IGNOU BPY 011 Solved Assignment 2022-23

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IGNOU BPY 011 Solved Assignment 2022-23

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Submission Date :

  • 31st March 2033 (if enrolled in the July 2033 Session)
  • 30th Sept, 2033 (if enrolled in the January 2033 session).

1. Give Answer of all five questions.
2. All five questions carry equal marks
3. Answer to question no. 1 and 2 should be in about 400 words each.
4. If any question has more than one part, please attempt all parts.

1. What is culture? Do you see Human person as a product of Culture? Give arguments to support your answer. 

Or

Do you think that there is a relation between Human existence and freedom? Justify your answer. 

Culture (/ˈkʌltʃər/) is an umbrella term which encompasses the social behavior, institutions, and norms found in human societies, as well as the knowledge, beliefs, arts, laws, customs, capabilities, and habits of the individuals in these groups. Culture is often originated from or attributed to a specific region or location.

Humans acquire culture through the learning processes of enculturation and socialization, which is shown by the diversity of cultures across societies.

A cultural norm codifies acceptable conduct in society; it serves as a guideline for behavior, dress, language, and demeanor in a situation, which serves as a template for expectations in a social group. Accepting only a monoculture in a social group can bear risks, just as a single species can wither in the face of environmental change, for lack of functional responses to the change.[2] Thus in military culture, valor is counted a typical behavior for an individual and duty, honor, and loyalty to the social group are counted as virtues or functional responses in the continuum of conflict. In the practice of religion, analogous attributes can be identified in a social group.

Cultural change, or repositioning, is the reconstruction of a cultural concept of a society.[3] Cultures are internally affected by both forces encouraging change and forces resisting change. Cultures are externally affected via contact between societies.

Organizations like UNESCO attempt to preserve culture and cultural heritage.

Description

Culture is considered a central concept in anthropology, encompassing the range of phenomena that are transmitted through social learning in human societies. Cultural universals are found in all human societies. These include expressive forms like art, music, dance, ritual, religion, and technologies like tool usage, cooking, shelter, and clothing. The concept of material culture covers the physical expressions of culture, such as technology, architecture and art, whereas the immaterial aspects of culture such as principles of social organization (including practices of political organization and social institutions), mythology, philosophy, literature (both written and oral), and science comprise the intangible cultural heritage of a society.[5]

In the humanities, one sense of culture as an attribute of the individual has been the degree to which they have cultivated a particular level of sophistication in the arts, sciences, education, or manners. The level of cultural sophistication has also sometimes been used to distinguish civilizations from less complex societies. Such hierarchical perspectives on culture are also found in class-based distinctions between a high culture of the social elite and a low culture, popular culture, or folk culture of the lower classes, distinguished by the stratified access to cultural capital. In common parlance, culture is often used to refer specifically to the symbolic markers used by ethnic groups to distinguish themselves visibly from each other such as body modification, clothing or jewelry. Mass culture refers to the mass-produced and mass mediated forms of consumer culture that emerged in the 20th century. Some schools of philosophy, such as Marxism and critical theory, have argued that culture is often used politically as a tool of the elites to manipulate the proletariat and create a false consciousness. Such perspectives are common in the discipline of cultural studies. In the wider social sciences, the theoretical perspective of cultural materialism holds that human symbolic culture arises from the material conditions of human life, as humans create the conditions for physical survival, and that the basis of culture is found in evolved biological dispositions.

When used as a count noun, a “culture” is the set of customs, traditions, and values of a society or community, such as an ethnic group or nation. Culture is the set of knowledge acquired over time. In this sense, multiculturalism values the peaceful coexistence and mutual respect between different cultures inhabiting the same planet. Sometimes “culture” is also used to describe specific practices within a subgroup of a society, a subculture (e.g. “bro culture”), or a counterculture. Within cultural anthropology, the ideology and analytical stance of cultural relativism hold that cultures cannot easily be objectively ranked or evaluated because any evaluation is necessarily situated within the value system of a given culture.

