EDITORIAL NOTE

We are happy to announce the release of the twenty-second Volume (March, 2026) of the Philosophical Papers: Journal of the Department of Philosophy, University of North Bengal. This UGC-CARE listed (up to February, 2025) and peer-reviewed journal is an important part of the academic community and continues the tradition of scholarly work at the University of North Bengal. (https://www.ugc.gov.in/pdfnews/9678711_PUBLIC-NOTICE-CARE.pdf). Each volume shows the hard work of past Editors and the cooperation of the Editorial Board members, who have worked hard to keep the journal’s high standards. Even with challenges like funding issues due to budget cuts and changes in policies, the journal has continued to thrive. This shows the dedication of everyone involved. The journal not only publishes research from our Department’s faculty but also invites contributions from academics at Universities and Colleges across the country. This approach adds to the journal’s importance and the variety of ideas presented. The current volume maintains the high standards set by previous ones, continuing the tradition of excellence and thorough research that defines this publication. It aims to inspire discussion and contribute to the lively field of philosophy.

Indian Knowledge Systems refers to the valuable contributions made by Indian scholars throughout history. Key areas of contribution in this arena include mathematics, where innovations such as the decimal system and the concept of zero originated. In medicine, the holistic practices of Āyurveda exemplify India’s rich traditions. Yogadarśana, which promotes physical and mental well-being, originated in India and is widely embraced worldwide. Ancient Indian Astronomy made significant advancements in celestial observations and planetary calculations. Moreover, Darśana, represented by traditions such as Vedānta, Buddhism, and Jainism, explores profound questions about ethics and metaphysics. Together, these contributions highlight the richness of Darśana and its lasting impact on the global stage. Laxmikanta Padhi in The Contribution of Bhāratiya Darśana to Indian Knowledge Systems, argues that Darśana is key to shaping Indian thoughts in many areas as an interconnected system. He explains that Darśana, which is used later than other terms, should be understood through concepts such as Ānvikṣikī-Vidyā and Buḍḍhi-Vidyā, emphasising its practical approach and distinguishing it from Western Philosophy.

Xenophanes of Colophon was a significant figure in Greek Philosophy, particularly concerning knowledge and belief. He introduced ‘naturalistic fallibilism’, emphasizing that while humans cannot achieve absolute certainty, especially regarding the divine or universe, there is still potential to enhance our understanding. By encouraging inquiry, questioning, and observation of the natural world, he promoted a more scientific and evidence-based approach, influencing future developments in philosophy and science. N. Ramthing in Epistemic Notions of Xenophanes: A Philosophical Inquiry, aims to establish the lasting impact of Xenophanes on epistemology. Like many pre-Socratic philosophers, he receives little attention in academic discussions. However, he played a crucial role in moving from mythology to a rational approach in philosophy. Ramthing seeks to present Xenophanes’ original ideas about human knowledge, which are both thought-provoking and innovative.

Richard Rorty’s book, Linguistic Turn: Essays on Philosophical Method, includes a collection of essays about how language influences our understanding of philosophy. He discusses the “linguistic turn,” a movement that emphasizes the importance of language in shaping thoughts and meanings. In his essays, Rorty critiques traditional philosophical methods and supports a practical approach that values how we use language in everyday life rather than abstract theories. He encourages readers to reconsider how language impacts our philosophical methods and to take a more flexible approach to addressing philosophical problems. Debosmita Chakraborty shows how philosophical methods have changed in today’s context. In her paper, From Epistemology to Conversation: Rorty and the Transformation of Philosophical Method, she examines Rorty’s views on the linguistic turn in philosophy and argues for the use of multiple methods in philosophy rather than just one.

Rudolf Carnap’s debate about internal and external questions explains the difference between the two types of questions. Internal questions are those asked within a language framework, like “Are there numbers?” These questions are meaningful and can be answered through Science or Logic. In contrast, external questions are about the framework itself, such as “Do numbers exist in reality?” Carnap argues that these questions are not real problems; instead, they are practical issues, not theoretical ones. Tarique Rateeq Khan and Mudasir Ahmad Tantray in Carnap’s Internal-External-Metaphysical Debate: A Critical Re-assessment, revisit the internal-external-metaphysical debate within Carnap’s philosophical framework. Both the authours aim to explain a new way of thinking about these issues in language. Their paper challenges the common idea that external questions belong with metaphysical ones. Instead, they present these questions in a logical form using quantifiers and model operators. They also clarify how Carnap viewed abstract entities and how these differ from metaphysical ones.

