Monday 31 October 2011

Waking Up

You see yourself lying
Asleep on the bed
The world consists of
The room in your house
And house in the neighbourhood
Expand and zoom out
Your city and country comes to view
A final zoom
And hey, the continent, the planet, boom
This the world is
With its silent noises
Even as you sleep
You gently move
As the dawn breaks free
With light playing tricks on your face
The curtains slowly draw
Eyes open and yet not Wide
Your world comes to life
You see yourself
And the world
Sad, apathetic or ecstatic
The passions surge
Glimpses merge
Of people, things and ideas
Shapes animated, get lighted
Your world begins to move
Actions, movements, things to do
Take colour as the sun streams through
A movie you see
With you seeing it in it
Personality for people
Desires for things
Moods for places
All fill in the screen
Your world is alive
Awake and throbbing
Yet with eyes still closed
You are still in your bed
Time to wake up
To open those eyes wide
To fit the furniture of the universe
Into your world
That is already alive

Monday 24 October 2011

The Fairy's Wheel

Round and round went the Ferris wheel
Birth, live, death in motion
What comes around goes around
Only to come back again
The wheel climbs higher
Horizons growing, eyes conquering
Perspectives change, the thrill of control
Breathes held tight, heart beats wild
You are the dancing queen
With the big wide world
In the palm of your hand
But in a second
Down she comes, the wind in your skirts
Gravity beckons, vision contracts
The world disappears
Just the Thames in your eyes
Perspectives change, losing control
Slower and still slower
Until the Eye shuts down
The fairies bid farewell
You are on the ground
Another takes your seat
And the wheel gathers speed
Everything remains as is
The world never changed
It was, it is and will ever be
New eyes, new perspectives
All that ended was your ride

Friday 21 October 2011

A World without Me

I see a world without me
Just as busy and green
The sun rising and setting
Its usual course following
Cities bustling bursting their seams
Lethargic countrysides lazying

The newspapers have their headlines
Internet editions changing by the hour
No mention of me
No mention of my existence
Life goes on
As it always has been
Maybe there is a mention
A little obituary
A little gathering by a graveside
With a few black clothes hired
The cars drive away
I am left alone
All gone, including me

So did I exist? Or was my life a dream
A few ol’ pictures, a drawer full of papers
A character in a few memories
Blurry, growing fuzzy, as the plot fades
With me dead, I am but an object
A bit of ash for keepsake
A bounded entity now
Left behind in memory
With me gone
The objects begin to play

Who said objects don’t grow
Expand and increase
In innumerable ways
It is now, I am immortalised
Never to die
Never to leave
Always to be
Forever to grow old
In this aging world
Only when I am
Truly no more

Tuesday 18 October 2011

Desperate Revolutions

Revolutions come
In all shapes and sizes
With added colours
For the camera
Fun frills for the ride
Scientific
Industrial
Political
Freedom from religion
Brought enlightenment
Freedom from slavery
Yes, look, we are genuinely free
Freedom from sexuality
Liberated roles and orientations
But nothing new under the sun
Revolutions have always defined
The human race
They exist
From ancient of days
But hark, listen
There is something new
A Rumble in the air
A thunder
That never before clapped
A view of the world
That you alone have
With the click of a mouse
Behold, view the whole world
Knowledge of its history
Power to divinise its posterity
And yet
The view circumscribes
The limits of humanity
Visions beyond the glasshouse
Can be seen but never reached
Nowhere to go
Nothing more to live for
Nothing satisfies
Any longer
Cheap thrills they feed us
Money, jobs and holidays
Invent dreams
Boring routines
Fed up of progress
Have lived it
Vicariously
Success has lost its charm
Materiality its glitter
Work its purpose
Holidays its thrill
If this is to be human
Then tired of being one
Hence this revolt
From New York to London
Stepping blithely
From Bahrain to Egypt
Not for freedom
Not against ideology
Against human, it is
The revolt
Against Humanity

Sunday 16 October 2011

Plea for a Broken World

When the very earth you stand on and build your dreams
Shivers and crumbles
It is good

When the very air you breathe turns toxic
And causes you to gasp
It is good

When the very relationship that gives you a home
Rends asunder
It is good

When the very narrative of which you are the lead character
Fragments into oblivion
It is good

