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A Perspective of Dialogical Engagement Between Self and Culture | Panda | From the ALWS archives: A selection of papers from the International Wittgenste

From the ALWS archives: A selection of papers from the International Wittgenstein Symposia in Kirchberg am Wechsel
KE Y WO RD S

20th Century Philosophy

Kant Immanuel Nachlass

H ome > (2 0 0 6 ) P apers of the 2 9 th I WS (eds . G . G as s er, C hr. Kanzian, E . Runggaldier) > Panda

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A Perspective of Dialogical Engagement Between Self and Culture Ranjan K. Panda , Indian Institute of Technology Bombay, India
A b str ac t T his paper is intended to dis c us s the dialogic al relations hip between the s elf and the c ulture. C ulture here is referred to as the other of human s elf as it s tands in the mode of a dialogic al relations hip with the s elf. T he s elf in its dialogic al relations hip with the other develops meaningful relations hip with regard to the values of life. A c c ordingly s elf and the c ulture partic ipate in intentional- dialogic al framework and thereby reveal a new dimens ion of reality and thus unify the values of life in the realm of meaning and eventually open up new paths toward infinity. Tab l e of c ontents I II III IV Referenc es I I n one of his s eminal works , E rns t C as s irer writes that, man is to be s tudied not his individual life but his politic al and s oc ial life. H uman nature, ac c ording to P lato, is like a diffic ult text, the meaning of whic h is to be dec iphered by philos ophy(C as s irer 1 9 4 4 : 6 3 ). T he diffic ulty of s tudying ones individual life lies in its varied, c omplic ated and c ontradic tory experienc es that entangle his life experienc es . P hilos ophy helps in dec iphering the meaning that follows from the experienc es per s e. H enc e, it needs to reflec t on the politic al and s oc ial experienc es of human life in order to unders tand the nature of man. T he politic al and the s oc ial not only refer to the regulatory guidelines of the s tate and s oc iety, but als o broadly inc lude the c ivilizing proc es s . T he c ivilizing proc es s bears many s ignific ant elements that organize feelings , des ires and thoughts . T hey are not only c ontained in thoughts and language, but als o s ys tematic ally organized and repres ented in myths , in religion and in art (C as s irer 1 9 4 4 ). T he art, myth, religion, etc . are very muc h part of c ulture as c ulture repres ents mans varied experienc es . We make a humble attempt to c ons true the meaning of our exis tenc es by philos ophizing the modalities and expres s ions artic ulated in c ulture. H uman exis tenc e c ommenc es with intentionaldialogic al modes of relations hip involving c ulture as mans being, s o to s ay, the other.

