Applications received without requisite fees will be rejected.

12. No TA/DA is admissible for attending the interview.

N.B.: The candidates who applied previously (Ref. No. KNU/R/Rectt/061/16 dated 19.01.2016,

KNU/R/Rectt/660/16 dated 15.09.2016) are to apply again online.


04.01. 2018


03.02. 2018


06.02. 2018

ICPR National Seminar on “Sri Ramakrishna Kathamrita”

Details…. last date for receiving papers 31.01.2018



Indian Council of Philosophical Research (ICPR) has decided to organize a 3- day National Seminar on “Sri Ramakrishna Kathamrita”. The seminar will be held at India International Centre, New Delhi. The tentative dates will be during 21-23 February, 2018.

Those interested are invited to present well researched learned papers on a suitable topic relating to the theme as indicated in the enclosed theme note and submit the same to the undersigned latest by 31 January, 2018.

Dr.Ranjan K. Ghosh (M) 9810395394; e-mail:<ranjanghosh14@gmail.com Director, National Seminar on “Sri Ramakrishna Kathamrita”



Sri Ramakrishna Kathamrita or The Gospel of Sri Ramakrishna is a recorded conversation of Sri Ramakrishna (1836-1886 AD) – a spiritual Master of Bengal – with his disciples, devotees and visitors. Mahendranath Gupta, an intimate disciple of Sri Ramakrishna under the pseudonym of “M”, recorded in writing the Master’s day-to-day life along with his spiritual conversation with almost stenographic accuracy from February 1882 to April 1886, which is partially reminiscent of Socrates’ dialogue with his disciples, each of which conversations was recorded by their intimate disciples, namely, Mahendranath Gupta and Plato respectively. The contents of these conversations were deeply mystical in nature in the sense that these sayings described the inner spiritual experiences of Sri Ramakrishna. As a close disciple of Sri Ramakrishna, Mahendranath Gupta has brought out in his recording the thought-provoking deeper dimension of the simple and intimate

utterances of the great prophet in the light of ancient scriptures of India especially the Vedanta. He used to explain the difficult themes of ancient Sastras, particularly the Vedanta, in simple terms with the help of homely parables and illustrations to his audiences who were comprised of his contemporary stalwarts like Iswarchandra Vidyasagar, Keshab Chandra Sen, Girish Chandra Ghosh as well as his large number of disciples both literate and illiterate. The utterances of Sri Ramakrishna were in no way the product of his intellectual cognition as he himself was said to be illiterate; they were rooted in his direct spiritual experience..

Sri Ramakrishna’s teachings based as they are on the strength of his indubitable spiritual experiences and firm conviction were largely on metaphysical and religious issues like Brahman, God, self, world, Avatara or incarnation, religion, the end of human life and his views on these issues uniquely differed even from the Vedantins, like Sankara and Ramanuja, with whom he maintained a close proximity to them while expressing his views on the above-mentioned issues. Apart from his views on deep philosophical issues that are mentioned above, his instructions to his followers on various issues relating to their practical spiritual life are significantly relevant even today and deserve our reflection. He never seems to make any conscious effort to build the philosophical systems like those of Sankara and Ramanuja, but his views expressed in the layman’s terms point to the architecture of a school of philosophy which has been designated by later scholars as Neo-vedantism. Besides being deeply philosophic in his utterances his role as a public educator on spirituality and religion has come to be widely acclaimed all around.

It would be relevant to outline some of his salient views on core philosophical issues that are relevant even today and deserve our serious reflections.

(i) According to Sri Ramakrishna, Brahman and Śhakti or Kālī are non-different and are the same reality. The former is called Brahman when it is in its static being or in the state of inactivity and the latter is called God when it is in the state of its sportive creative activity. This implies that Brahman or the Absolute which is without form and Kali or God who is with form are the same identical reality in two different states and both are equally true. While in conversation with the writer of Sri Ramakrishna Kathāmrita, he said: “Remember that God with form is just as true as God without form”. Further, Brahman in its essential nature (svarupa) or immutable being (nitya-rūpa) is indeterminate and impersonal (nirguņa and nirvisesa), while in its sportive creative

activity (lila-rupa), it is personal God (saguna and savisesa) or the Divine Mother. And he also points out that we cannot conceive nitya-rupa apart from her lila-rūpa and vice versa, just as we cannot think of light apart from its relation to and different from darkness.