The worlds we build need to collapse
How else will the foundations be reformed
The foundations need to smither
How else will its material be examined

Unless life crumbles
Its conditions won’t surface
Its imaginaries remain hidden
The mechanisms that automate our lives
The engines that wheel us through
The structures that dominate
Can only be examined and reformed
In a broken world

Friday 14 October 2011

Thus Spake Zarathustra

The Heart is heavy – it needs an explanation. It needs to be understood, hence it stands with drooping shoulders and yet a resilient spirit. It looks over her shoulder and gazes at life, at each character that has played either a fleeting or an enduring role in her journey and calls them all for an audience. As the summoned characters, who till now, have been chattering and laughing in the foyer, slowly come in and settle into the plush comfortable recliners within this beautiful candle-lit oval shaped temple, the sanctum sanctorum of her musings, the heart looks at them all. Her lips shape into a smile but a closer look would reveal eyes adorned with sadness and nostalgia.

Calling one and all to attention, she begins her speech. My friends, family, strangers and lovers, I am grateful to you all for responding to my short notice and for coming here promptly at my behest. It is indeed good to see you all assembled here in this temple I call home, so that I could look at you again, reminisce life and make sense of my fading memories. As I look around this august assembly, I know some of you are wondering why you are even here and look at me with strange eyes – especially those of you in the last rows. You sneaked in shyly and took the back seats and have been looking away most of the time. I know you have forgotten me; it has indeed been a long time. But I remember you all, each one of you, those precious moments that we shared are still vivid and float around me all the time. Others of you especially in the first rows only know me too well, or so you think. Especially those of you in the first row, you with your loud laughs and boisterous talks, feel you know me the most. You came in and took these seats without permission, because you felt that they belonged to you. After all, you say, we have known her all her life. We are indeed the central characters of her life and maybe even the co-lead characters. If she were to write a book about her life, an autobiography, our names and dialogues would spill out of every page. Yes, my dear ones, you have been around me all my life. You have been there with me through sickness and health, hard times and sorrow and I am indeed grateful to you for the different roles you have played in my life and causing the plot of my story to progress. And rightly, if this assembly was gathering in any of the public auditoriums in the city, with the whole world watching, yes, you would be in these very central seats and my talk would be about you and all that you mean. But in this sanctum sanctorum, in this pearl shaped candle-lit room, perched within a curled-lotus, blossoming out in the middle of a serene magical lake suspended between heaven and earth, where inner thoughts and ideas and their expressions are for none to see, except to those I reveal, where the unwritten yet truly lived script of my story is clear as day and yet deeply layered, I have to confess, your roles take a different shade. You were with me always, but the question is – did you know me? You always wanted to help, to protect, to correct and to make me successful – but in the process you missed meeting me and I grew old in your shadows. While you turned your heads, I grew strong and tall. You are familiar with me, but sadly, you don’t have much of a clue about me. I can see the look of scorn on your faces, even as I talk, I can hear the words forming in your mouths – What mad ramblings are these? Is she not our sister? Have we not known her all her life? Are we not her family? Did we not share the same home?

The heart gets excited and jumps to her feet, she pulls the mike to her face and cries into it, ok fine, you think you know me, well that is good, let’s take your word for it. Now, let me ask you a question, a small test if I may so, please. A little test will settle this and this august assembly will know truth from false. Tell me, she cries, tell me, my central characters, I beg thee, tell me, what are my dreams? The first row turns to one another with quizzical eyes. Seeing them turn to one another, she says, ok, if that is too hard, tell me, I pray, tell me, what things bring me pleasure? And if that is too tough, can you at least tell me, what are some things that bring tears to my eyes? Seeing their puzzlement only increase, she cries even louder, ok, ok, ladies and gentlemen, just as I suspected, you have no clue, you didn’t even know these questions existed and never did you think that dreams and tears were important to me. Ok, but please, don’t let me totally down. Please, you do know something – don’t you? Please prove me right – can you please put me to some ease and tell me that you do know a little about me, tell me, I ask, what is my favourite colour? Or, which is my favourite room in the house? Come on all of you, my central characters, you who lived with me all my life – you do know something about me!