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A Perspective of Dialogical Engagement Between Self and Culture | Panda | From the ALWS archives: A selection of papers from the International Wittgenste
Self has many referential points , s uc h as , man, individual, agent, s ubjec t, pers on, etc . whic h are c harac terized by intentionality and freedom. I ntentionality c ons titutes not only mans experienc es but als o defines the ac tions performed by the s elf. Being the c ons tituting feature of experienc e, s elf flows along with thes e experienc es that develop the s elf. T he flow of intentionality manifes ted through experienc es has the pec uliarity of trans c ending outer modes of relation as well as reflec ting on its own lonelines s . T he outer relations s how as to how one develops hims elf/hers elf in real time and his tory with relations to his /her beliefs , des ires , hopes , etc . O ver and above it defines ones belongingnes s to the s oc io- c ultural s pac e in whic h s /he lives . U nders tanding its own lonelines s brings a reflec tion to the very mode of intentionality that defines the s oc io- c ultural engagement from the s ubjec tive pers pec tive of the world. T hus , the s ubjec tive bec omes the antonym of the objec tive. I n this mode of relations hip the s elf trans c ends the s oc io- c ultural, s oc io- politic al and s oc iohis toric al engagements reflec ting on the formal c onditions of s uc h engagements . T hus , intentionality totalizes the various kinds of relations hips that the s elf s hares with the world or the other and with its elf (M ohanty 2 0 0 0 : 7 3 ). II T he totalization s ignifies not only a proc es s of relations hip that the s elf s hares with the other, but als o s hows an ins eparable relations hip in whic h the s elf and the other are engaged. Suc h an unders tanding of this ins eparable engagement brings out s elf- knowledge as well as the knowledge about the other (M ohanty 2 0 0 0 ). T he s elfunders tanding is not generated by the other, rather it is out of the s elfs own c ultivation the c ultivation of freedom (V erne 1 9 7 9 : 8 3 ). I t is the freedom of the s elf that c ons titutes c ulture; - it defines a way of life, a manner of thinking and ac ting s hared by a group of people over time (D allmayr 1 9 9 4 ). H ere c ulture is not a s tilled phenomenon, rather a dynamic field of knowledge, whic h has equal potentiality to interac t with the s elf. T his potentiality of dynamis m is c aptured in reflec tive c ons c ious nes s , s o to s ay, reflec tive mode of intentionality. A s Fred D allmayer puts it, c aptured in reflec tive judgment, c ulture provides an over all framework through whic h we unders tand the world; it offers a frame of referenc e whic h gives s ens e of meaning to individual terms and c onc epts (like the c onc ept of development) (D allmayr 1 9 9 4 : 1 0 1 ). T he freedom in whic h the s elf c ons titutes c ulture or frames for the dis c ours e of meaning of life implies that there c ould be divers ified flow of experienc es in whic h multiple frameworks c an take birth. T he multiplic ity of c ultural life is unified s howing the normative traits of integration and as piration for values . T his as piration works as internal forc e or operative idea in looking forward to revis e and rec ons titute the alternative frameworks of values s how the res ult of free engagement in an operative idea of life as whole that enters into the making and working of ins titutions . H enc e, it may be s aid that the freedom of the s elf c reates values . Freedom and experienc e are the breeding ground of c reativity. While living in the c ultural mode of life and prac tic ing the c ultural ac tivities s ignifies c ulture as experienc e. T he experiential mode of relations hip unfolds the field of interac tion and c ommunic ation in whic h the involvement of other is s hown. T he involvement develops the s ens e of belongingnes s in knowing, repres enting and c ontemplating on experienc e and they all form an intentional mode of engagement. A s M ohanty points out, But a pers on, while being all thes e things , s he ac ts , judges , demands , has rights , entertains values , is in c onnec tion with other individuals and their ac ts , judgments , evaluations , rights and values . T his living s pac e of a pers on is not field of objec ts , but an ac tual and valuational field of s ituations whic h c ons tants undertake her, and in whic h s he is c alled upon to make new dec is ions , and form within whic h s he projec ts new pos s ibilities (M ohanty 2 0 0 0 : 8 3 ). T he c ulture as experienc e looks at the living s pac e as the field of intentional engagement and involvement that give opportunity of putting forward new