(ii) The Upanishadic dictum: “All this is Brahman” (“Sarvaṁ Khalvidaṁ Brahman”), for him, means that all are existen and are Brahman in different forms. Brahman as Śaktī, for him, has become the individual souls, the world and the twenty- four principles from Prakrti down to the physical elements. He says that “the earth and the heaven, the sun and the moon, the temple and the garden, the jar and the pot, the bed and the bedstead, man and woman, the young and the old, birds and beasts, in a word, all are verily so many forms and manifestations of the Divine Mother, all are Brahman and beam with the effulgence of the Divine cit or consciousness”.

(iii) For Sri Ramakrishna, Brahman, Atman and Bhagavān are different names of the same reality. He, who is jnani or the man of philosophic insight, aspires for Brahman; he who is yogin meditates for Atman and he who is bhakta or the humble man of devotion, warships Bhagavān. “Just as the same water of the ocean”, says Sri Ramakrishna, “is congealed into the form of ice by extreme cold and is dissolved into formless water by the heat of the sun, so reality takes on form and shape for the devotee but is formless for the jnani and the yogi. He who is Brahman is Atman, He is also Bhagavān”.

(iv)While talking to his devotees, he often used to say that God or the Divine Mother is like a wish-fulfilling tree (kalpataru). All sorts of people come to it and pray for all kind of things, good as well as bad, and each gets the thing or things desired by him. Sri Ramakrishna says: “As you seek so you receive; God is kalpataru; one receives from Him just what one wants from”. Thus, for Sri Ramakrishna, Reality is responsive to human interests and endeavours, to man’s efforts to realize the ends of his life.

(v) Sri Ramakrishna has a definite perspective to look at this world in which we live. For him, the world with all its wonderful objects is the sportive creative activity (lila) of Brahman, and not the play of māyā; it has real existence. Brahman as the Divine Mother is manifest in the world. So everything in the world – earth, plants, trees, birds, man – is a form of the Divine Mother and is therefore, real and conscious. But the world has only a reality that is relative to the sportive creative activity (lila) of Brahman; it has no permanence and eternal reality like Brahman. When the creative activity of Brahman ceases, there is no being, and no world at all. So also, in the state of Samadhi, the whole

world with all its objects and even the ego of man ceases to exist. Only Brahman in its pure, eternal and immutable being abides and shines as a self-luminous light. “Just as in a magical performance”, he says, “the magician is real and the magical show is unreal, so God alone is sat or real (in the sense of being eternal) and the world is a sat or unreal (in the sense of being non-eternal)”.

(vi) If one goes through his parables with a reflective mood, one would also find in him a view of the ego and the self expressed in laymen’s terms. Generally, “ego” is understood as the “I” which thinks of other things, strives for certain ends and becomes happy to get them, feels sorry to miss them. It is the knower (Jnātā), the doer (kartā) and the enjoyer and sufferer (bhoktā). But when we search for it, we fail to get something like this. What we always say is “my body”, “my mind” etc., and not “me”. “Just as when we peel off the skin of an onion, one after another”, says Sri Ramakrishna, “all goes out and nothing remains, so when we critically examine the ‘I’, we get none; what is left at last is pure consciousness, and that is the self”. Philosophically speaking, what we call the ego or “I” is like the body, mind, etc., an object of consciousness and not the abiding subject of consciousness to which they are all objects.

(vii) Sri Ramakrishna lived in an age in which the world was torn by conflicts of creeds and cultures, dogmas and doctrines and the relation between any two religious sects and communities was embittered by intolerance and contempt of each other. A study of his view on religion and its practice in his life indicates that it was a mission in his life to end these conflicts and bring about reconciliation. He not only cherished a definite view on religious matters but also practiced different religions, such as Islam, Buddhist, Christianity, under the guidance of the expert of that particular religion. Sri Ramakrishna’s teachings go a long way in resolving the conflicts of these religions if not to end them. For him, the different religions may differ in their creeds, doctrines, ways and means but these do not constitute the essence of religion. What constitutes the essence of religion is the direct experience of God. So far as this is concerned, Hindus, Muslims and Christians agree; they reach the same goal – God – by travelling different paths. So there is an essential unity of all these religions, only difference being that they call the same goal or reality by the different names of Bhagavān, Allah and God. According to him, even Buddha became the Buddha by meditating on that which was of the nature of bodho, that is, pure consciousness which is the same as God, though he could not express it by words.