The heavy heart grew heavier, and could scarcely stand any longer. The burden of their ignorance drained her energy. Till now, I have been watching this show bemused from a distance, but now seeing the heart’s fragility and anguish I quickly rush up to her and gently settle her into her chair; I squeeze her shoulders, and pour her a drink.

After a long meditative sip, she looks around. The front row had suddenly gone very quiet. There was a sense of uneasiness in the air. She cleared her throat and looks beyond towards the last rows, and says, you mister, you, in the blue pull-over, yes you, would you kindly come forward. The man in question, squirmed in his seat, and further lowered his already slouched shoulders and tried to hide his remarkably handsome face even as the entire assembly turns over their shoulders, trying to get a glimpse of him. But the heart wouldn’t give up. She continued to look at him and went on – do you remember me at all? You have aged and I can see time’s handiwork on your face, but he has only chiselled you with beauty and grace. You are wondering where we have met and how that you were even invited to this meeting. You don’t recognise me and it is not your fault.  You saw me before time began his work on me and now I am disguised by time and you don’t remember me at all. But I remember you rather vividly. I don’t want to embarrass you but if you don’t mind I must tell this story. Many years ago, we met just once, but you left a part of yourself with me. The man was pure attention now, but he had the most amused look which seemed to say, me, are you kidding, are you really referring to me, you definitely must be mistaken, I don’t even know you. As if the heart had heard his thoughts she replied, yes sir you, yes indeed, I am talking about you.

It was a dark morning of a day and the rain was pouring profusely. We were in Abu Road Market, most of those in the first row and me, just round the corner from where we lived. I had dragged my family with me to a bicycle shop to coax them to buy me my first dream. We have been talking about this for months and today was my birthday and they had promised that I would get it today. I was just eleven years old. As we rush-crossed the road to enter the shop, I saw you standing outside under the shop shades, protecting yourself from the pouring of the merciless rain. You had the same bemused look and watched us through the window, as we lived out our parts in the event within the shop. I showed my family the bicycle I had been eying for many weeks. However, even without a proper look, they demanded to know the price. It seemed that they had already made up their minds. Even before a proper bargaining-conversation could be started, they started leaving the shop, claiming that it was a complete rip off. I refused to go home and I cried and screamed right outside the shop. One by one the family left, but I refused to go. Soaking in the rain, I stood my ground, I wanted my dream and I was not ready to let go of it. I stood there outside the bicycle-store, my face hot and cold – tears and rain mixing freely, drenching me. I felt a tap on my shoulders and even as I looked up, you were standing next to me, in the rain. You didn’t say a word; just took my hand and walked me back into the store, and the next thing I realised was you sitting me on that red bike and even as I pedalled past, I saw you waving, your smile lighting the dark morning. That was many decades ago, but it left a deep impression on my young mind. You, a complete stranger in some cosmic connection, had understood my young dream. You not only believed in it, but you were also willing to become a part of it at an expense that I was too young to understand. That gloomy rainy day was my brightest ever. All through my life, when I am faced with gloomy wet days, when I am alone, when I feel defeated, when I have been let down, I remember your kind face and your smile, your belief in me and draw my strength for that day.

Her tears flowed freely, and she looked around the room. The first row had their heads down and eyes fleeting. As she looked around the room, there were many more characters, many more who were bravely looking up at her now, with faint recognition lighting their eyes. Many from the last rows, who had believed in her, loved her and made a lonely night warm. She smiled at them, maybe they may never get their names in the public script of her story, but they were the ones who had kept her story going. They were her story.

Thursday 13 October 2011

Life at CrossTracks

Ideas and dreams
Steering wheel of life
Life fashioned, subjugated
Moulded in shape
Held strong, bound within
Stories lived are but stories told
Mimetic life yet thriving on vision

Life springs forth
Not in isolation, not alone
Community of selves
Conversation, revelation, communion
New ideas, new dreams
Different stories, changing visions
Stories told are but stories lived
Life births ideas
Cradles in its bosom
Shapes and moulds
Fixes into its likeness

How great the love
Life and idea
Each shaping the other
Embrace long and intimate
Each other’s children

Idea birthing life
Life birthing idea
The new Idea gains form
And the mould breaks
At that moment
Mimesis explodes

