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Sanjit Chakraborty
Dr. Sanjit Chakraborty is an Assistant Professor in the School of Social Sciences and Humanities at Vellore Institute of Technology -AP University and visiting faculty at the Indian Institute of Science Education and Research Kolkata, India. Before that, he was a teaching faculty member at the Indian Institute of Management Indore and the Central University of Hyderabad. His philosophical venture was nourished under the guidance of Professor Hilary Putnam (Emeritus Professor, Harvard University) from 2008 to 2016. His work spans the topics of Philosophy of Mind, Language, Philosophy of Science, Ethics, and AI-Morality.
Sanjit Chakraborty’s books include Human Minds and Cultures (Springer 2024), Engaging Putnam (De Gruyter, 2022), Living without God: A Multicultural Spectrum of Atheism (Springer, 2022), The Labyrinth of Mind and World: Beyond Internalism-Externalism (Routledge, 2020), Understanding Meaning and World: A Relook on Semantic Externalism (CSP, 2016), and Pursuits of Language (upcoming).
Chakraborty has extensively published around fifty papers in much-respected peer-reviewed international and national journals like Philosophia (Springer), Sophia (Springer), Encyclopedia on Business and Professional Ethics (Springer), Journal of Indian Council of Philosophical Research (Springer), Argumenta, Philosophical Readings, Ethics in Science and Environmental Politics, Indian Journal of Analytic Philosophy, American Philosophical Association Newsletters, Politeia, Jadavpur Journal of Philosophy, Philosophy, and Progress, Indian Philosophical Quarterly, International Journal of Applied Ethics, and so on. His works have been reviewed and cited in reputed international journals by noted scholars.
Chakraborty has been invited for talks at different renowned institutions and universities overseas, like Harvard University, Oxford University, Humboldt University, University of London, University of Dublin, Imperial College London, Institute for Visual Intelligence, New York, and several Universities and IITs, IIMs in India. Chakraborty holds the editor and referee positions in the journals Human Affairs (De Gruyter), Journal of Scholarly Publishing (University of Toronto Press), Journal of Experimental & Theoretical Artificial Intelligence (Taylor and Francis), Culture and Dialogue (Brill), Research Ethics (Sage), Sophia (Springer), and book reviewer of Routledge and Palgrave Macmillan.
Email: sanjit.chakraborty@vitap.ac.in/cogitosanjit@gmail.com
Mobile: +91 8918331243
Phone: +91 8918331243
Sanjit Chakraborty’s books include Human Minds and Cultures (Springer 2024), Engaging Putnam (De Gruyter, 2022), Living without God: A Multicultural Spectrum of Atheism (Springer, 2022), The Labyrinth of Mind and World: Beyond Internalism-Externalism (Routledge, 2020), Understanding Meaning and World: A Relook on Semantic Externalism (CSP, 2016), and Pursuits of Language (upcoming).
Chakraborty has extensively published around fifty papers in much-respected peer-reviewed international and national journals like Philosophia (Springer), Sophia (Springer), Encyclopedia on Business and Professional Ethics (Springer), Journal of Indian Council of Philosophical Research (Springer), Argumenta, Philosophical Readings, Ethics in Science and Environmental Politics, Indian Journal of Analytic Philosophy, American Philosophical Association Newsletters, Politeia, Jadavpur Journal of Philosophy, Philosophy, and Progress, Indian Philosophical Quarterly, International Journal of Applied Ethics, and so on. His works have been reviewed and cited in reputed international journals by noted scholars.
Chakraborty has been invited for talks at different renowned institutions and universities overseas, like Harvard University, Oxford University, Humboldt University, University of London, University of Dublin, Imperial College London, Institute for Visual Intelligence, New York, and several Universities and IITs, IIMs in India. Chakraborty holds the editor and referee positions in the journals Human Affairs (De Gruyter), Journal of Scholarly Publishing (University of Toronto Press), Journal of Experimental & Theoretical Artificial Intelligence (Taylor and Francis), Culture and Dialogue (Brill), Research Ethics (Sage), Sophia (Springer), and book reviewer of Routledge and Palgrave Macmillan.
Email: sanjit.chakraborty@vitap.ac.in/cogitosanjit@gmail.com
Mobile: +91 8918331243
Phone: +91 8918331243
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First, an assessment of literature is traced back to human affairs and cultures. Literature transmits human life into artistic conventions where cultures and minds echo their intermingled alignments with the subjective and inter-subjective panorama of morality, understanding, and knowledge. The principle of “incommensurability of cultures” revives the idea of the universal comprehension of humanity, which is infused with the dimensions of moral values in Charles Taylor’s words and “accord equal respect to actually evolved cultures” (Taylor, 1994: 42). This doubtlessly seems a contentious issue. As I have written elsewhere, “Besides, the context of the abiding expansion of universal-realization of humanity needs to be linked with the dimensions of moral values, care, and philosophizing life — an art of life with numerous ecosystems” (Chakraborty, 2021b: 774).
