Papers by Brainerd Prince
We live in the world of edutech and edubiz, where technology and business have effectively taken ... more We live in the world of edutech and edubiz, where technology and business have effectively taken over the field of education. However, the question that begs answering is-have they made education truly more effective? In our modern world, if the traditional model of education was centred around Non-profits and the love of knowledge, then this new model focuses on profits and careers. Perhaps this is a good thing that has happened to education, even as it languished under outdated modes of teaching and non-inspirational pedagogies. The institutions had become shell-structures to put students through, and getting a certificate or a degree had become the ultimate goal. However, by turning tech-savvy with a business plan does not necessarily address the entropy and destruction that the education field has suffered. Yes, there is a problem with education, but neither technology nor a business plan with a focus on careers and placements, can on their own make these problems go away. What are the central problems plaguing education in our society today? The way I see it, there are four main problems with which contemporary education is grappling. They have to do with (a) the educational telos, (b) the role of the pedagogue, (c) the pedagogical system, and of course (d) the perception of studentship. Let's explore these problems even as we seek to respond to them.
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The Integral Philosophy of Aurobindo, 2017
I am delighted to announce the release of my book today, Monday, 16th January 2017 - The Integral... more I am delighted to announce the release of my book today, Monday, 16th January 2017 - The Integral Philosophy of Aurobindo: Hermeneutics and the Study of Religion by Routledge in its Hindu Studies Series. This is the culmination of many years of work on Sri Aurobindo's texts in light of the contemporary religious-secular debate. It is now available on Amazon. https://www.amazon.co.uk/Integral-Philosophy-Aurobindo-Hermeneutics-Routledge/dp/1138677965 Even as I think of the very beginnings of the journey, there were three lines of enquiry, that brought me to this project: First, I wanted to better understand India, my people - the Hindus, our ancient texts and practices, and our spiritual heritage. In this project, I was able to access a glimpse of this heritage through the lens of Aurobindo's works. The highlight was not only to have the opportunity to read the many volumes written by Aurobindo, but also to learn Sanskrit and be able to read and engage with a few key texts such as Patañjali’s Yoga-Sūtras, the Īśā Upaniṣad and the Bhagavad-Gītā with a view to finding their contemporary relevance. Secondly, I was keenly interested in how people from different traditions, particularly different religious traditions talk with each other. This led me to explore the idea of dialogical hermeneutics particularly through the works of Heidegger, Gadamer, Ricoeur, MacIntyre and Flood, and how an approach could be developed to enable dialogue between traditions. I argue that one begins by recognizing the incommensurability between different traditions, however, one that can be overcome by a creative imagination of the other's tradition, followed by an authentic interrogation of both one's own and the other's tradition, which could finally even lead to the inhabitation of the other's tradition. It is in this multi-level engagement that one is able to form honest judgements and equally have fruitful and edifying engagements, so much so that we are able to be mutually converted. Finally, I was also able to explore some of my own personal questions with regard to God, religion, cosmology, rationality, nature of language and metaphysics. The book contains insights gleaned from the pursuit of these lines of enquiry. I hope you will enjoy it. I am grateful to Professor Gavin Flood for supervising my PhD as well as for his support in getting the work published. I am also grateful to all in OCHS and OCMS for their support through the journey, and finally to Touch India Trust and Samvada Centre for Research Resources for giving me the time and space to work on this book. There are many more without whom this book would not have seen the light of day, I have mentioned them in the acknowledgement page in the book. Many thanks to them for their support. I look forward to getting your feedback and so do drop me a line when you are able. Have a lovely evening. Brainerd Table of Contents Preface 1. Introduction: Mapping the Journey 2. Conceptual Groundwork: Aurobindo, Hermeneutics and Religion 3. The Life Divine – I: Whose Tradition? Which Rationality? 4. The Life Divine – II: Transcendence and the Sevenfold Being 5. The Human Cycle: Articulation as Narrative 6. The Synthesis of Yoga: Action, Yoga and Tradition 7. Conclusion: The Journey and Beyond Glossary SUPPORT www.shiksharath.org
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International Review of Mission, 2010