New tracks being laid
New stories written and told
Old and new crossover
Life waits patiently
How to live, what direction to take
Standing still at crosstracks

Wednesday 12 October 2011

The Potter's Wheel

I shared my life with her and she left me
I dreamt my life together and now she is gone
As I turned and watched and looked beyond
The glorious sun setting for once broke my heart
Every waking hour
A gift wrapped in me her I gave
Every breathe was hers to keep
But she left me, disappeared
Crying out as she left, never to return ever
As I watched her storm through the window
A part of me left with her
As I braced my life and pulled in my breathe
I knew she can’t go far
It’s the horizon we share
As the sky reaches from the east to the west
And touches us wherever we be
It is that sky, the same universe
The one whole of which we are but parts
That holds us, embraces us
In our absence, there is presence
In our loneliness togetherness
Forms are created forms perish
Like clay in a potter’s hands
A thousand forms, a million designs
Clay is one and yet is all
Forming and deforming
Round and round the potter’s wheel
How else do we live with separation?
How else do we account for brokenness?
It’s in the breaking
That we are formed
Once more yet again
It’s the distance
That draws and maintains
The unity of the soul
As I gaze out of the window one last time
Holding back my pain, my haunted sorrows
Flashing images of good times, great times
If I had the legs to move and hands to grasp
Would I not run after, would I not embrace?
But there I lie lifeless
It is I who had left, I who had stormed out
The form had broken, time run out
I can see myself looking through the window
Everybody there, the universe together
She will be fine, I tell myself
She has a life full to live
A beautiful vessel is she
Potter’s favourite shape
Gold to hold, gems to keep
Destiny beckons her and live must she
To make music to make love
To write out a script
For the dear potter to spin
Much to do much to live for
Life has begun and it sure must go on
Even as I left, fading in the far distance
I knew for sure, I was certain
Unformed takes form again
In brokenness there is new creation
The universe holds us together

Monday 10 October 2011

The Story of Mayangkokla of the Nagas

Mayangkokla’s screams continue to echo in my ears, even as I pause to reflect upon her biographical account in Kaka Iralu’s ‘Blood and Tears’ [Iralu, Kaka. D., Nagaland and India: The Blood and the Tears (Kohima: Published by Kaka D. Iralu, 2000)]. His book is based on testimonial evidence to argue for the cruelties and inhuman acts of the Indian army in the land of the Nagas. Mayangkokla’s story forms the major section of his chapter on the Ungma village and describes the cruelties and inhumanities of the Indian army in that village. Kaka sits with Mayangkokla in her house in 1997 and listens as she tells him her story with her frail old hand in his. She recounts the tales of horror of her teen years and describes that fateful week. The testimonial narrates that she was a village beauty, a young girl of 18, who was dragged, beaten senselessly and then gang-raped both publicly as well as in private confinement for over a week. Her screams of protest and mock-laughter of the army men fill every line of this account.

My mind searches for tools to understand these pages of blood and tears that I had just read. I want to be critical of all that I read, I tell myself. Kaka, I say, is passionate about his book, and could an overflow of that passion distort the reality that he describes? It really could not have been so bad! I further wondered, could his choice of words in his graphic account be intentional to suit a particular kind of audience that he is writing to, or even being politically-correct? Or finally, could the memory of the incident have changed from year to year, from each telling to another to accommodate the tenor of the larger narrative that it so seeks to represent? However, all academic tools crumble as I see Mayangkokla, aged and fragile, recounting her story, a testimony of what happened to her and who can defy or deny her story? It is her story, like all our life-stories and who are we to contest it?

Also, her story is not told in isolation, it is not an anomaly or a variant, a blip in the rather beautiful picture of Indo-Naga relations. The events that she experienced in her life unfortunately were not unique to her. Hers is one chapter of a larger compendium that contains stories of similar experiences. She compels us to listen to her and so we must. This gruesome act is one among thousands, Kaka argues, that has taken place in Nagaland over the past 50 years. The Indian army, armed with special powers, has been sent at the behest of the Indian government, and representing the gods of democracy and nation-state they are there to curtail the ‘underground insurgents’ or ‘freedom fighters’ (depending on who is narrating) who threaten them. It is common knowledge that many in the army who had gone to protect the sovereignty of India misused their uncontrolled powers to kill, rape and destroy countless lives.