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A Perspective of Dialogical Engagement Between Self and Culture | Panda | From the ALWS archives: A selection of papers from the International Wittgenste
ideas and pos s ibilities as well as opens up the s c ope for realizing them. T his engagement bec omes ins trumental in developing the s elf- knowledge. III T he development of s elf- knowledge is the res ult of s elfc ultivation. T he notion of c ultivation is one of intrins ic potential quality of man. I t initiates the movement of ris ing up humanity through c ulture. T he movement is an inner ac tion (Buber 1 9 6 5 ). T his ac tion not only c ommenc es with the s elf but als o forming the field of dialogue that turns to the other. I n this regard, the movement has two important func tions with regard to the notion of c ultivation as defined by D allmayr; they are pres ervation and trans formation (D allmayr 1 9 9 4 ). T he idea of c ultivation is meant to pres erve the s elf and trans form the proc es s of educ ating it. T he notion of educ ating the s elf for developing s elf- knowledge partly derived from ones involvement with various forms of c ultural ac tivities or with the c ommunity. E xperienc es enc ountered in the proc es s of involvement are s ignific ant for s elf- formation. T he experienc es are not is olated moments of life. Rather, ones involvement builds up linkages experienc e works as in integrative proc es s es toward the development of the s elfimage (G adamer 2 0 0 4 : xiii). T he unfolding of s elf- knowledge opens up the s pac e for ones exis tenc e., whic h we c all as mans c ultural exis tenc e. A s Werkmeis ter would put it, human exis tenc e is es s entially a c ultural exis tenc e. But s inc e, c ulture its elf is mans own c reation, we are up agains t the fac t that, in c reating hims elf, man als o c reates his own c ulture; and in c reating his c ulture; he c reates hims elf. T he two as pec ts of his exis tenc e and his bec oming are ins eparable (Werkmeis ter 1 9 6 7 : 3 3 ). T he ins eparable relations hip repres ents the two as pec ts of his s elfhood. O ne of the as pec ts of the s elf repres ents its identity through the s oc io- c ultural s ys tem, e.g., as one would like to relate hims elf to his profes s ion, to s oc ial s tatus , etc ., in whic h his as s oc iation with the other bec omes a public phenomenon. T he s elf pres ents its elf in this mode as inters ubjec tivity. Whereas , another fac et of the s elf repres ents the s ubjec tive dimens ion of the s elf; as mentioned earlier, it is the as pec t of the s elf- performing its intentional ac tivities . I n this mode, the s elf looks for new pos s ibilities while interac ting with the other. T he latter, in fac t, integrates the former. A s s imilation and integration proc eeds in the form of intentional experienc e, whic h is otherwis e the s ubjec tivity of the s elf. But it manifes ts another fac et, i.e., its phys ic al partic ipation in the forum of c ommunity that is regulated by a normative order. T he as s imilation its elf repres ents an inters ubjec tive forum. N evertheles s , bringing two fac ets of the s elf into one level of thought is indeed an intentional ac tivity manifes ted in the ac t of bundling. I llus trating the des ire of bundling, Buber writes , C ollec tivity is not a binding but bundling together: individuals pac ked together, armed and equipped in c ommon, with only as muc h life from man to man as will inflame the marc hing s tep. But c ommunity, growing c ommunity (whic h is all we have known s o far) is the being no longer s ide by s ide but with one another of a multitude, though it als o moves towards one goal, yet experienc es everywhere a turning to, a dynamic fac ing of, the other, a flowing from I to Thou (Buber 1 9 6 5 : 3 1 ). Bubers emphas is bundling relation not only lays down an intentional s pac e for the integration of the s elf and the other, but als o s hows the s imilar rhythm in prevailing the form of c ommunity life in whic h values of life c an be s hared and c heris hed. T hus , the s pirit of the intentional movement of the s elf as piring for relations hip with the other opens up a kind of journey that the s elf undertakes in s earc h of its elf. I n other words , it is a s earc h for meaning (P radhan 1 9 9 6 ). H owever, the idea of s earc h of meaning is embedded in the dialogic al engagement between s elf and c ulture. T here are two phas es to this engagement, as mentioned earlier; one is viewing culture as experience, whic h s hows ones exis tential engagement or partic ipation with c ultural ac tivities , whereas another phas e refers to the proc es s of dis tanc ing from the c ultural c onflic ts and problems in whic h the s elf looks forward