Abstract This paper brings together three strands of enquiry--interrogation of spiritually, inter... more Abstract This paper brings together three strands of enquiry--interrogation of spiritually, interpretation of spirituality and Sri Aurobindo's integrative spirituality--which form the three natural parts of the paper. In the first part I interrogate the idea and category "spirituality" and argue that this term came to be understood in opposition to the "material" only in medieval times, and thus the common notion of spirituality as opposed to materiality is misplaced. In the second part, in light of George Lindbeck's work, I will explore the question--is it possible for different traditions that interpret spirituality differently to hold a common unifying position? I will argue that if we are to arrive at an understanding of spirituality that will be acceptable to different traditions, then the very conception of spirituality must be informed by all. In the final part, I will argue that Sri Aurobindo's integrative spirituality offers a sufficient rationale for creation-care by proposing a view of spirituality which, on the one hang overcomes the spiritual-material dichotomy, while on the other, contains an implicit guard against imposing its view of spirituality on other traditions. Finally, by bringing Sri Aurobindo into the dialogue I demonstrate how insights from another tradition can be drawn to enrich our understanding of spirituality. Introduction This paper is intended to be part of the existing discourse on spirituality that the Commission on World Mission and Evangelism (CWME) of the World Council of Churches has been engaging with in its recent consultations, and to add to its existing conversation on spirituality, particularly in relation to the idea of "care for creation", which was the general theme of the Athens Consultation. (1) The title of David Hallman's book, Spiritual Values for Earth Community, provided the name of the track (2) that contained this paper. This title contains three distinct ideas and lines of enquiry, namely, spiritual values or spirituality, community and, finally, Earth. We may rephrase the title (of the track) in the form of a question, and take it as our task to answer: "What sort of spirituality is needed that will take into consideration the whole earth, all that is material and spiritual, and that will be acceptable for all human communities?" However, one is able immediately to detect that this question is beset with three corresponding problems that will define our three lines of enquiry. First, though the various CWME writers have defined spirituality in different ways, I could not find a clear genealogy and understanding of this concept. As we know, in our age "spirituality" is an amorphous, malleable term that is used in different discourses to mean a variety of things. To pose the question--How best can we understand spirituality?--thus becomes an interrogation of the term. This interrogation reveals that the term "spirituality" appears to have an inbuilt polarity against that which is material. I see a problem or even a paradox here, especially in relation to the focus of our conference: if the common understanding of spirituality is "non-material", can it say anything meaningful about material creation? Secondly, I found that most writers had explicitly qualified their work to come out of a Western intellectual tradition. I find this limiting, especially in our conversation about values for the human community or for all the different communities in our world. We are deliberating about how to understand spirituality for the widest humanity; therefore, even this conversation defining spirituality must arise within a conceptual framework that is built upon a plurality of conceptions of spirituality arising out of different communities. In other words, the different interpretations of spirituality need to be considered before we can make conclusive articulations about it. This will lead to the further question about how we can make sense of different and even conflicting interpretations of spirituality. …
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Theology Today, 2012
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The focus of the article arises from a case study of an Indian woman and her adopted child, Sunit... more The focus of the article arises from a case study of an Indian woman and her adopted child, Sunita and Komal. There are three key issues that can be abstracted from the story of Sunita and Komal. The abandoned “girl-child” Komal raises the question of sex—what am I? What does it mean to be biologically female? What consequences are there for being born female? Sunita’s and Komal’s rejection from their families has led them to ask the question about their gender—who am I? What does it mean to be a girl or woman in a predominantly Hindu society? How is my female identity constrained and constructed by my society? Finally, Sunita, as a young wife and in light of her miscarriages, recasts the question of marriage itself—how am I supposed to live as a woman in society, particularly in the context of family? What role and functions are expected of me as Spiritus 3.1 (2018) 109–126 http://digitalshowcase.oru.edu/spiritus/ © The Author(s) 2018 Reprints and Permissions: Spiritus@oru.edu
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Transformation: An International Journal of Holistic Mission Studies
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International Bulletin of Missionary Research
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Transformation, 2018
In this article we want to argue that mission models of inculturation and contextualization are n... more In this article we want to argue that mission models of inculturation and contextualization are not apt responses to the enlightenment model of mission or colonial mission and that the ‘mission as translation’ model is one way forward. We propose this explorative model of mission by engaging mission studies with translation studies in philosophy of language. The realization that mission studies, with its focus on the gospel text, missionary-interpreter and receptor community, shares structural commonalities with the central categories of translation studies inspires this engagement between disciplines. Our proposal is that mission as translation is necessarily a fusion of these three horizons. Finally, we test this model in the Lotha Naga context, ending with broad implications for mission studies.