A few decades earlier, something similar was happening in the Indian sub-continent. Then, it was the Indian insurgents or freedom fighters (depending on who is narrating again) fighting against the colonial British Crown that was ruling India. The Colonial powers had ruled over India for over two hundred years in some form or other. India said that she did not want to be part of the colonial empire and asserted her right to rule herself. That story is well-documented and all Indians remember it with pride. The demon of colonialism was dethroned, ousted and India got her freedom. The world lauded India’s independence and it being constituted as a republic. Each year this victory of freedom over imperial rule and political independence is celebrated. India holds high the virtues of freedom and self-rule.

Ironically, soon thereafter, a fight between the Indian State and the Nagas ensued pretty much on the same ideologies that had caused India to fight the British. However, this time it was the Nagas who were fighting Indian aggression. The Nagas claimed that they were never part of the Indian state and therefore did not want to be ruled and colonized by India. But this time, India fought her, and disallowed her right for freedom, forgetting the very values of freedom and right to one’s self-governance that had propelled her own journey in her fight against the British Raj. India dealt ruthlessly with the Nagas, infamously, more ruthlessly than the British treatment of India. She sent her army in with special powers. There was no willingness to listen to the story of the Nagas who had made it clear that they did not belong to the Indian state. The Nagas claimed that India was imposing her rule on a land and people who considered themselves to be an ‘other’ with no common history. History was repeating itself; India was doing exactly what the British Raj had done: she was imposing her rule over a people who did not want to come under her governance. India sent her army in and the atrocities began: mindless killings, uncountable rapes, burning of houses and villages, it was indeed hell and have been for the past 50 years. The Nagas who organized themselves into an underground army in turn fought the Indian army and the war has continued. It is rightfully called the world’s longest lasting war. The story of Mayangkokla makes us think about war, conflict, violence and their cruelties. It is here that you and I step into this story. How do we respond to this story? Can tears of pain be replaced by shouts of joy? Can we envision a better ending to this horror story? Would it be possible to be re-written as The Beautiful and the Triumph instead of Iralu’s The Blood and the Tears?

I definitely do not possess any solutions to the world’s oldest lasting war or even how to go about a solution. Maybe the issues are complicated. But I do think that those who believe in peace and justice and hate violence could do something. Is it too utopian to dream of a world where the armed forces will be unemployed, where there will be no need to fight or fire a gun, and no need to exert violence? Where there will be no more anguished cries of Mayangkoklas but sweet laughter, cries of children filling the air.

When the children cry
Let them know we tried
When the children fight
Let them know it ain't right
When the children pray
Let them know the way
Cause when the children sing
Then the new world begins

– From the song “When the Children Cry” by White Lion

Friday 7 October 2011

Two Bags and a Rucksack

On a journey am I
From dawn to dusk
And yet again to dawn
Walking, trudging, moving all the time
Climbing over mountains, wading across rivers
Skipping through meadows, rolling down grass-hills
Through the forests, or in the city bright
I am always on this voyage
This life-expedition
With Two bags and a rucksack
My constant companions

The bag on the right contains my life
Some call it soul while others spirit
Pneuma, Geist, Chi or Brahman
It is you, me and the entire universe
From my bag, working in me
Energizing, expressing, living

The bag on the left contains my memories
Stories of all my journeys
Beautiful people I have met
Places I have been, the love I have shared
The kindness I have received
It is the many tales of the journey
The story of the spirit
Mine, yours, the chronicle of the universe

Drag I these bags with their precious treasures
I keep plodding from one morning to another

The rucksack on my back
Contains my earthly belongings
The things I call mine
House deeds, jewellery, travellers cheques
Money in many currencies, land and gold
All my possessions, in the rucksack, on my back 

Sometimes the bags get heavy
And my back gets bent
The memories turn horrid
The spirit cold and low
And the journey becomes a drag

But then the spirit rises again
Swells up with life and light
With the rising sun
Am game to give up all my possessions
My gold and my diamonds
The rucksack will I forsake
To beautiful memories more make
Memories are the history of the spirit
When all is gone, I am but my memory

