Saturday, 28 February 2026

Posthuman Turn in Digital Humanities

The Posthuman Turn in Digital Humanities: Rethinking Human Agency, Knowledge, and Culture 

The purpose of this blog is to share the core insights from my recent talk, The Posthuman Turn in Digital Humanities: Rethinking Human Agency, Knowledge, and Culture at Research Scholar's Meet 4.0 organized by Sardar Patel University, Vallabh Vidyanagar. In this presentation, we navigated through three major dimensions of our evolving existence, starting with the very toolsets that are reshaping our reality, moving into the mind's hidden frameworks, and culminating in the ultimate question of our future identity.



Navigating Human Agency in the Digital Labyrinth:
To understand our current era, I initially focused on the role of human agency within a digital culture that is now heavily intersected by Artificial Intelligence. In my exploration of "Digital Humanities Literary Criticism & Theory," I argued that we must not act as modern-day Luddites—fearing that machines will destroy our traditions—but rather as critical thinkers who use technology to ask entirely new questions about human culture and history. We are faced with a choice: will we allow technology to serve as an instrument of surveillance and control, or will we consciously integrate it to empower learning and critical inquiry? By allowing generative AI to take over menial intellectual labour, we can elevate our own human agency, provided we remain vigilant against the unconscious biases and ethical dilemmas embedded in these systems. To uncover how you can reclaim your agency and navigate the algorithms boldly rewriting the future of literary studies,

2: Unlocking the Mind's Hidden Lenses:
Once we understand the digital tools at our disposal, we must turn our gaze inward to examine the psychological frameworks that govern how we interact with texts. In my segment on "Cognitive Biases and the Literary Imagination," I delve into how our own minds continuously alter the narratives we consume. A prime example of this can be found in Julian Barnes's novel The Only Story, where characters use crossword puzzles as a deceptive validation of intellect, creating a false sense of reassurance to shield themselves against the deep existential anguish and disorder of life. Our inherent mental shortcuts and biases are actively rewriting stories in real-time, functioning as psychological blind spots that dictate our literary experiences. If you are ready to discover how your own mind is secretly tricking you while you read and shaping your interpretation of reality,

3: Redefining the Human in a Technoscientific World:
Finally, the convergence of our digital reality and our cognitive frameworks brings us to a startling crossroads: the dawn of the posthuman era. In my address on "The Posthuman Condition," I unpack how the rapid advancements in cybernetics, biogenetics, and artificial intelligence are dismantling the traditional boundaries between human, machine, and artificial life. We are witnessing the disappearance of old binary oppositions and confronting complex questions regarding genetic determinism, cloning, and identity in an entirely new environment. This posthuman turn demands that we critically reassess our old metaphysical concepts and urgently redefine what it means to be a human subject in a "more-than-human" world. To uncover the startling realities of posthumanism in contemporary culture and what this paradigm shift dictates for our collective future,





Tuesday, 17 February 2026

Indian Aesthetics and Indian Poetics

The distinction between Indian Aesthetics and Indian Poetics lies primarily in scope, focus, and disciplinary orientation, though the two are deeply interconnected within classical Indian thought. This is generated by ChatGPT to a simple prompt - What is the difference between Indian Aesthetics and Indian Poetics?




1. Conceptual Scope

Indian Aesthetics

Indian Aesthetics is the philosophical inquiry into beauty, art, and aesthetic experience. It asks:

  • What is beauty?

  • What is aesthetic pleasure?

  • What happens in the mind of the spectator/reader?

  • How does art lead to transcendence or spiritual realization?

It is primarily concerned with the experience of rasa (aesthetic relish) and the transformation of emotion into universalized aesthetic bliss.

The foundational text is:

Later philosophical elaborations appear in the works of:

In this tradition, aesthetics is not merely about art criticism; it is linked to metaphysics, psychology, and spirituality, especially through the concept of rasa as brahmānanda-sahodara (akin to spiritual bliss).


Indian Poetics

Indian Poetics is the systematic study of literary theory, especially poetry (kāvya). It asks:

  • What makes poetry poetic?

  • What are the elements of literary excellence?

  • How does language create aesthetic effect?

  • What are the figures of speech and structural principles of literature?

It focuses more on textual construction rather than purely on experience.

Major foundational texts include:

  • Kavyalankara by Bhamaha

  • Kavyadarsa by Dandin

  • Dhvanyaloka by Anandavardhana

Indian Poetics develops multiple schools:

  • Alaṅkāra (figures of speech)

  • Rīti (style)

  • Dhvani (suggestion)

  • Vakrokti (obliqueness)

  • Rasa (aesthetic sentiment)


2. Difference in Focus

Indian AestheticsIndian Poetics
Concerned with aesthetic experienceConcerned with literary structure and theory
Focus on rasa as experienceFocus on kāvya as verbal construct
Philosophical and experientialTechnical and analytical
Applies to drama, dance, music, poetryPrimarily focuses on poetry and literary language
Emphasis on the rasika (spectator/reader)Emphasis on the kavi (poet) and text

3. Relationship Between the Two

They are not separate disciplines in a modern Western sense. Rather:

  • Indian Poetics is a part of Indian Aesthetics.

  • Poetics provides the technical tools.

  • Aesthetics explains the ultimate experience and philosophical significance.

For example:

  • The Dhvani theory in Dhvanyaloka explains how suggestion produces rasa.

  • Abhinavagupta philosophically interprets rasa as universalized emotion and links it to consciousness.

Thus:

Poetics explains how poetry works.
Aesthetics explains why it matters.*


4. In Simple Terms

  • If a student analyzes metaphor, imagery, and style → they are doing Indian Poetics.

  • If they reflect on how the poem produces aesthetic bliss or universal emotional experience → they are engaging with Indian Aesthetics.


5. Philosophical Depth

Indian Aesthetics goes beyond literary criticism. It connects:

  • Art with metaphysics

  • Emotion with universal consciousness

  • Aesthetic joy with spiritual realization

Indian Poetics, meanwhile, builds detailed linguistic and rhetorical frameworks that anticipate modern stylistics and structuralism.


Concluding Insight

Indian Aesthetics is the philosophy of aesthetic experience, while Indian Poetics is the science of literary expression.

The former asks: What is aesthetic bliss?
The latter asks: How is aesthetic bliss produced through language?