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The focus of the article arises from a case study of an Indian woman and her adopted child, Sunit... more The focus of the article arises from a case study of an Indian woman and her adopted child, Sunita and Komal. There are three key issues that can be abstracted from the story of Sunita and Komal. The abandoned “girl-child” Komal raises the question of sex—what am I? What does it mean to be biologically female? What consequences are there for being born female? Sunita’s and Komal’s rejection from their families has led them to ask the question about their gender—who am I? What does it mean to be a girl or woman in a predominantly Hindu society? How is my female identity constrained and constructed by my society? Finally, Sunita, as a young wife and in light of her miscarriages, recasts the question of marriage itself—how am I supposed to live as a woman in society, particularly in the context of family? What role and functions are expected of me a woman? Thus, the three issues raised are sexuality, gender, and marriage of the Hindu girl-child. This article seeks to explore, in response, a Pentecostal theology of human sexuality along these lines.
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Diversity, to put it simply, is a difference in - worldviews, practices, beliefs, and goals that ... more Diversity, to put it simply, is a difference in - worldviews, practices, beliefs, and goals that direct lives of individuals in communities. Communities both believe in as well as enact different narratives, which give them their unique identities. Identities are not just names, mere words; rather they refer to a way of living of a community. The identity of a community lies in its understanding of 'the good life' which is different from the understandings of other communities in accordance to its central narratives. This understanding of 'the good life' enables the pursuit of life-goals through everyday practices and organization of society, politics and space. But how should a city, society or country organize itself when it entails a plurality of communities, each with its own unique identity? According to which community's identity and values should the laws of the land be framed and social goods defined? How can the state be respectful of difference and yet have a common understanding applicable for all communities?
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Drafts by Brainerd Prince
We concluded the last issue by saying that once we have used the technique of committed reading a... more We concluded the last issue by saying that once we have used the technique of committed reading and read through the key texts of the critical bibliography we had put together on the thematic, we are ready to move to the next step: writing out a critical literature review. At t the end of this process, we hope to have found the gap in the literature and our central research question.
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The Indian education system is plagued with an obsession for grades, more so amongst the engineer... more The Indian education system is plagued with an obsession for grades, more so amongst the engineering fraternity. According to Aspiring Minds, a skills assessment company, 97% of engineering students feel the pressure to score high grades. An IIT Bombay's internal research on its students revealed that 75% of students feel that the emphasis is more on securing good grades rather than on learning. A study conducted by NIMHANS revealed that 40% of engineering students suffer from mental health issues and one of the main causes was cited as pressure to get good grades.
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If God is God, and he is real, then all our human thoughts and representations, will just be that... more If God is God, and he is real, then all our human thoughts and representations, will just be that – human representations. God will always be beyond these human representations. However, all our idols and conceptions, material and mental, can be powerfully used as icons through which we reach the transcendent one and perhaps the gift of his revelation will be as extraordinary and special as his very being.