Tears

Have you cried lately
And allowed the tears
To stream by
It feels there is
A pressure
In the chest
Only tears can let fly
It is not a pain of grief
Nor one of loss
It is the facing of the
Unexpected
That brought forth
Tears, unexpected
A pleasant surprise
A need fulfilled
A wish granted
A glimmer of hope
Against all odds
From unexpected quarters
Unexpected
Memory does its bit
Digs out
Resonant experiences
The event takes
A Grand scale
Behold
The hand of God
At work
Mysterium magnum
Everywhere
Meaning making begins
Cultural narratives kick in
To God be the glory
Hare Rama Hare Krishna
Subhan’allah
Maybe even
Gan Xie Zhu
Slava bogu
Kyrie eleison
The tears keep streaming
Gently down the cheeks

Thursday 6 October 2011

Go figure Destiny

You have to do it
No one can stop you be it
No school, no education
No fancy guitar classes
It’s you facing your demons
Hell raisin’ experiences
You breaking that wooden door
Getting out, exploring more
Learning to stand
On your two small feet
While still drinking
Your mother’s sweet
Facing your father
Who is no longer there
And your mother
Who fancies cars more than your care
Bidding goodbye
To the good boys at school
I’d rather be gay
Than pretend playin’ fool
You work your shit
No one told you it would work
Shaping your spirit
Embodying perils
You go find a home
I go figure destiny

Wednesday 5 October 2011

Time

Time is not
A number on the watch
Nor the ticking of a clock
Neither a position
Of the Sun
Nor the movement of the stars
It’s not a string of seconds
Nor an accumulation of moments
It is immeasurable
Non-quantifiable
Uncontrollable
132 minutes
Can live out two centuries
Days could be but moments
Years like weeks
A whole lifetime
But a few seconds
Or
You can count aloud
Every damn second
And watch the hands tick
Till the eyes with tears swell
Yell, cry and scream
Stomp as loud as you will
But the hour will never rush
Even nightfall will remain
As bright as day

Tuesday 4 October 2011

The Subject and Object of Knowledge

The problematic of the subjective-objective dichotomy in the quest for knowledge in my opinion needs to be wrestled with by every scholar, irrespective of the subject of their research projects. This is an issue I am still struggling with, and below, please find a short-version of the narrative that I am developing in my own search. Therefore, this is not only unfinished work, but also, unpolished and you can detect the rough edges and I am sure can be improved upon greatly. However, I am hoping that this narrative will serve as a background to the development of the debate on the role of the subjective and objective played in the construction of knowledge. Equally, I would like this narrative to be filled out, and corrections be made. It is still very much a cartoon that needs to be worked upon with rigour and thus invites inputs. 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 simpleness.

 1.      The problematic of Epistemology
The subjective and objective when spoken of in terms of knowledge lies broadly within the domain of epistemology. Bridging the subjective and the objective has been a perennial philosophical problematic and on a lighter note, I think it will torment us for eternity. Different philosophical traditions have tried to deal with it a multitudinal of ways and one can find traces of this debate not just within the western philosophical tradition but other traditions such as the Indian philosophical traditions. I think there is a core problematic here that defies any easy solution. Put simply, the objective world that the self tries to describe and analyse is inclusive of the inquiring-self. Thus the inquiring-self is firmly located within the material and historical worlds that it tries to make sense of through natural or human sciences. Furthermore this inquiring-self is not a passive and non-active self; rather it is dynamic, active and becoming. Thus any definition of this inquiring-self will have to take into account its changing nature. But then how is it to be done?