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A Perspective of Dialogical Engagement Between Self and Culture | Panda | From the ALWS archives: A selection of papers from the International Wittgenste
with a vis ion and hope for values for future humanity. T he proc es s of dis tantiation requires a creative dialogue for s us tainable engagement. T he s us tainable engagement looks after the c ontinuity of making c hoic e for alternative framework s o far as ones exis tential engagement with c ulture is c onc erned. I t s hows a c reative mode of s uc c es s ion, whic h eventually overturns an exis ting pers pec tive that c an be perc eived as narrow or erroneous . T hus , the form of c reative dialogue not only develops the unity between the ps yc hologic al, phys ic al and the c ultural but als o helps in pres erving and protec ting the values of life. IV T he s hift from one pattern of c ultural life to another form of c ultural prac tic e s hows the dialectic of value s eeking . T he dialec tic of value s eeking motivates s elf-criticis m and that helps the individual to fores ee the value beyond the finitude of a given pattern of life. T he s elf- c ritic is m with regard to the dialec tic of value s eeking brings about s elf-trans figuration through the interac tion of vis ion and praxis (P ande 1 9 9 4 : 5 4 ). U nles s we c onc eive the underlying c ommunic ation between the theoretic al and the prac tic al as pec ts of c ulture, we will not be able to bridge the gap between the s elf and the other. T he s elf may c reate a fals e dis tinc tion in every levels of its experienc e of c ulture. I n view of the intertwined relations hip between c ultural life and c ultural prac tic e, s ome may prefer to overemphas ize the tens ion that pers is ts in c omprehending the link between the realm of theoretic al meaning and prac tic al meaning. D efining the tens ion N andy writes : I t is a c reative tens ion with whic h s ome pers ons and c ultures prefer to live. T he gap between reality and hope whic h s uc h a vis ion c reates bec omes a s ourc e of c ultural c ritic is m and a s tanding c ondemnation of the oppres s ion of everyday life, to whic h we otherwis e tend to rec onc iled (N andy 1 9 9 9 : 3 ). T he c reative tens ion res ults in c ultural c ritic is m. T he s elf reflec ts on the as ymmetry between the prac tic e and the value as pired. C ultural c ritic is m attempts to make rec onc iliation between theory and praxis by inviting interpretation from the other. I nterpretation as M ohanty s ugges ts , is not a one- way proc es s . I t s us tains rather in multiple proc es s es s imultaneous ly rec eived from many ends and lays down multi- layered paths to develop c oherent unders tanding. M ohanty obs erves : Suc h multi- layered proc es s and the c ons equent s ynthes is of overlapping c an lead us muc h of a better s elf- unders tanding as to a better unders tanding of the other (M ohanty 2 0 0 0 : 1 2 2 ). E s tablis hing the multi- layered paths , they s hare their viewpoints c ommunic ated in the proc es s of dialogue. T he c ommunic ation reveals its profoundnes s , when, as Buber points out, Speec h c an renounc e all the media of s ens e, and it is s till s peec h (Buber 1 9 6 5 : 3 ). Suc h s peec h fac ilitates a healthy c onvers ation in s ilenc e. T o c onc lude, fac ilitating the creative dialogue in the realm of s elf - criticis m as well as cultural criticis m unfolds the c omplementary proc es s of unific ation in whic h the development of the s elf and c ulture is realized. C ultural c reativity as c ultural c ritique opens up the pos s ibility of appropriating the dimens ion of the human s elf and its realization. T he dialogic al engagement c ontinuous ly enric hes the c reative proc es s of unders tanding the univers al end of humanity. H umanity manifes ted in divers ified form of c ultural, religious , s c ientific , artis tic , mys tic al, etc . ac tivities of life needs a dialogic al engagement for agreement and harmony. T he notion of agreement s ignifies inters ubjec tive s olidarity, whereas , harmony s ignifies the dimens ion of valuation. T hus , the dialogic al engagement of value s eeking would alarm to the notion of s piritual awakening in whic h peac e would flouris h s howing the path towards infinity. Ref er enc es Buber, Martin 1965 Between Man and Man, New York:

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A Perspective of Dialogical Engagement Between Self and Culture | Panda | From the ALWS archives: A selection of papers from the International Wittgenste
Macmillan. Cas s irer, Erns t 1944 An Es s ay on Man: An I ntroduction to Philos ophy of Human Culture, New Haven: Yale Univers ity Pres s . Dallmayr, Fred 1994 Culture and Global Development, in: Journal of Contemporary Thought 4, 99-111. Gadamer, Hans -Gerorg 2004 Truth and Method, New York: Continuum. Mohanty, J. N 2000 The Self and I ts Other: Philos ophical Es s ays , New Delhi: Oxford Univers ity Pres s . Nandy, As his 1999 Tyranny, Tradition and Utopia, New Delhi: Oxford Univers ity Pres s . Pande G. C 1994 Culture and Cultures , Journal of I ndian Council of Philos ophical Res earch XI , 1994. Pradhan R. C 1996 Life, Culture and Value: Reflections on Wittgens teins Culture and Value, Journal of I ndian Council of Philos ophical Res earch XI I I , 19-30. Verne, Donald P. (ed) 1979 Symbol, Myth and Culture: Es s ays and Lectures of Erns t Cas s irer 1935 1945, New Haven: Yale Univers ity Pres s . Werkmeis ter W. H. 1967 Man and His Values , Lincoln: Univers ity of Nebras ka Pres s . Ranj an K. Panda. Date: 2012-11-28 This page is copyrighted

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