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At times like ours, when the divisive work of identity politics is at its peak, we are in despera... more At times like ours, when the divisive work of identity politics is at its peak, we are in desperate need of counter-examples that will give us insight on how there can be ‘togetherness’ and ‘embrace’ between individuals and communities who are radically different from each other. The Sangtam Nagas of Eastern Nagaland offer us such a counter-example that illustrates the idea of ‘symbols of embrace’. On the basis of the data collected through fieldwork and interviews, I will first narrate how the Sangtam Dao performs the function of a symbol of embrace and then briefly explore its relevance for our contemporary life. The overall aim is to draw insights from our traditional practices so that they can inform how we live and relate with one another today.
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I said to myself, I will not make a reference to the ‘covid condition’ that we are all living und... more I said to myself, I will not make a reference to the ‘covid condition’ that we are all living under and yet it is impossible not to mention it. One thing the lockdowns and the curfews have given us is time. We are all forced to be at home, and most of our outdoor activities have come to a standstill. This gives us time to dream, to think, to research, and learn new ways to grow ourselves. The last couple of weeks, I have been thinking about the term ‘capital’. I believe that with regard to work, there are primarily two types of people: employee or entrepreneur. I write this for both employees and entrepreneurs as well as for the unemployed, to argue that all of us, not just entrepreneurs, can enrich our lives if we know how to work with capital.
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The Covid pandemic has wreaked havoc on many aspects of our lives. With the mutations and the new... more The Covid pandemic has wreaked havoc on many aspects of our lives. With the mutations and the new wave, most if not all of us have lost people in our networks and we have regularly faced death at close quarters like never before. Covid lockdowns have also had a huge impact on the economy as a whole as well as on the livelihoods of millions of people.
While all these various domains of our human life have been analysed with regard to the rampage caused by Covid, an area that has been neglected or least examined is the area of mental health. Without a doubt it is easier to check body temperature or identify a cough or the other symptoms of Covid on our physical self, than check how Covid has affected our mental health. There are a few more reasons as to why mental health is kept at an arm’s distance and why it is not easily broached.
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Papers by Brainerd Prince
Drafts by Brainerd Prince
While all these various domains of our human life have been analysed with regard to the rampage caused by Covid, an area that has been neglected or least examined is the area of mental health. Without a doubt it is easier to check body temperature or identify a cough or the other symptoms of Covid on our physical self, than check how Covid has affected our mental health. There are a few more reasons as to why mental health is kept at an arm’s distance and why it is not easily broached.
While all these various domains of our human life have been analysed with regard to the rampage caused by Covid, an area that has been neglected or least examined is the area of mental health. Without a doubt it is easier to check body temperature or identify a cough or the other symptoms of Covid on our physical self, than check how Covid has affected our mental health. There are a few more reasons as to why mental health is kept at an arm’s distance and why it is not easily broached.
How do we rectify the caused hurt and restore civility and love between those who have experienced hurt and those who have done the hurting? I submit that we have been given two processes which will help us to cope with and even overcome strife, conflict and hurt. Simply put, these are ‘to forgive and to be forgiven’. In other words, the two processes that can truly set humans free and enable them to put back together that which is broken is through the dual processes of forgiveness. The first process is the act of forgiving and the second is the act of experiencing forgiveness.
Whose God? And to which God are we referring? These are legitimate questions that one has to satisfactorily answer even before we can venture into any form of God talk.
But instead of looking through either a religious or a secular lens, I want to offer a different approach to our exploration today. I want to begin with exploring the different functions that ‘God’ plays in our modern societies, in other words, this is an endeavor to articulate and paint a picture of what I am calling the Functional God. The main argument I am advancing here is that irrespective of how religious or secular our society is, we all have a variety of functional Gods that play specific and significant roles in our everyday lives. Perhaps once we have established this reality of the presence of the Functional God, then we can strive to move beyond this everyday Functional God to something more metaphysical, transcendent, and perhaps even ontological.