Globalization connects people and fosters progress, but it also creates serious problems like economic inequality, cultural homogenization, and ecological crises. India’s view on moral responsibility has changed in today’s global world. It now includes a broader understanding of social responsibility that goes beyond personal duties to cover the entire global community. As the world becomes more connected, we need rules that focus on sustainability, fairness, and human rights. This combination of old values and current challenges promotes a sense of moral responsibility that includes everyone. People are encouraged to consider how their actions impact the world. India understands that individual well-being and the health of the planet are linked, leading to a more complete approach to ethics. Baishali Majumder in From Self to Society: Moral Responsibility in the Era of Globalization in Modern Indian Perspective. She searches for an alternative ethics grounded in the philosophies of modern Indian thinkers like Gandhi, Tagore, Ambedkar, and Aurobindo. She finds that their ideas are based on concepts such as dharma, ahimsa, and self-realization. By properly understanding their teachings, individuals can expand their responsibilities to society, leading to a more sustainable world.

Baruch Spinoza’s idea of Substance is a key part of his rationalist philosophy. He explained it in his 1677 work, Ethics, Demonstrated in Geometrical Order. Unlike Descartes, Spinoza argues that there is only one infinite and necessary substance. He refers to this Substance as God or Nature. Spinoza introduced the concept of Substance as all embracing God which contradicts the Semitic separation of God and Creation. Abhinandan Pandey in his paper Spinoza’s Concept of Substance: a Critical Exposition argues that the Semitic separation of God and Creation enabled Spinoza to solve the problem of Cartesian dualism of mind and body. Advocating parallelism, the authour holds that Spinoza could avoid any supernatural explanation. Spinoza was accused of atheism in his time, but the authour of the present paper credited with modern secularism. The authour takes a critical approach to make Spinoza’s philosophy relevant in contemporary context.

Globalization means the internationalization and mutual dependence of problems and the foundation is the accumulation and mutual dependence of problems like selfishness, poverty, hunger, population explosion, wars, and terrorism. There are two viewpoints to solve the practical problems of life, i.e. Ideologies and religions that are applied in practice and a solution is sought on the basis of everyday realities.  Sirajul Islam in his Cultural Identity Crisis in the Age of Globalization and Technology: an Indian Perspective attempts to explore the intricate cultural identity crisis in India associated with increasing globalization and technological advancement in the modern age.

Swami Vivekananda transformed Śaṅkara’s classical Advaita Vedānta into what is known as Neo-Vedānta or Practical Vedānta. He shifted the focus from a philosophy that emphasized renouncing the world to one that encourages active involvement, social service, and universalism. While he maintained the core idea that Brahman or the Absolute is the only reality, he redefined the concept of Māyā. Vivekananda used Advaitic principles to empower individuals, promote social reform, and establish a Universal Religion. Amit Kumar Batabyalin Reconceptualizing Non-Dualism: Swami Vivekananda’s Interpretation of Śaṅkara’s AdvaitaVedānta in Modern Religious Discourse, explores how Swami Vivekananda engaged with Śaṅkara’s AdvaitaVedānta. He shows that Vivekananda reinterpreted non-dualism to fit modern times, addressing issues of pluralism and ethics instead of strictly following Śaṅkara’s ideas. The author argues that Vivekananda’s approach expands on Śaṅkara’s non-dualism while adding a more humanistic perspective.

Indian Knowledge Systems offer valuable insights into thinking, memory, and perception by connecting ancient philosophy with modern neuroscience. Core practices like Yoga and meditation, along with Vedic ideas, provide experiential methods for improving mental skills and managing emotions. By blending personal experience with analysis, these systems facilitate self-discovery and growth, enhancing understanding of thoughts and feelings. This integrative approach benefits various fields, including psychology, education, and health, enriching our understanding of what it means to be human. Chinmoy Sarkar in Understanding Philosophy of Mind in Indian Knowledge Systems argues that Indian knowledge on science offers a rich and well-supported model of cognition that is valuable to global philosophy. By studying Indian thought and meditative practices, we can gain a broader understanding of consciousness than Western views offer.

In the Navya Nyāya school of philosophy, Nimiṭṭakāraṇa refers to the efficient or instrumental cause, which is the main factor that actively brings about an effect in conjunction with the material cause, or Samavāyikāraṇa. Nimiṭṭakāraṇa acts as the agent or intelligence behind creation. For instance, in pottery, the potter serves as the Nimiṭṭakāraṇa, using tools like a potter’s wheel to shape clay. This illustrates how the efficient cause interacts with the material to produce a finished product, highlighting the relationship between different causes in the process of creation. Purnima Das, in The Definitions of Nimiṭṭakāraṇa: A Navya Nyaya Approach, examines how the Naiyāyikas define auxiliary causes using the method of residue. She critically reflects on their definitions and discusses the views of thinkers such as Ramrudra, Dinakar Bhatta, and Sri Krishnaballav Acharya.

