reena patra
Dr. Phil. Reena Thakur Patra
Supervisors: Prof. Dr. Dr. Bernhard Irrgang, Prof. Sebastian Velassery , and Prof. Nandita Shukla Singh
Supervisors: Prof. Dr. Dr. Bernhard Irrgang, Prof. Sebastian Velassery , and Prof. Nandita Shukla Singh
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doctrine which has its distinctive and continuous impact on India’s social, political and cultural life.
Unfortunately, even in the post-independence India, caste is a criterion of making one as the part of a
society/ community. In fact, caste may be one of the prime considerations with which we look at each other.
It implies the idea that one’s “being” is constituted and re-constituted by the other and the other in turn
constitutes the “me”. What is central to the suggestion is that even today, caste has not lost its ontological
status. Philosophically considered, they are the explicit manifestation of two kinds of ontologies that this
tradition and culture has brought forth; the first one may be called as the ontology of permanence and the
second may be called the ontology of impermanence. Thus, there are two conceptions of reality in this culture
and the philosophies and world-view in this tradition may be categorized in terms of these two categories of
ontologies. The radical question is whether the offered normative doctrines, unquestioningly practiced in
India, provide the liberal political ideas of freedom and equality devoid of their casteist and its metaphysical
trappings? This is the most formidable, intellectual, cultural, political and social anxiety that postindependence
India faces with regard to the humanization of Indian societies.
This paper provides a condensed information about the various philosophical schools of thought that have provided
epistemological, metaphysical ontological and axiological foundations of Indian philosophy which has unfortunately said to
engineer certain general orientations toward a framework that was able to catalyze a way of life that outlined philosophy of
exclusion. It is purported to state that certain elements of philosophical speculations and the resultant deviant attitudes to
certain sections of people were considered to be pollutant had created an ideology of exclusion which was later sanctified by
theological pundits. Hence, the present study is intended to trace the historical trajectory of the issue of untouchability and its
implicit philosophy of exclusion by providing a epistemological framework of the systems of Indian philosophy and then
pointing out where the contending theories of these systems tend to divide in terms of the issues of untouchability and
exclusion.
doctrine which has its distinctive and continuous impact on India’s social, political and cultural life.
Unfortunately, even in the post-independence India, caste is a criterion of making one as the part of a
society/ community. In fact, caste may be one of the prime considerations with which we look at each other.
It implies the idea that one’s “being” is constituted and re-constituted by the other and the other in turn
constitutes the “me”. What is central to the suggestion is that even today, caste has not lost its ontological
status. Philosophically considered, they are the explicit manifestation of two kinds of ontologies that this
tradition and culture has brought forth; the first one may be called as the ontology of permanence and the
second may be called the ontology of impermanence. Thus, there are two conceptions of reality in this culture
and the philosophies and world-view in this tradition may be categorized in terms of these two categories of
ontologies. The radical question is whether the offered normative doctrines, unquestioningly practiced in
India, provide the liberal political ideas of freedom and equality devoid of their casteist and its metaphysical
trappings? This is the most formidable, intellectual, cultural, political and social anxiety that postindependence
India faces with regard to the humanization of Indian societies.
This paper provides a condensed information about the various philosophical schools of thought that have provided
epistemological, metaphysical ontological and axiological foundations of Indian philosophy which has unfortunately said to
engineer certain general orientations toward a framework that was able to catalyze a way of life that outlined philosophy of
exclusion. It is purported to state that certain elements of philosophical speculations and the resultant deviant attitudes to
certain sections of people were considered to be pollutant had created an ideology of exclusion which was later sanctified by
theological pundits. Hence, the present study is intended to trace the historical trajectory of the issue of untouchability and its
implicit philosophy of exclusion by providing a epistemological framework of the systems of Indian philosophy and then
pointing out where the contending theories of these systems tend to divide in terms of the issues of untouchability and
exclusion.