Second, a sociocultural value is inferred from the author’s inter-subjective intention and the conscience articulated by their intellect, liberal ideas, and remarkable praxis in society. This technique is not a social artefact but a dynamic insight in which moral philosophy preserves someone and endows those thinkers with their moral parameters, freedom, and the notion of choices. The concept of humanity is surplus in creativity, and human minds intermingle with others and the world through freedom, love, and societal norms. In Keats’ sense, “soul-making” is nothing but the celestial relation between the poet and poetry, or the extended mind and nature. Minds outpace the non-naturalistic transcendental sphere by paving the way first to subjectivity and then to morality. The epistemic representation of the mind precedes an ontological explanation of the mental contents.
Insofar the same pioneering stance is reflected in the Groundwork of Metaphysics of Morals (Kant 1972) and the Critique of Practical Reason (Kant 1996), where Kant underscores the accessible account of reason and freedom as the content of fundamental moral principle toward a kind of universalizable moral duty attuned with the formulation of categorical imperative. The justification and groundwork of these moral laws cannot be liaison in sensory experience but on pure reason, which Kant calls “a priori,” a conviction stems from the understanding of rational necessitation of moral obligation and free autonomous agency. This interpretation absorbs the practical principle that underlies the subjective maxim to justify the necessary and sufficient conditions for a universal moral law. Kant starts out saying that an act is morally right if it is performed for the sake of broadening the vista of maxim infused by goodwill consisting of the categorical imperative that sounds an exceptionless command, abstract law, and universally applicable normative principle as well. For Kant, the categorical imperative has many-sided structures:
a.
Ethical requirements are rational requirements of the moral agent.
b.
The rational requirement goes toward universal laws.
c.
These moral requirements must be followed by equality, freedom, and goodwill.
“A new phase classical theory” in economics from the hands of Sen and some others put forth two pivotal issues in a unified manner:
a. Mathematical models of an economy.
b. Ethical reflection on the subject of welfare economy–a value-laden enterprise in Sen’s literature.
In general, welfarists and utilitarians affirm that moral values are anchored in individual agency and involve mental metric utilities (pleasure, happiness, pain etc.). This focus, first of all, results in a disadvantage, as it undermines freedom in terms of achievement. Secondly, it pays no heed to achievement reasonably giving more importance to those who are incapable of reflecting on any one of those mental metrics. Besides, Sen argues that equality of opportunity does not accord with the equality of freedom, and its reason is rooted in the scope of the incongruity of human beings and the diversified meanings of efficiency. Developing a general methodological approach to revisit the notion of inequality concerned by exploring a particular substantive stand that Sen aims to underscore involves examining how social arrangements work to define freedom, capabilities, and welfare to ensure comparisons and assessments of quality of life.
aimed at decision-making goals conducted by the moral compass are nothing but the sanction of certain ethical norms and rules. In this context, two principles, the normative aspect and the perspective aspect, need to be expounded in parallel.
First, an assessment of literature is traced back to human affairs and cultures. Literature transmits human life into artistic conventions where cultures and minds echo their intermingled alignments with the subjective and inter-subjective panorama of morality, understanding, and knowledge. The principle of “incommensurability of cultures” revives the idea of the universal comprehension of humanity, which is infused with the dimensions of moral values in Charles Taylor’s words and “accord equal respect to actually evolved cultures” (Taylor, 1994: 42). This doubtlessly seems a contentious issue. As I have written elsewhere, “Besides, the context of the abiding expansion of universal-realization of humanity needs to be linked with the dimensions of moral values, care, and philosophizing life — an art of life with numerous ecosystems” (Chakraborty, 2021b: 774).
Second, a sociocultural value is inferred from the author’s inter-subjective intention and the conscience articulated by their intellect, liberal ideas, and remarkable praxis in society. This technique is not a social artefact but a dynamic insight in which moral philosophy preserves someone and endows those thinkers with their moral parameters, freedom, and the notion of choices. The concept of humanity is surplus in creativity, and human minds intermingle with others and the world through freedom, love, and societal norms. In Keats’ sense, “soul-making” is nothing but the celestial relation between the poet and poetry, or the extended mind and nature. Minds outpace the non-naturalistic transcendental sphere by paving the way first to subjectivity and then to morality. The epistemic representation of the mind precedes an ontological explanation of the mental contents.