Not only this. His realization that the essence of all religions is the experience of God enables him to find out a solution of the severe conflicts and clashes among the different sects of Hinduism, such as the conflict between the believers in the pure Atman and Brahman without form and quality and the worshippers of a Personal God with form and quality. He taught that all religions from crude image worship to contemplation of the pure, formless Brahman are true, and that they are all capable of leading their followers to the highest end of human life, that is, to realize God. “Just as a mother gives different food-stuffs to her different children to suit their different digestive powers, so God has made different religions to suit the different intellectual capacities of His children”. So Sri Ramakrishna says: “So many religions are so many paths”.

(viii) Sri Ramakrishna also cherished a view on the true end of human life. According to him, the true end of man’s life is to realize the divinity in him by its direct experience. To realize God, it is necessary to wash away the impurities of the mind. He says: “The mind is like a needle covered with mud, and God is like a magnet. The needle cannot be united with the magnet unless it is free from mud. Tear wash away the mud, which is nothing but lust, anger, greed, and other evil tendencies, and the inclination to worldly enjoyments as well. As soon as the mud is washed away, the magnet attracts the needle, that is to say, man realizes God”. Although Sri Ramakrishna says that the true end of man’s life is the realization of God, he does not ignore or despise the other ends of life, like kama or enjoyment, artha or wealth, and dharma or religious duties. He would advise some people to live the householder’s life, do his duties and have children, but always with his mind turned towards God. He says: “The tortoise moves about in the water. But you can guess where her thoughts are? There on the bank, where her eggs are lying. Do all your duties in the world, but keep your mind on God”. Further, he says: “First rub your hands with oil and then break open the jack-fruit; otherwise they will be smeared with its sticky milk. First secure the oil of divine love, and then set your hands to the duties of the world”.

Apart from the parables that are mentioned above in the context of analyzing his views on different topics, we may quote a few utterances of great significance:

(i) “There is nothing in mere scholarship. The object of study is to find means of knowing God and realizing Him. A holy man had a book. When asked what it contained,

he opened it and showed that on all the pages were written the words ‘Om Rāma’ , and nothing else”.

(ii) “The world is water and the mind is milk. If you pour milk into water they become one; you cannot find the pure milk any more. But turn the milk into curd and churn it into butter. Then, when that butter is placed in water, it will float. So, practice spiritual discipline in solitude and obtain the butter of knowledge and love. Even if you keep that butter in the water of the world the two will not mix. The butter will float”.

(iii) “God can be realized through all paths. All religions are true. The important thing is to reach the roof. You can reach it by stone stairs or by wooden stairs or by bamboo steps or by a rope. You can also climb up by a bamboo pole”.

(iv) “A frog had a rupee, which he kept in his hole. One day an elephant was going over the hole, and the frog, coming out in a fit of anger, raised his foot, as if to kick the elephant, and said, ‘How dare you walk over my head?’ Such is the pride that money begets!”

(v) “God cannot be realized if there is the slightest attachment to the things of the

world. A

thread cannot pass through the eye of a needle if the tiniest fiber sticks out”.

A few of the important topics/issues on which papers are invited are as follows:-

  1. Philosophy of Sri Ramakrishna and Sankara’s philosophy of Advaita Vedanta.
  2. Philosophy of Sri Ramakrishna and Ramanuja’s philosophy of Visistadvaita.
  3. Sri Ramakrishna on the concept of Maya as Lila (creative power) and the World.
  4. Sri Ramakrishna on Bramhan, Atman, and God.
  5. Sri Ramakrishna’s on the Theory of the Ego and the Self.
  6. Sri Ramakrishna’s conception of the World.
  7. Sri Ramakrishna and the doctrine of Brahman (the Absolute) as Impersonal (Nirguna), personal (Saguna) and beyond both.

8. Sri Ramakrishna on different revelations of Reality from different levels of Consciousness.

9. Sri Ramakrishna on the doctrine of Incarnation (Avatar) 10. Sri Ramakrishna on the unity and harmony of all religions.

