Download Aesthetics, Politics, Pedagogy and Tagore: A Transcultural by Ranjan Ghosh PDF

By Ranjan Ghosh

This booklet offers an intensive rethinking of the popular Indian philosopher Rabindranath Tagore, exploring how his philosophy of schooling pertains to the guidelines of Western theorists reminiscent of Kant, Plato and Aristotle. Tagore's recommendations on pedagogy, college and formal schooling are subjected to a desirable critique inside of Ghosh's transcultural framework, referencing quite a lot of thinkers throughout various time sessions, areas, and cultures, and constructing a better sensitivity to different traditions, languages, and types of pondering and writing. The publication adjustments the best way now we have to date thought of the educationist Tagore, and should be of curiosity to students and experts of literature, Indian heritage, and philosophy of schooling. it truly is political, deeply philosophical and has a transcultural tackle our knowing of numerous concerns on the subject of Tagore and to philosophy of schooling in general.

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94. 95. Birbhum in southern Bengal. Moved by the peace of the empty countryside dotted only by some tall palm trees, Debendranath bought some land there and built a guest house on it in 1863. Debendranath named the house Santiniketan, meaning an abode of peace. The place then took its name from the house’. Uma Das Gupta, Rabindranath Tagore: An Illustrated Life (New Delhi: Oxford University Press, 2013), 63. (Das Gupta 2013) ‘Éxperimentum Scholae: The World Once More . . ) G. J. J. Biesta (Springer, 2012), 105.

Karen Barad, ‘Diffracting Diffraction: Cutting Together-Apart’, Parallax, Vol. 20, No. 3, (2014), 168 (Barad 2014). Tagore writes, ‘The tradition which is helpful is like a channel that helps the current to flow. It is open where the water runs onward, guarding it only where there is danger in deviation. The bee’s life in its channel of habit has no opening: it revolves within a narrow circle of perfection. Man’s life has time-honoured institutions which are its organised habits. When these act as enclosures, then the result may be perfect, like a bee-hive of wonderful precision of form but unsuitable for the mind which has unlimited possibilities of progress’.

He has left behind a legacy of cross-traditional thinking and remarkable congeries of ideas that have percolated beyond his immediate context and culture of understanding. So reading Tagore now is more about reading Tagore ‘with’ – in a productive hyphen. My book is about throwing Tagore into the open, challenging any school-centric evaluation 32 AESTHETICS, POLITICS, PEDAGOGY AND TAGORE of his works and ways, critiquing the multiversity of his institutional and informational investments and ensuring that he roundtables his experiments, experiences and emigrations with the thoughts and doings of a riveting and apparently surprising gallery of thinkers.

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