Prathama Banerjee – författare

Cosmopolitanism is one of those ubiquitous concerns which, while never going away entirely, seems to return regularly with a difference -- with renewed urgency, novel ramifications, and new challenges. In the 21st century we inhabit a world in which extractive capitalism has expanded to reach almost every corner of the earth and every aspect of our lives; in which the planetary environment is at risk, as evidenced by the loss of biodiversity, the effects of climate change, and the devastating global impact of the Covid-19 pandemic; in which revolutions in information technology, social media, and artificial intelligence have opened up new frontiers of innovation and communication, but also new possibilities for surveillance and epistemic murk; in which borders are fastidiously maintained and continuously traversed, not least of all by a global surge in refugees who are unwelcome at home and vilified abroad; in which authoritarian regimes are ascending, fueled by new forms of racism and nationalism, including anti-immigrant and anti-refugee politics. New forces are at play: they bring people together while also putting them at risk and in conflict in unforeseen ways. What does it mean to be a "citizen" of such a world? The Oxford Handbook of Cosmopolitanism presents a collection of essays that, taken together, undertake a fruitful rethinking of cosmopolitanism for our times.

To mark the 75th year of India's birth as a republic, Knowledge/Nation brings together reflections on how the social sciences and allied interdisciplinary fields have evolved in the country, and where we can go from here. It explores how India has figured as an object of knowledge and a site of critical reflection in the last hundred years. The volume presents wide coverage - not only narrating the evolution of history, politics, economics, literature etc. in context of changing democratic debates but also asks difficult questions, such as why religious studies never came centre-stage in the academy even though religion remained salient in public debates, how gender studies, film studies and Dalit studies emerged out of demands from outside the academy and whether environmental studies can be framed by the nation at all, given the planetary-scale of the climate crisis. This title is also available as open access on Cambridge Core.

To mark the 75th year of India's birth as a republic, Knowledge/Nation brings together reflections on how the social sciences and allied interdisciplinary fields have evolved in the country, and where we can go from here. It explores how India has figured as an object of knowledge and a site of critical reflection in the last hundred years. The volume presents wide coverage - not only narrating the evolution of history, politics, economics, literature etc. in context of changing democratic debates but also asks difficult questions, such as why religious studies never came centre-stage in the academy even though religion remained salient in public debates, how gender studies, film studies and Dalit studies emerged out of demands from outside the academy and whether environmental studies can be framed by the nation at all, given the planetary-scale of the climate crisis. This title is also available as open access on Cambridge Core.

The essays in this volume explore the myriad ways in which caste (varna and jati) has been theorized and critiqued in multiple philosophical, religious, logical and narrative traditions in India. Spanning ancient, medieval and modern times, and in diverse classical and vernacular languages, the chapters show how the social fact of caste, and imaginations of kinship, community and humanity were historically subject to epistemological, spiritual, and existential debate in both elite and popular circles in India.Textual Lives of Caste Across the Ages seeks to bridge the interdisciplinary gap between historians and sociologists by focusing on texts that help us think across the sociological and philosophical, the political and the religious, the epistemological and the aesthetic, and indeed, the elite and the popular. The volume also sets up a conversation between scholars specializing in different regions, archives, and historical periods and demonstrates how caste imaginaries have been deeply diverse and contested in India’s past. Reconstructing these diverse traditions of social and existential criticism helps us in our contemporary struggles against caste hierarchy and untouchability and enriches our contemporary critical repertoire.

The essays in this volume explore the myriad ways in which caste (varna and jati) has been theorized and critiqued in multiple philosophical, religious, logical and narrative traditions in India. Spanning ancient, medieval and modern times, and in diverse classical and vernacular languages, the chapters show how the social fact of caste, and imaginations of kinship, community and humanity were historically subject to epistemological, spiritual, and existential debate in both elite and popular circles in India.Textual Lives of Caste Across the Ages seeks to bridge the interdisciplinary gap between historians and sociologists by focusing on texts that help us think across the sociological and philosophical, the political and the religious, the epistemological and the aesthetic, and indeed, the elite and the popular. The volume also sets up a conversation between scholars specializing in different regions, archives, and historical periods and demonstrates how caste imaginaries have been deeply diverse and contested in India''s past. Reconstructing these diverse traditions of social and existential criticism helps us in our contemporary struggles against caste hierarchy and untouchability and enriches our contemporary critical repertoire.