What are the central problems plaguing education in our society today? The way I see it, there are four main problems with which contemporary education is grappling. They have to do with (a) the educational telos, (b) the role of the pedagogue, (c) the pedagogical system, and of course (d) the perception of studentship. Let's explore these problems even as we seek to respond to them.
This narrative has five sections: the first section deals with defining the problematic; the second lays the ground for this debate as explicated by the tussle between rationalism and empiricism. The third section explores the attempted reconciliation in the work of Kant and Hegel rather briefly while the fourth section deals with the reactions to Hegel in Nietzschean perspectivalism and Husserlian Phenomenology. And the final section deals with the present status of the debate which I argue is being lived within the Hermeneutical epoch and here I take the liberty of trying my hand at a bit of philosophizing and I hope you will pardon its crudeness.
Even during this period of Lent, particularly even as you find more time to reflect on your life and relationships due to the Covid-19 lockdown, you might want to do an exercise and make two lists – the first list of those whom you have denied or betrayed, and a second list of those who have denied and betrayed you. Perhaps some of the insights shared here can illumine you and give fodder to your thought, even as you plan for remorse, forgiveness, restitutions, restorations and new visions that take us to a higher ground.
https://www.amazon.co.uk/Integral-Philosophy-Aurobindo-Hermeneutics-Routledge/dp/1138677965
Even as I think of the very beginnings of the journey, there were three lines of enquiry, that brought me to this project:
First, I wanted to better understand India, my people - the Hindus, our ancient texts and practices, and our spiritual heritage. In this project, I was able to access a glimpse of this heritage through the lens of Aurobindo's works. The highlight was not only to have the opportunity to read the many volumes written by Aurobindo, but also to learn Sanskrit and be able to read and engage with a few key texts such as Patañjali’s Yoga-Sūtras, the Īśā Upaniṣad and the Bhagavad-Gītā with a view to finding their contemporary relevance. Secondly, I was keenly interested in how people from different traditions, particularly different religious traditions talk with each other. This led me to explore the idea of dialogical hermeneutics particularly through the works of Heidegger, Gadamer, Ricoeur, MacIntyre and Flood, and how an approach could be developed to enable dialogue between traditions. I argue that one begins by recognizing the incommensurability between different traditions, however, one that can be overcome by a creative imagination of the other's tradition, followed by an authentic interrogation of both one's own and the other's tradition, which could finally even lead to the inhabitation of the other's tradition. It is in this multi-level engagement that one is able to form honest judgements and equally have fruitful and edifying engagements, so much so that we are able to be mutually converted. Finally, I was also able to explore some of my own personal questions with regard to God, religion, cosmology, rationality, nature of language and metaphysics. The book contains insights gleaned from the pursuit of these lines of enquiry. I hope you will enjoy it.
I am grateful to Professor Gavin Flood for supervising my PhD as well as for his support in getting the work published. I am also grateful to all in OCHS and OCMS for their support through the journey, and finally to Touch India Trust and Samvada Centre for Research Resources for giving me the time and space to work on this book. There are many more without whom this book would not have seen the light of day, I have mentioned them in the acknowledgement page in the book. Many thanks to them for their support.
I look forward to getting your feedback and so do drop me a line when you are able.
Have a lovely evening.
Brainerd
Table of Contents
Preface
1. Introduction: Mapping the Journey
2. Conceptual Groundwork: Aurobindo, Hermeneutics and Religion
3. The Life Divine – I: Whose Tradition? Which Rationality?
4. The Life Divine – II: Transcendence and the Sevenfold Being
5. The Human Cycle: Articulation as Narrative
6. The Synthesis of Yoga: Action, Yoga and Tradition
7. Conclusion: The Journey and Beyond
Glossary
SUPPORT www.shiksharath.org