2.      Rationalism and Empiricism: Descartes and Hume
The modern development of epistemology was a key feature of the Renaissance (1500) with the rediscovery of the historical works of Sextus Empiricus (flourished 3rd century ce). Solving Empiricus’s scepticism became one of the intractable problems of modern European philosophy. Duignan shows clearly, how eventually, two broad approaches developed – ‘one influenced by Aristotle’s emphasis on empirical observation and Sir Francis Bacon’s (1561–1626) conception of human knowledge as founded upon the proper application of scientific method; the other by the mathematical metaphysics of Pythagoras and Plato and the spectacular successes of mathematical physics in the 16th and 17th centuries.’ For the empiricists human knowledge is a posteriori, or derived from experience while for the rationalists, human knowledge is primarily a priori, or obtainable independently of experience. ‘The task of epistemology, therefore, is to justify knowledge claims either by showing how their elements (e.g., concepts) are connected to something real in the outside world(empiricism) or by showing how knowledge claims are ultimately inferable from a set of basic propositions that are innate or otherwise knowable by the mind alone (rationalism).’ The most important form of rationalism was that of Descartes who claimed that all human knowledge could be founded on a priori propositions based on the self. He came up with a dualism which separated the self (cogito) from the body and the world. The doubting and in our case the inquiring self becomes the firm and unchangeable foundation separated from the world around, whose mysteries it is able to unravel through a rational scientific (mathematical) inquiry. The major critique of rationalism came from the empiricism of Berkeley and Hume. Hume argued that since the connection between cause and effect is not possible, all scientific theories are rationally unfounded. This extreme sceptical empiricism of Hume took deep root in the Anglo-Saxon world leading to the dominance of empiricism and pragmatism in England and America respectively.

3.      The Reconciliation: Kant and Hegel
However Hume woke Kant in Germany from his slumber. Kant tried to bridge rationalism and empiricism through his theory of transcendental categories. He argued that a priori knowledge of the empirical world is possible because the structures of the empirical world are part of the structure of the mind itself. However, that the mind can only know what is presented to it in appearance and the thing-in-itself can never be known, only its appearance to the mind. So, in attempting to bridge the subject and the object, the rational and the empirical, Kant ended up creating an unbridgeable gap between the knowing self and the thing-in-itself of a magnitude that had never existed earlier. However, Kant laid the foundations for the German Idealism of the late eighteenth century and particularly to Hegel’s thought in the 1790s which tried to provide an account of reality that appeared to bridge this divide between the objective and the subjective once for all without compromising on the radical freedom of the self (won by Kant) on one hand and the expressive nature of Nature on the other. And Hegel actually believed that he had at last found the answer in his fabulous metaphysical construction of ‘everything’. His Absolute Spirit was not just the eternal Subject, but through its involution had become the objective world. Reality IS the dialectics between the subjective and objective moments of the Absolute Spirit, which the English Philosopher Bradley called the 'the unearthly ballet of bloodless categories' (a favourite quote of Bernard from whom I heard it for the first time) and thus for Hegel history comes to an end with his work.

4.      Reactions to German Idealism: Perspectivalism and Phenomenology
Unfortunately, the world goes on and as history itself has shown us, the quest continues. It is interesting to note how this question continued to dominate the nineteenth century German and French thought which, as I see it, can be said to be in some sense a response to this fundamental contention between subjectivity and objectivity. There was beginning to be developed a strong distaste for the scientific approach which had reduced everything to mechanics and industrialization. Felix Ravaisson and Michel Henri are a couple of examples from the French quarters, and the biggest name on the German front is Nietzsche (we must not overlook Marx) and we cannot of course forget Kierkegaard from the Danish quarters, our father of existentialism. All, in some sense, were critiquing on one hand Hegel’s overarching meta-theory of the universe and equally scientific empiricism. Nietzsche is important in that his perspectivalism which stressed on the subjectivity of the inquiring-self was laying the seeds for postmodern thought. However his perspectivalism destroyed the notion of the self itself and finds its completion in Sartre for whom Being is nothingness and there is no unified concept of the self (this echoes Hume’s view of the Self as a ‘bundle of perceptions’), thus leaving us with dark feelings of existential nihilism. Thus with the advent of the twentieth century, the lines of this debate were redrawn where on one hand there was Descartes’ universal self and on the other hand Nietzsche’s nihilistic self – the former standing for a complete objective view of knowledge and the latter for a radical subjectivity where not even an objective view of subjectivity is permitted leading to the destruction of the self itself. As I see it, the twentieth century can largely be seen as an attempt to rescue humanity from both the tyranny of enlightenment universalism and the despair of postmodern nihilism. We have a new approach in the early decades of the twentieth century in Husserl’s Transcedental Phenomenology. He acknowledges the Crisis of the scientific tradition, but then comes out with an alternative means to provide a foundation for truth. The radical epoche of the transcendental inquiring-self was able to provide an objective account of the life-world, or so was the claim. This euphoria did not long last as Husserl’s own student Heidegger debunked his project by grounding the transcendental self firmly in the world in proposing that Dasein is always being-in-the-world and furthermore that being is necessarily an interpreting-being. Post-Heidegger, the subjective-objective debate by slipping into the philosophy of language has reached a height of philosophical sophistication never seen before.

