Ethnic Tension of the Bangladeshi Santal

This chapter aims to do a critical discourse analysis (CDA) of ethnic tension in Bangladesh and the constitutional provisions on the Santal Indigenous community in establishing social justice. First, why are Indigenous groups instead ethnic groups in Bangladesh, and how many are groups? This chapter then tries to answer who is justifying whose social justice in ethnic tension, and, essentially, what is the guiding philosophy. This chapter picks education policy and the constitutional provision of state inventions policy on ethnic groups in Bangladesh the Santal's space in it. Along with CDA, the argument leans on bio-politics, historical ontology (Foucault), Indigenous research paradigm. The findings show that this community is historically subjugated under ontological guidance and understanding. So, it recommends adopting Santal Indigenous standpoint for establishing a right-based harmonized society.

Constitutional Provision in Protecting and Managing Indigenous Knowledge Systems

Methodologically, this study aligns with the analytical philosophy and the indigenous standpoint and cultural interface theory. This study found that the education system itself is contaminated with colonial legacy and historical ontology of ‘State'. The recommendations are the participation of indigenous people in deciding their education and making curricula. Although the location of this study is remote and rural, this phenomenon occurs in many countries. Therefore, this research would contribute to efforts in this regard over the world to merge humanity.

Book Review of Lucretius II: An Ethics of Motion (2020)

Lucretius II: An Ethics of Motion (2020), written by Thomas Nail, is an alternative book to approach posthumanism from a philosophical aspect. Its focus on motion correlates posthuman thinking with sociological, political, and philosophical dynamics by applying to Lucretius and continental philosophers. Its philosophical frame allows readers to comprehend posthumanism deeply by applying to ethics. The conceptualization of posthumanism, motion, and ethics is grounded in four fundamental methodologies including historical ontology, close reading, translation, and argumentation. Thus, the abstraction of the book is quite inclusive to envision what philosophical posthumanism is by delving into Lucretius’s philosophy.

Music, Ontology and the Need for History: A Critical Discussion

Although an ontological approach to musical works has dominated analytic aesthetics for almost fifty years, criticisms have recently started to spread in the philosophical literature. Contestants blame mainstream musical ontology for lacking historical awareness, questioning the cogency of metaphysical proposals that are substantially essentialist with regard to our musical concepts. My aim in this paper is to address this accusation by engaging the historicist critics in a sustained debate. I argue that even if the arguments based on history and sociology turn out to be accurate, this may not be enough of a reason to abandon the ontological project altogether. Ontology and history do not necessarily clash. Moreover, historical-sociological examinations do not fulfil our philosophical interest in music. I conclude by making a plea to “historical ontology,” a perspective that does not reject ontology but closely connects it to the dialectic between historical research and aesthetic interest.

Investigación filosófica y emociones

Los estudios filosóficos sobre emociones se pueden dividir en dos grandes grupos: 1) aquellos que consideran que las emociones son naturales, resultado de nuestra evolución; 2) aquellos que, interesados en el pensamiento de autores concretos respecto a las emociones, no sostienen ninguna posición sustantiva acerca de ellas. En este artículo exploramos una tercera opción: entender que las emociones son históricas, contextuales y socialmente definidas. Abrimos así la posibilidad a una nueva forma de investigación filosófica, que partiría de la ontología histórica del filósofo Ian Hacking como herramienta desde la que abordar el estudio filosófico de las emociones en la historia. Emotions research in Philosophy could be classified into two main groups: 1) Those that considers emotions as a natural feature, the result of our evolutionary history; 2) Those that are interested in the study of what a particular philosopher said about the emotions, and, therefore, do not sustain any substantive claim about the nature of the emotions. I explore a third option: to understand emotions as historical, contextual, and socially constituted. This new approach opens up the door to a new form of philosophical inquiry on emotions in their historical contexts, based on Ian Hacking’s historical ontology.