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

By Ranjan Ghosh

This publication presents an intensive rethinking of the well known Indian philosopher Rabindranath Tagore, exploring how his philosophy of schooling pertains to the information of Western theorists similar to Kant, Plato and Aristotle. Tagore's techniques on pedagogy, collage and formal schooling are subjected to a desirable critique inside 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 varieties of pondering and writing. The publication alterations the way in which now we have thus far thought of the educationist Tagore, and may be of curiosity to students and experts of literature, Indian historical past, and philosophy of schooling. it truly is political, deeply philosophical and has a transcultural tackle our realizing of numerous concerns in relation to Tagore and to philosophy of schooling in general.

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Sisirkumar Ghose (Visva Bharati, 1978), 50–1 (Ghose 1978). ‘I love India, but my India is an idea and not a geographical expression. Therefore I am not a patriot – I shall forever seek my compatriots all over the world’. Rabindranath Tagore, Letters to a Friend. F. Andrews (New Delhi, India: Rupa, 2002), 119. (Tagore 2002b). S. Radhakrishnan, The Philosophy of Rabindranath Tagore (Baroda: Good Companions Publishers, 1961), 408. ) R. Lapidus (Ann Arbor: The University of Michigan Press, 1995), 45.

It was a position without being the limit experience of a subject – a submission to the regulative regime of reality. Tagore sensed the terror of a reality and allowed education to work on a provisional self that encountered the world, the reality, its norms and forms, to develop the agentic individual. 102 Faced with the reality and spectre of a dwindling hold over Visva Bharati in the 1930s, Tagore lamented about the ethical struggle to hold on to a ‘dream’ and the collapse before the consolidated regimes of knowledge in many of his letters.

78 In his Boyhood Reminiscences, Tagore recorded his dissatisfaction with the modes of child education and how he grew up being a victim of a mechanistic system that never valued ‘education of sympathy’ (bodher sadhana) – ‘I know what it was to which this school owes its origin. 79 In fact, through his own boyhood years, Tagore realized that the child must in a productive way stay connected with nature and his teacher (guru–shishya, teacher–pupil), a connection that did not conform to a template of professional, mostly predestined, growth but allowed for the development of both the body and the mind.

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