Tweets now - Prasanna Viswanathan @prasannavishy- @hguptapolicy come to think of it, he was an astute analyst. Contrived non-partisanship sometimes produces comical consequences
now - Harsh Gupta @hguptapolicy
is a working, albeit imperfect, democracy with a decent judiciary. If you as
citizen approach UK
to diss Modi, yes you are a traitor.
now - Harsh Gupta @hguptapolicy - @m_vijayakumar Stop trolling me, Vijay. You hold your point of view, which I respect, and I hold mine. View conversation
Justice, Judocracy and Democracy in India: Boundaries ... - Routledge By Sudhanshu Ranjan - book launch on 20th February 2013 at the Bar Council of India. Hon’ble Chief Justice of India, Justice Altamas Kabir will release the book.
Sep 25, 2012 – This book is an innovative approach to studying ‘judicial activism’ in the Indian context. While discussing the varying roles of the judiciary, it delineates the boundaries of different organs of the State — judiciary, executive and legislature — and highlights the points where these boundaries have been breached.
Citizenship and Its Discontents explores a century of contestations over citizenship from the colonial period to the present, analysing evolving conceptions of citizenship as legal status, as rights, and as identity.
The early optimism that a new India could be fashioned out of an unequal and diverse society led to a formally inclusive legal membership, an impulse to social and economic rights, and group-differentiated citizenship. Today, these policies to create a civic community of equals are losing support in a climate of social intolerance and weak solidarity. Once seen by Western political scientists as an anomaly,
India today is
a site where every major theoretical debate about citizenship is being enacted
in practice, and one that no global discussion of the subject can afford to
ignore. Niraja Gopal Jayal is
Professor at the Centre for the Study of Law and Governance at Jawaharlal Nehru University, India.
Reflections on the Ideal of Human Unity Debashish Banerji
In these last chapters of The Ideal of Human Unity, Sri Aurobindo draws together the threads that he has introduced earlier in the work, leading to his conclusion. Though Jan Smuts was yet to coin the word "Holism" to encapsulate the idea that a directed tendency towards the formation of ever-larger aggregates is observable in Nature, each such distinct stage marked by the presence of an identity and properties exceeding those of the sum of their parts, Sri Aurobindo's model of History follows this course. Indeed, this teleology follows naturally from Sri Aurobindo's master-idea of the progressive manifestation of intrinsic spiritual Oneness in Time, expressing itself politically as the drive towards world-union.
Kelly: Integral Time and the Varieties of Post-Mortem Survival INTEGRAL REVIEW June 2008 Vol. 4, No. 1
To my knowledge, Aurobindo’s understanding of “integral non-dualism” represents the richest, most creative, and far-reaching application of the principle of complex holism. One advantage of my terminology is that it is not necessarily associated with any particular metaphysical position. Secondly, it allows for a more easily established rapport with contemporary scientific and philosophical developments. Still, it will sometimes be sufficient, or more precise, to use “integral” or “complex” instead of the more awkward “complex holistic.”
Along with his commitment to a metaphysical Absolute—which, aligning himself with the Vedic tradition, he calls Brahman and describes as Sat-Chit-Ananda, or infinite Being-Consciousness-Bliss—Aurobindo argues forcefully against the once-only view of life and in favor or the doctrine of reincarnation. At the same time, however, his eloquent plea (Aurobindo, 1951, p. 295) for a “logic of the Infinite” which rejects the “closed system” and “rigid definition” and instead looks for the “complete and many-sided statement” ought, in my opinion, to allow for the peaceful coexistence of both views. The possibility, and even the necessity, for such coexistence becomes even more apparent if one places the question of survival in the context of Aurobindo’s statements about what we might call integral time.
Rasgulla - Wikipedia, the free encyclopedia (Oriya: rasagola; Sanskrit: rasagolakam; Hindi: रसगुल्ला rasgullā)
Rasgulla is a cheese-based, syrupy sweet dish originally from the Indian state of Odisha. It is popular throughout
and other parts of South Asia. The dish
is made from ball shaped dumplings of chhena (an Indian
cottage cheese) and semolina dough, cooked in light syrup made of sugar. This is done
until the syrup permeates the dumplings.
The rasgulla originated in Odisha, where it is also known by its original name, Khira mōhana. It has been a traditional Oriya dish for centuries. People throughout the state consider the rasgullas prepared by the Kar brothers, the descendants of a local confectioner, Bikalananda Kar, in the town of Salepur, near Cuttack to be the best. Today this rasgulla famously named Bikali Kar Rasgulla is sold all over Odisha. Another variant of this dish that is made in the town of
Pahala, located between the cities of Bhubaneswar and
also very popular locally. Pahala, where only rasgulla and its derivatives, chhenapoda and chhenagaja are
available, is reputed to be the largest market in the world for chhena sweets. In
the middle of the nineteenth century, the popularity of rasgulla spread to
neighboring West Bengal. This was during a period when Bengali
cuisine borrowed heavily from Oriya culinary traditions… In order to revive
traditional Oriya sweet dishes, the Odisha government in collaboration with
Jadavpur university, Kolkata, has set up an Industrial Training Centre in Cuttack, that is named
after the legendary confectioner, Bikalananda