Subhas Chandra Bose combined strong nationalism with socialism. He emphasized ethical humanism and called for action that went beyond traditional politics. Bose’s vision was based on moral principles that focused on serving the nation and self-sacrifice. He wanted citizens who were disciplined and willing to endure hardships for the common good. This fostered a sense of responsibility and ethical duty. His commitment to humanistic ideals set his philosophy apart, aiming to create a society grounded in ethics rather than power. David Khomdram’ in his paper, Beyond Power and Ideology: the Ethical Humanism of Netaji Subhas Chandra Bose, argues that Bose’s political philosophy combines ethical humanism, disciplined authority, and practical realism. He sees India’s struggle for freedom as a quest for moral renewal rather than just political power. Instead of labelling Bose simply as a patriot or a dictator, the author presents his philosophy as an experiment in ethical statecraft, highlighting Bose as a moral visionary.

The development of religion has been a complex journey in human history, evolving from instinctive beliefs to organized systems. This change was driven by the growth of human thought, the need for social unity, and the quest to understand life's big questions. Religion transformed from mystical experiences into structured beliefs that address both personal and community needs, shaping how individuals perceive spirituality in relation to organized religion. Beauty Das in From Instinct to Institution: A Philosophical Inquiry into the Birth of Religion and Its Evolution in Human History, investigates how religion started from early human instincts and evolved into complex institutions. Her inquiry reviews mythological, theological, and philosophical views to illustrate that religion is a dynamic human creation shaped by changing social, intellectual, moral, and political needs.

Looking at Plato’s Republic, often seen as the first Western utopia, reveals a shift in how we think about Utopia. Instead of just meaning a “no-place”, it is now seen as a “different place”. This idea serves as a critical, often contradictory model for society. Although Thomas More created the term, Plato’s Republic started the tradition of using an ideal society to critique the unfair realities of his time. In No Place to a ‘Different Place’: Revisiting Plato’s ‘Utopia’, Amulya Bajpai reinterprets the term Utopia by suggesting a new understanding of its meaning. Traditionally, ‘Utopia is seen as a ‘no-place.’ However, his paper argues that we should view it as a different kind of place. Thus, Bajpai examines how Plato’s concept of non-being in the “Sophist” shows that ‘non-being’ can be seen as difference, rather than absence.

Julia Kristeva redefines feminine sexuality by moving beyond traditional gender concepts, emphasizing the fluidity of women’s identities and sexualities shaped by cultural and psychological influences. Her concept of the “subject-in-process” highlights this complexity, while her term “semiotic” underscores the importance of nonverbal expressions in female identity. Through these ideas, Kristeva challenges conventional views of female sexuality, advocating for a more dynamic understanding. Hirumoni Kalita in Rethinking Feminine Sexuality with Kristeva, discusses how Kristeva explores the pre-Oedipal phase, especially the relationship between a child and its mother. She seeks an alternative foundation for subjectivity by focusing on this often-overlooked area. By rejecting PhallocentricLogic, Kristeva’s psychoanalysis highlights the maternal body’s importance.

Uparati is an important concept in Vedantic philosophy, particularly in Jñāna Yoga. It is recognized as the third of the six essential mental virtues known as Şat-sampat. While Uparati is often translated as ‘withdrawal’, this interpretation can be overly simplistic and may lead to misunderstandings. Uparati helps individuals navigate life’s challenges by promoting clear thinking and encouraging a focus on inner fulfilment rather than external pleasures. This gradual process enhances one’s ability to face difficulties with calmness as one progress toward enlightenment. In A Critical Analysis of the Real Meaning of Uparati, Kheya Roy explains that Uparati is one of the key self-disciplines within these means. However, there is considerable confusion about the definition of Uparati across texts. Her paper aims to clarify the confusion using solid arguments and references from the Śruti, the Śrīmadbhagavad Gītā, Brahmasūtra, and other Prakaraṇagranthas.

I want to thank everyone who contributed their thoughts and responses. Your input has greatly improved this work. I also want to thank the reviewers for their careful support and helpful feedback, which have been a key in cultivating this publication. I especially want to thank Prof. Laxmikanta Padhi for his helpful suggestions and constant support throughout the publication of this issue.

I welcome any feedback from readers and colleagues, as I believe that constructive criticism is important for the ongoing improvement of the Journal. Thank you all for being part of this journey.

Prof. Koushik Joardar
Head and Editor-in-Chief,
Philosophical Papers: Journal of the Department of Philosophy,
University of North Bengal