Concept Note:
Theories, or to be precise, Literary and Cultural theories are various (though at
times, overlapping) frameworks or tools used to interpret a given text.
Etymologically, the term, ‘theory’ comes from the Greek ‘Theoria’ which, broadly,
means contemplation and speculation. Every theory proposes its own interpretative
strategies and modes of extracting meaning, helping us to “discriminate between
experiences and evaluate them,” as Richards would have said. Given that meanings
of texts can hardly be considered final, theories shore up our analytical approaches
as well as selection or rejection of meanings.
Theories that have been native to literature, that is, the ones focusing on the
‘literariness’, ‘words on the page’ and on other formal or/and structural aspects of a
literary piece, such as Formalism, New Criticism, Structuralism, etc. come under the
umbrella of Literary Theory, while the remaining ones, which are more or less,
socially, politically, philosophically and ecologically charged, such as Feminism,
Psychoanalytic Criticism, Marxism, Post colonialism, Dalit Aesthetics, Ecocriticism,
Posthumanism and many more are bracketed as Cultural Theories. The Western
literary tradition from structuralism and post-structuralism to Marxist, feminist, and
psychoanalytic schools has largely emphasized interpretation, textual
deconstruction, and ideological critique. Within this framework, praxis typically
manifests as critical consciousness or political activism, often mediated through
reading and writing.
In contrast, Indian literary thought has historically situated literature within ethical,
spiritual, and socio-cultural realities. Classical Sanskrit poetics (such as rasa theory
and dhvani), along with Bhakti and Sufi traditions, and modern Indian critical
movements (the likes of Tagore, Aurobindo, and Ambedkar or Dalit literary
frameworks) foreground literature as a form of embodied praxis, where aesthetics
and ethics are inseparable, and ‘writing’ functions as a vehicle for both personal and
collective transformation.
In this widening gyre of theories and praxis, it becomes pertinent to contemplate on
the major issues and the contemporary relevance of the same. Additionally, in this
globalised world, we must also include Indian ancient literary theories into our
repertoire and discuss their modern day relevance as well. The English literary field
is flooded with the terms and theories from various cultures, namely Russian,
French, German, etc. Notwithstanding that masters like Saussure, Eliot and many
others look towards Indian soil to enrich their mind and discourses, our
contributions in the global theoretical field remain scant. The cause seems not the
wisdom but the will and the indifferent attitude towards indigenous theories whose
influx begins with the antiques such as Tolkappiyam and Natyashastra. Still we see
very less Indian theories exercising significant power at global stage. The names
such as Bharatmuni, Bhamaha, Vamana, Dandin, Bharatrihari, Kuntaka,
Anandvardhan, Abhinavgupt and others do not echo in the West as much as it
should. Hence, the need to consider East and West collectively becomes imperative.
Language may be different, but the soul of literature is the same. Literature exists in
its permanence, universality and sublimity .Hence, a literary or critical theory
originating in a given language is applicable to the literatures of other languages as
well.
This, the West has followed religiously, but mostly, they have focused on the
theories coming from their contiguous zones. Indian theories remain grossly
ignored. The parallel between some of the theories of the East and the West have
been acknowledged and celebrated. For instance, both Bharat and Aristotle
considered Drama as an imitation. Syadvad and Reader Response Theory or PostStructuralism uphold that interpretations and meanings are conditional. There is also a similarity between Kuntaka’s ‘Vakrokti’ and Empson’s ‘ambiguities’; and so on.
This seminar seeks to explore the tensions and intersections between these
intellectual traditions. How does Western theory conceptualize praxis in literature
compared to Indian modes that often resist strict theory practice binaries? How do
literary texts in both traditions engage with social realities, whether through critique,
resistance, transcendence, or intervention? Discussions are also required regarding
the incessant precipitation of theories, to ascertain whether we are making ourselves
less creative and more jargon ridden. Due to the prevalence of these theories, most
of the times, we are preoccupied with biases, at times prejudices as well, when we
begin reading a literary work. In a fit to produce a critical treatise, some of the
readers seem to have forgotten that a piece of literature can also be read peacefully,
without putting it forcefully into any premeditated framework, as a prerequisite.
Questions such as—When and how to apply theory? How much scrutiny is enough?
Is dissecting texts like a patient necessary? Does theory save readers from
vagabondage? need to be raised and addressed, thereupon.

This seminar seeks to interrogate how both traditions have responded to questions of
identity, ethics, society, and knowledge—each with unique modes of articulation and
contextual praxis. In the contemporary world marked by globalization, socio-political
flux, and epistemic decolonization, it becomes essential to revisit and reassess these
intellectual frameworks.
The seminar encourages dialogue on how ancient philosophies like Vedanta or Nyaya
coexist or contrast with Western paradigms like postmodernism or existentialism. Such
a comparative approach will not only enrich cross-cultural understanding but also
highlight the relevance of indigenous knowledge systems and Western frameworks in
shaping modern discourse and social transformation.

Sub- Themes:
Comparative Epistemologies: Indian Darshanas and Western Philosophical Traditions
Praxis and Pedagogy: From Shastra to Critical Theory
Postcolonial Responses to Western Hegemony in Thought
Ethics and Morality in Indian and Western Philosophy
Intersections of Spirituality, Science, and Society
Indian Knowledge Systems and the NEP 2020 Framework
Globalization, Identity, and Hybrid Theoretical Approaches
Environmental Consciousness in Western and Indic Thought
Philosophical Musings from Syadvad to Post-structuralism
Feminist Theory: A Dialogue between East and West
Literary Criticism: From Rasa Theory to Reader-Response Theory
Spiritual Consciousness amidst Post-modernism and Post-humanism

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