LinK;click here


International Conference on Buddhism: Phenomenology, Culture and Society

Date of Programme: 15, 16, 17 February 2018
Department/Institute: Department of Philosophy, University of Mumbai
Contact person with Address:

For Further Information Contact:

Dr. Archana Malik-Goure, (Coordinator )or Mr. Mahesh Ursekar, (Research Assistant) at Email: buddhiststudiesudp@gmail.com
Download :


Young Researchers’ Conference

Beyond the icon: Ambedkar’s legacy for our times

Date: 23rd February 2018
Venue: Ambedkar University Delhi (Kashmere Gate Campus)

Call for Papers

Research scholars at the School of Letters, AUD, are organizing an interdisciplinary conference titled ‘Beyond the Icon: Ambedkar’s legacy for our times’, for young researchers to explore diverse facets of the inspirational legacy of Dr. B. R. Ambedkar in terms of its relevance to contemporary society and culture. This will be a curtain-raiser to the 10thAnnual Ambedkar Memorial Lecture, to be organized by the

University in April 2018. We invite participation from MPhil and PhD scholars registered in AUD and other recognized universities, postdoctoral fellows and young career academics, from Delhi and the NCR region.

Concept: Dr. B. R. Ambedkar is a deeply revered and resonant figure. The brahmanical hegemony and oppression he stood against is an issue that still confronts our unequal, hierarchical and increasingly divided society. The receptiveness to the icon and an underlying resistance or imperviousness to what he embodied seems to come between the cherished leader and his true legacy. On the brighter side, we have witnessed the emergence of grass-roots, localised, youth-driven movements, which allow for a wider dissemination and adoption of Ambedkar’s ideas. Such mobilisations can be a counterweight to the forces of intolerance. A reflective and critical engagement can offer ways of negotiating our own contemporary existence. Through paper presentations, creative entries and readings, the participants can explore his ideas across a spectrum of disciplines, including law, literature, history, religion, politics, economics, development studies, gender studies, social sciences, education and the arts.

The conference hopes to address a range of questions and issues such as:

  1. 1)  What does it take to understand marginality? What is the place of minorities in our society?
  2. 2)  How can we merge theory and praxis so that enlightened thought informs our daily choices?
  3. 3)  Faith, knowledge and society: implications of Ambedkar’s conversation with Buddhism.
  4. 4)  Creative and intellectual endeavour as activism: Dalit writing, media and society, alternative aesthetics
  5. 5)  Ways to tackle social prejudice without mythologizing or appropriating Ambedkar.
  6. 6)  Education and social transformation.
  7. 7)  Law and democracy.
  8. 8)  Economics, development and social justice: labour rights, women’s empowerment, etc.

Abstracts for papers in English or Hindi of

up to 200 words in MLA format should be submitted by 15th January 2018 with a short bio note mentioning your name, affiliation, contact details, research interests,

etc. Candidates whose abstracts are selected will be informed by 22nd Jan.

participants, we won’t be able to offer remuneration for travel and accommodation.

Brief entries (not more than 10 minutes each) for a session comprising readings, performative

As this is a conference for local

presentations and creative work will also be considered.

Please mail your entries at radha@aud.ac.in and prema@aud.ac.in.
For queries, contact veeksha.17@stu.aud.ac.in, irfan.17@stu.aud.ac.in or ankita.chauhan55@gmail.com. We look forward to your participation.



DKML 6 invitation

Sixth Daya krishana Memorial Lecture
Love, Law and Language: Continuing to think with Daya-ji
to be delivered by
Professor Jay L Garfield
Abstract of the lecture
In one of the last essays that he brought to completion, Eros, Nomos,
and Logos, Daya-ji revisits many of the themes that animate his
philosophical thought, drawing them together iAn a stunning
philosophical farewell. He focuses on what he calls time and again
“the prison-house of I-centricity,” and the need for escape; on the
tension between apparent human freedom and the determinism we imbibe
with the scientific image; on the nature of creativity and our
essentially social nature, but also on the consequences of human
embodiment and the role of the puruṣārthas in human life.

I often find myself returning to this beautiful essay in part because
it draws so many of these themes together, but also because it
reflects both Daya-ji’s greatest insights and some of the obstacles to
bringing those insights to complete fruition in his philosophical
project. As always when I read Daya-ji, I imagine his voice behind the
words, and then the argument that would ensue over drinks, and the joy
in philosophical discourse.  Today, I would like to respond to this
essay, engaging in just that dialogue with the Daya I remember and
imagine before me.


World Congress On Recent Trends in Humanities Social Sciences, Education, Arts, Culture, Languages, Literature(WC-2018)


24th to 24th February 2018
New Delhi, India

Website: http://krishisanskriti.org/wc18.html
Contact person: Dr. G.C. Mishra

Invites research papers for International Conference in JNU Delhi. All Selected papers will be published as conference proceeding/edited book/abstract book with ISBN or in International Journals having ISSN

Organized by: Krishi Sanskriti Publications
Deadline for abstracts/proposals: 19th February 2018