This book examines various ideational, attitudinal and intellectual impasses that are becoming glaringly apparent on several fronts, and which have held back India’s balanced, steady and uniform development and transformation post-independence. It argues that all of these ideational and attitudinal aberrations stem from one basic fact, namely that India, throughout the entire period since the onset of modern industrial secular civilization at the global level, has somehow managed to evade the core ideas and values of the western Enlightenment movement, leaving unfinished the crucial task of modernizing and secularizing the mindsets and outlooks of its people on a mass scale – a task that has historically and globally been the backbone of sustained modern material development with socio-political stability. Further, it suggests that this enormous failure is crucially linked to key shortcomings in Indian mainstream thinking, and the imaginations and visions in general, and as such is also linked with confused educational ideas and content – particularly at the elementary level – since the country gained independence. The book maintains that Indian curricula and educational content at the school level has been consciously designed to guard against the core values and ideas of the Enlightenment, which could have made the typical Indian mind more rational, reasonable, mature and secular, resulting in much lower degrees of unreason, raw sentiments and emotions than have been hitherto entrenched in it. The book further sketches the genesis and impact of the currently dominant neoliberal ideas and thinking that have invaded the entire educational universe and its philosophy around the world. Lastly, it examines and assesses the latter’s far-reaching ramifications for current Indian educational philosophy, pedagogy and practices, and proposes concrete remedial directions for public policy and action.

This book examines various ideational, attitudinal and intellectual impasses that are becoming glaringly apparent on several fronts, and which have held back India’s balanced, steady and uniform development and transformation post-independence. It argues that all of these ideational and attitudinal aberrations stem from one basic fact, namely that India, throughout the entire period since the onset of modern industrial secular civilization at the global level, has somehow managed to evade the core ideas and values of the western Enlightenment movement, leaving unfinished the crucial task of modernizing and secularizing the mindsets and outlooks of its people on a mass scale – a task that has historically and globally been the backbone of sustained modern material development with socio-political stability. Further, it suggests that this enormous failure is crucially linked to key shortcomings in Indian mainstream thinking, and the imaginations and visions in general, and as such is also linked with confused educational ideas and content – particularly at the elementary level – since the country gained independence. The book maintains that Indian curricula and educational content at the school level has been consciously designed to guard against the core values and ideas of the Enlightenment, which could have made the typical Indian mind more rational, reasonable, mature and secular, resulting in much lower degrees of unreason, raw sentiments and emotions than have been hitherto entrenched in it. The book further sketches the genesis and impact of the currently dominant neoliberal ideas and thinking that have invaded the entire educational universe and its philosophy around the world. Lastly, it examines and assesses the latter’s far-reaching ramifications for current Indian educational philosophy, pedagogy and practices, and proposes concrete remedial directions for public policy and action.

This book is an attempt to evaluate the role of architecture of foreign masters of modern architecture in India in shaping the post independence Indian architecture. It is an effort to understand the reasons of origin of modern architecture, factors responsible for its development and its architectural vocabulary both in world and in India. It further strives to gather the existing studies that have already been done and also intends to contribute to the present body of knowledge by identifying and defining architectural vocabulary of modern architecture of foreign modernist masters' works in India and also statistically analyse its influence on post independence Indian architecture that native architects exhibited in public domain. It is a maiden attempt to analyse the influence statistically at such an exhaustive level, which has never been done before. The book elaborates how the architecture of modern India embodied and reflected the dramatic shifts of Indian society and culture. It throws light on Indian architectural modernity journey that began at the turn of the 20th century, fostered new design practices that directly challenged the social order and values invested in the building traditions of the past. It is an effort to fill in the gaps in the course of development of modernism in India and also an in depth analysis of the way Indian architects were influenced by the works of foreign masters of modern architecture in India. This critical representation of India's post independence modern architecture is an essential reading for all students and scholars of architecture, as well as all those interested in the story of development of modernism in India.

"At a time when each Society had its own medium of propogation of its researches ... in the form of Transactions, Proceedings, Journals, etc., a need was strongly felt for bringing out a journal devoted exclusively to the study and advancement of Indian culture in all its aspects. [This] encouraged Jas Burgess to launch the 'Indian antiquary' in 1872. The scope ... was in his own words 'as wide as possible' incorporating manners and customs, arts, mythology, feasts, festivals and rites, antiquities and the history of India ... Another laudable aim was to present the readers abstracts of the most recent researches of scholars in India and the West ... 'Indian antiquary' also dealt with local legends, folklore, proverbs, etc. In short 'Indian antiquary' was ...entirely devoted to the study of MAN - the Indian - in all spheres ... " -- introduction to facsimile volumes, published 1985.

What is the best way to govern ourselves? The history of the West has been shaped by the struggle to answer this question, according to Pierre Manent. A major achievement by one of Europe's most influential political philosophers, Metamorphoses of the City is a sweeping interpretation of Europe's ambition since ancient times to generate ever better forms of collective self-government, and a reflection on what it means to be modern. Manent's genealogy of the nation-state begins with the Greek city-state, the polis. With its creation, humans ceased to organize themselves solely by family and kinship systems and instead began to live politically. Eventually, as the polis exhausted its possibilities in warfare and civil strife, cities evolved into empires, epitomized by Rome, and empires in turn gave way to the universal Catholic Church and finally the nation-state. Through readings of Aristotle, Augustine, Montaigne, and others, Manent charts an intellectual history of these political forms, allowing us to see that the dynamic of competition among them is a central force in the evolution of Western civilization. Scarred by the legacy of world wars, submerged in an increasingly technical transnational bureaucracy, indecisive in the face of proliferating crises of representative democracy, the European nation-state, Manent says, is nearing the end of its line. What new metamorphosis of the city will supplant it remains to be seen.

Here is the final volume of Norman O. Brown's trilogy on civilization and its discontents, on humanity's long struggle to master its instincts and the perils that attend that denial of human nature. Following on his famous books Life Against Death and Love's Body, this collection of eleven essays brings Brown's thinking up to 1990 and the fall of Communism in Eastern Europe. Brown writes that "the prophetic tradition is an attempt to give direction to the social structure precipitated by the urban revolution; to resolve its inherent contradictions; to put an end to its injustice, inequality, anomie, the state of war . . . that has been its history from start to finish." Affiliating himself with prophets from Muhammad to Blake and Emerson, Brown offers further meditations on what's wrong with Western civilization and what we might do about it. Thus the duality in his title: crisis and the hope for change. In pieces both poetic and philosophical, Brown's attention ranges over Greek mythology, Islam, Spinoza, and Finnegan's Wake. The collection includes an autobiographical essay musing on Brown's own intellectual development. The final piece, "Dionysus in 1990," draws on Freud and the work of Georges Bataille to link the recent changes in the world's economies with mankind's primordial drive to accumulation, waste, and death.

Tracing the link between changing attitudes toward body size and modern conceptions of class, society, and self.