Insofar the same pioneering stance is reflected in the Groundwork of Metaphysics of Morals (Kant 1972) and the Critique of Practical Reason (Kant 1996), where Kant underscores the accessible account of reason and freedom as the content of fundamental moral principle toward a kind of universalizable moral duty attuned with the formulation of categorical imperative. The justification and groundwork of these moral laws cannot be liaison in sensory experience but on pure reason, which Kant calls “a priori,” a conviction stems from the understanding of rational necessitation of moral obligation and free autonomous agency. This interpretation absorbs the practical principle that underlies the subjective maxim to justify the necessary and sufficient conditions for a universal moral law. Kant starts out saying that an act is morally right if it is performed for the sake of broadening the vista of maxim infused by goodwill consisting of the categorical imperative that sounds an exceptionless command, abstract law, and universally applicable normative principle as well. For Kant, the categorical imperative has many-sided structures:
a.
Ethical requirements are rational requirements of the moral agent.
b.
The rational requirement goes toward universal laws.
c.
These moral requirements must be followed by equality, freedom, and goodwill.
“A new phase classical theory” in economics from the hands of Sen and some others put forth two pivotal issues in a unified manner:
a. Mathematical models of an economy.
b. Ethical reflection on the subject of welfare economy–a value-laden enterprise in Sen’s literature.
In general, welfarists and utilitarians affirm that moral values are anchored in individual agency and involve mental metric utilities (pleasure, happiness, pain etc.). This focus, first of all, results in a disadvantage, as it undermines freedom in terms of achievement. Secondly, it pays no heed to achievement reasonably giving more importance to those who are incapable of reflecting on any one of those mental metrics. Besides, Sen argues that equality of opportunity does not accord with the equality of freedom, and its reason is rooted in the scope of the incongruity of human beings and the diversified meanings of efficiency. Developing a general methodological approach to revisit the notion of inequality concerned by exploring a particular substantive stand that Sen aims to underscore involves examining how social arrangements work to define freedom, capabilities, and welfare to ensure comparisons and assessments of quality of life.
aimed at decision-making goals conducted by the moral compass are nothing but the sanction of certain ethical norms and rules. In this context, two principles, the normative aspect and the perspective aspect, need to be expounded in parallel.
The ethnographic sense of cultures confines the scope of cultural scientism, an evolutionary paradigm on the functionalist turn, where one could enthral the cultural phenomenon from the contentment of the conflict of scientific quandaries. Hence, cultural relativism concedes that cultures have some descriptive contents, like customs, beliefs, moral codes, other minds, etc., that are followed by an individual or a group of people. However, the notion of societalsemiotics embarks on the ‘semiotic conception of culture’ that deploys modernity and values centred on ethical conjectures.
Human Minds and Cultures conspicuously attune the cultural edifice of moral minds and cope with the enduring prospects of ethics, genders, laws, and socio-political affairs. Essential reading for anyone with a sparkling interest in human minds and cultures.
Author information
James Conant, Univ. of Chicago/Univ. of Leipzig, USA/Germany; Sanjit Chakraborty, IISER Kolkata, India.
Web-link: https://www.degruyter.com/document/isbn/9783110769210/html?lang=en
The volume analyses the writings of Jackson, Chomsky, Putnam, Quine, Bilgrami and others, to reconcile opposing theories of language and the mind. It ventures into Cartesian ontology and Fregean semantics to understand how mental content becomes world-oriented in our linguistic communication. Further, the author explores the liaison between the mind and the world from the phenomenological perspective, particularly, Husserl’s linguistic turn and Heidegger’s intersubjective entreaty for Dasein. The book conceives thought as a biological and socio-linguistic product which engages with the mind-world question through the conceptual and causal apparatuses of language.
A major intervention in the field of philosophy of language, this book will be useful for scholars and researchers interested in philosophy, phenomenology, epistemology, and metaphysics.
Reviews:
‘Since Descartes the relationship between mind and world has been the central problem of philosophy. There have been many attempts to soften or undercut the dualist picture that sees our public and linguistic behaviour as no more than an indication of a hidden, interior world of consciousness. None have commanded general assent, but in this ambitious and learned book, The Labyrinth of Mind and World: Beyond Internalism-Externalism, Sanjit Chakraborty reviews many of these attempts, and weaves a careful and rich tapestry taking insights from many of the most important writers in both the phenomenological and the analytic traditions. To do so is a major achievement, that will provide a landmark for all future work on the issue.’
—Simon Blackburn, Emeritus Professor, University of Cambridge
‘In this book Chakraborty takes a unique approach to matters of intentionality, one which attempts to combine the phenomenological method with insights from externalist philosophy of language. This will be of interest to those interested in the nature of mental representation.’
—Sanford Goldberg, Professor of Philosophy, Northwestern University