5.      The Hermeneutical Turn
This brings us to the present. In simple terms, the contention is between Scientific method and philosophical quest, both having the same goal of arriving at the truth of being. There are different terms that are used to represent these two sides of the problematic, for example, realism and idealism, empiricism and rationalism, naturalism and non-naturalism, reductionism and non-reductionism. Although, modern philosophy itself has gone the way of scientific method, with Analytical philosophy’s obsession with prepositions and their correspondence to ‘reality’. Many more binaries can be in some sense traced back to this basic contention between subjectivity and objectivity. The way I see it, today there is a growing body of scholarship in the works of Gadamer, Ricoeur, Taylor, MacIntyre who, building on Heidegger, are exploring a hermeneutical position as the middle term between subjectivity and objectivity. This position does not dismiss the objective world including the self as proposed by postmodern constructivism, nor does it claim to have a God's eye-view or a complete objective picture as a rationalist or empirical scientific inquiry would like to claim. It would argue that all knowledge is interpreted-knowledge and while there is no access to objective knowledge, there are sets of rules that govern the different quests of knowledge. The structure that frames a particular inquiry of knowledge in a particular field is restricted by the ‘background’ which has constructed the field in the first place. Therefore there are field parameters that enable us to get objective knowledge of the field. For example, let’s take the games of Football and Basketball. Both contain phenomena that involve human action involving hands and legs. In Football, the ball is moved from point A to point B with the use of legs and if the hand comes into play it’s a foul. While in Basketball it is the reverse, the ball is moved from point A to B with the use of hands and if the leg comes into play it is a foul. This is a very simplistic example, but will serve the point being made. In the Cartesian mould of things there must be one universal set of rules that should govern ‘games’ and these rules are pre-given and universal. They can be found through scientific inquiry and can be expected to be in play wherever games are in play. That would be the only way to play a game. The Nietzschean critique would counter-argue that all rules are man-made and a genealogical trace will show that there are no universal rules, rather these rules have changed over time and they all possess only the status of perspectives. A radical Nietzschean would argue that there are no rules at all, as each person has his own perspective and therefore in this scheme of things, there can be no game in the first place. However, both these interpretations in this very simplistic account are unsatisfactory as we not only find both Football and Basketball played in many parts of the world with great gusto but they have become multi-billion dollar businesses. So what would a hermeneutical reading of the phenomena look like? First, there are no universal rules that govern the movement of hands and legs in ‘games’, because there are different games and each game has a different set of rules. Secondly, just because there are different games with different rules does not lead us to a point of despair where we cannot play any meaningful game. There are objective rules that govern particular games, even though there may be no universal rules for ‘games’ as such. Thirdly, this leads us to make a claim that rules are game-dependent. Put simply, the movement of hands and legs are governed by the rules of the particular game within which the movement occurs. The framework of a particular game gives an objective and in a sense universal set of rules that govern how that game ought to be played at least in a given epoch. They are not primarily subjective to the inquiring-self or the historical context where the game is enacted, unless the game itself has mutated over time, if yes, then the new-construction of the game would become the objective referent. The game dictates how it is to be understood. So we can analogously have conflicting sets of rules (of different games) and yet not give in to contradictions as these rules are constitutive of and constituted by the particular game. In hermeneutical language, both phenomena and the inquiry of the phenomena are situated within particular traditions and in our illustration, the traditions of Football and Basketball. However, with full acceptance that traditions are not passive, rather change, mutate and renew themselves in time. Therefore, there is a need for not just an inquiry into the nature of the phenomena, but also a contemporaneous inquiry into the nature of the inquiring-self and it is in this dialogue between the inquirer and inquiree, knowledge is constructed which is both full-blooded and bloodless, ideas meshed within flesh which is the fabric of life.