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This book analyses the resolution of the psychic problem of
diasporic existence from a postcolonial feminist perspective, by
inscribing and defining the meaning of "virtual diaspora" through
the lens of the East/India and the West. It explores the situation
that arises when one leaves one's country and becomes an
emigrant/immigrant, which often causes pain both in the departure
from one's motherland and in the adaptation to a new environment.
The book employs the theory of Deleuze and Guattari and explores
the interstices of real and virtual diaspora and the aftermath of
diaspora as a mental journey. Adding a new interpretation of
transcendence, taken from the Indian perspective, the book examines
the Deleuze's theory of immanence and transcendence and the two
major concepts of "becoming" and "real/virtual." The book also
examines the works of Helene Cixous, J.M. Coetzee, Jhumpa Lahiri,
Kunal Basu, and Tagore in light of the concept of virtual diaspora
and from a postcolonial feminist angle. It does so by raising the
following questions: When one has emigrated to a different country,
can one conceive of that existence as real or virtual or both? Do
emigrants or diasporic individuals live a life of both real and
virtual diaspora? This comes from the idea that both real and
virtual diaspora, under different paradigms, may be related to the
power struggle and master-slave dialectic that affects all of
humanity. A valuable addition to the study of postcolonial
literature, the book will also be of interest to researchers in the
fields of diaspora studies, postcolonial feminist theory,
postcolonial literature, feminist philosophy, interdisciplinary
studies, and Asian Studies, in particular South Asian Studies.
Negotiating Capability and Diaspora: A Philosophical Politics
scrutinizes Indian economist cum philosopher Amartya Sen s theory
of capability, which rose as a critique of the modern American
philosopher John Rawls s theory of primary goods. Ashmita
Khasnabish develops Sen s theory of capability as a leitmotif
throughout the book. She focuses on the following themes: 1) how
Amartya Sen s theory of capability offers strength to immigrants
and underdogs; 2) the significance of John Rawls s theory for Sen s
theory of capability; 3) two aspects of Sen s theory: on the one
hand it exposes the asymmetry between people of power and the
powerless due to the discrepancy of resources, and on the other
hand it shows how the powerless or the underdogs or the minorities
could exert their will-power through the paradigm of choices to
overcome; 4) finally, Sri Aurobindo s theory of democracy, which
intersects with John Rawls s theory of comprehensive doctrines and
political justice. Khasnabish also discusses authors Amitav Ghosh,
Jhumpa Lahiri, and Toni Morrison, whose novels illustrate different
facets of the theory of capability. Negotiating Capability and
Diaspora develops themes that will be of great interest to students
and scholars of political philosophy, feminist philosophy,
postcolonial studies, literary studies, Diaspora studies, and world
literature."
Postcoloniality, Globalization, and Diaspora: What's Next? looks
forward within the field of postcolonial studies and goes beyond
the notion of hybridity and postcolonial reason beyond just
portraying it. This volume offers a futuristic vision going beyond
the common paradigms of postcolonility, diaspora, and
globalization, speculating a framework beyond master-slave
dialectic. This new paradigm locates a humanitarian space purifying
ego through various forms: writing, philosophizing, and theorizing
new ideas. Authors focus on writers from Mauritius to India.
Negotiating Capability and Diaspora: A Philosophical Politics
scrutinizes Indian economist cum philosopher Amartya Sen's theory
of capability, which rose as a critique of the modern American
philosopher John Rawls's theory of primary goods. Ashmita
Khasnabish develops Sen's theory of capability as a leitmotif
throughout the book. She focuses on the following themes: 1) how
Amartya Sen's theory of capability offers strength to immigrants
and underdogs; 2) the significance of John Rawls's theory for Sen's
theory of capability; 3) two aspects of Sen's theory: on the one
hand it exposes the asymmetry between people of power and the
powerless due to the discrepancy of resources, and on the other
hand it shows how the powerless or the underdogs or the minorities
could exert their will-power through the paradigm of choices to
overcome; 4) finally, Sri Aurobindo's theory of democracy, which
intersects with John Rawls's theory of comprehensive doctrines and
political justice. Khasnabish also discusses authors Amitav Ghosh,
Jhumpa Lahiri, and Toni Morrison, whose novels illustrate different
facets of the theory of capability. Negotiating Capability and
Diaspora develops themes that will be of great interest to students
and scholars of political philosophy, feminist philosophy,
postcolonial studies, literary studies, Diaspora studies, and world
literature.
In Humanitarian Identity and the Political Sublime, Ashmita
Khasnabish engages with Indian philosophy, feminist theory,
cultural studies, and literary criticism to articulate a
pluralistic, post-Enlightenment theory of identity. The volume is
divided into three sections. The first, "Negotiating the
Material/Political identity within the Psychic," sketches a theory
of complex identity that aims to strike a balance between the
psychic forces endemic to the self and external political pressures
towards ego-transcendence. Borrowing insights from Teresa Brennan's
critique of Lacan's psychical fantasy of women and Franz Fanon's
account of the close relations between gender and racial
discrimination, Khasnabish further articulates her theory of
identity in the volume's second section, "Repression Due to
Colonization." Finally, in the third section, Khasnabish situates
her concept of "the political sublime" among Amartya Sen's view of
pluralistic identity, Sri Aurobindo's philosophy of the "religion
of human unity," and the fiction of Jamaica Kincaid and Salman
Rushdie. The result is a careful reflection on the nature of
post-colonial identity that achieves an original rapprochement
between European/Western philosophy of enlightenment and
East/India/Bengali intellectual and spiritual thought.
Jouissance as Ananda seeks to resolve the often-problematic Western
concept of the ego by proposing a cross-cultural theory of
consciousness that draws on Indian philosophy. Author Ashmita
Khasnabish begins with a critique of Western psychoanalysis,
engaging French feminist philosopher Luce Irigaray's concept of
jouissance to highlight shortcomings in the work of Freud and
Lacan. Khasnabish then seeks to expand the idea of jouissance by
comparing it with the Indian concept of ananda. The highly
theoretical analysis of philosophical and psychoanalytic terms is
combined with an examination of colonial and postcolonial
literature. A thoughtful and immensely creative approach to
psychoanalytic theory, Jouissance as Ananda will be of interest to
readers from a variety of cultures and disciplines.
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