The essays in this volume explore the myriad ways in which caste (varna and jati) has been theorized and critiqued in multiple philosophical, religious, logical and narrative traditions in India. Spanning ancient, medieval and modern times, and in diverse classical and vernacular languages, the chapters show how the social fact of caste, and imaginations of kinship, community and humanity were historically subject to epistemological, spiritual, and existential debate in both elite and popular circles in India.Textual Lives of Caste Across the Ages seeks to bridge the interdisciplinary gap between historians and sociologists by focusing on texts that help us think across the sociological and philosophical, the political and the religious, the epistemological and the aesthetic, and indeed, the elite and the popular. The volume also sets up a conversation between scholars specializing in different regions, archives, and historical periods and demonstrates how caste imaginaries have been deeply diverse and contested in India''s past. Reconstructing these diverse traditions of social and existential criticism helps us in our contemporary struggles against caste hierarchy and untouchability and enriches our contemporary critical repertoire.

The essays in this volume explore the myriad ways in which caste (varna and jati) has been theorized and critiqued in multiple philosophical, religious, logical and narrative traditions in India. Spanning ancient, medieval and modern times, and in diverse classical and vernacular languages, the chapters show how the social fact of caste, and imaginations of kinship, community and humanity were historically subject to epistemological, spiritual, and existential debate in both elite and popular circles in India.Textual Lives of Caste Across the Ages seeks to bridge the interdisciplinary gap between historians and sociologists by focusing on texts that help us think across the sociological and philosophical, the political and the religious, the epistemological and the aesthetic, and indeed, the elite and the popular. The volume also sets up a conversation between scholars specializing in different regions, archives, and historical periods and demonstrates how caste imaginaries have been deeply diverse and contested in India’s past. Reconstructing these diverse traditions of social and existential criticism helps us in our contemporary struggles against caste hierarchy and untouchability and enriches our contemporary critical repertoire.

In Elementary Aspects of the Political Prathama Banerjee moves beyond postcolonial and decolonial critiques of European political philosophy to rethink modern conceptions of "the political" from the perspective of the global South. Drawing on Indian and Bengali practices and philosophies from the late nineteenth and early twentieth centuries, Banerjee identifies four elements of the political: the self, action, the idea, and the people. She examines selfhood in light of precolonial Indic traditions of renunciation and realpolitik; action in the constitutive tension between traditional conceptions of karma and modern ideas of labor; the idea of equality as it emerges in the dialectic between spirituality and economics; and people in the friction between the structure of the political party and the atmospherics of fiction and theater. Throughout, Banerjee reasserts the historical specificity of political thought and challenges modern assumptions about the universality, primacy, and self-evidence of the political. In formulating a new theory of the political, Banerjee gestures toward a globally salient political philosophy that displaces prevailing Western notions of the political masquerading as universal.

In Elementary Aspects of the Political Prathama Banerjee moves beyond postcolonial and decolonial critiques of European political philosophy to rethink modern conceptions of "the political" from the perspective of the global South. Drawing on Indian and Bengali practices and philosophies from the late nineteenth and early twentieth centuries, Banerjee identifies four elements of the political: the self, action, the idea, and the people. She examines selfhood in light of precolonial Indic traditions of renunciation and realpolitik; action in the constitutive tension between traditional conceptions of karma and modern ideas of labor; the idea of equality as it emerges in the dialectic between spirituality and economics; and people in the friction between the structure of the political party and the atmospherics of fiction and theater. Throughout, Banerjee reasserts the historical specificity of political thought and challenges modern assumptions about the universality, primacy, and self-evidence of the political. In formulating a new theory of the political, Banerjee gestures toward a globally salient political philosophy that displaces prevailing Western notions of the political masquerading as universal.