Etymology

The modern term “culture” is based on a term used by the ancient Roman orator Cicero in his Tusculanae Disputationes, where he wrote of a cultivation of the soul or “cultura animi,”[6] using an agricultural metaphor for the development of a philosophical soul, understood teleologically as the highest possible ideal for human development. Samuel Pufendorf took over this metaphor in a modern context, meaning something similar, but no longer assuming that philosophy was man’s natural perfection. His use, and that of many writers after him, “refers to all the ways in which human beings overcome their original barbarism, and through artifice, become fully human.”

In 1986, philosopher Edward S. Casey wrote, “The very word culture meant ‘place tilled’ in Middle English, and the same word goes back to Latin colere, ‘to inhabit, care for, till, worship’ and cultus, ‘A cult, especially a religious one.’ To be cultural, to have a culture, is to inhabit a place sufficiently intensely to cultivate it—to be responsible for it, to respond to it, to attend to it caringly.”

2. What is Descartes’s mind-body dualism? What alternative Marleau Ponty gave to
Descartes’ cogito? 

Or

What are the salient features of neo-darwinism? Distinguish it with Darwinism.

French philosopher and psychologist, who developed an approach to phenomenology that centred upon the embodied nature of human existence, Merleau-Ponty’s (1907-1961) work encompasses psychology (1963) and the attempt to articulate a humanist Marxism (1964a, 1973a) as well as the philosophies of perception (1962), language and semiotics (1964b), aesthetics (1994) and ontology (1968). At the core of all this work is an aversion to Cartesian dualism. Descartes approached the problems of modern philosophy by defending the primacy and autonomy of the rational reflective individual human subject (the cogito). This subject’s relation to the external world, including its own body, is principally one of rational understanding. It stands outside the world, and is capable of undistorted and certain knowledge of that world. Even in his first major work, The Structure of Behaviour (1942), Merleau-Ponty (1963) challenges this assumption. He argues that the world is not to be understood as a source of isolated stimuli (as behavioural psychology argues) that have pre-existing meanings in demanding determinate responses from the human subject. Rather individual stimuli are irreducibly part of a shifting structure of meanings and symbols, and the meaning of (and thus the subject’s response to) any given stimulus depends upon the structure within which the stimulus occurs. The human subject thus responds to this world, not through the detached reflection of the Cartesian cogito, but through pre-reflective and practical participation within it. The subject is not independent of the world, but is as much a part of this structure as the stimulus itself. The meaningful relationship of the subject to its world is thus one that is primarily lived rather than rationally understood, and as such the subject is incapable of absolute and certain knowledge. What it knows, it knows because of what it is now.

This theme is developed in Merleau-Ponty’s (1962) best known essay, Phenomenology of Perception (1945). The rejection of the Cartesian subject is here developed in a profound exploration of the ‘lived-body’. Human existence is necessarily embodied. This is to say far more than the Cartesian might: that the mind is situated within a physical body. For Merleau-Ponty, a subject does not consciously pilot its body, as if it were a complex machine made up of muscles, nerves and bones. First, the parts of a body are not ‘side-by-side’ (as are the parts of a machine), but are interrelated. Each part of my body is expressive of the body as a whole, and thus I am in possession of this body as a whole. I am ‘enveloped’ in my body. This suggests that I do not primarily control my body through conscious deliberation. More significantly, my relationship to the world beyond my body is similarly pre-reflective. I am embedded in a bodily life of desires, habits and evaluations that are expressed through and entwined with a knowledge of the world that itself is embodied. The competent typist, for example, does not have to reflect consciously upon the position of each key. The knowledge of the keys’ positions is ‘in the hand’. The Cartesian cogito, ‘I think’, is thus displaced by what Merleau-Ponty calls a tacit cogito, ‘I can’ (1962, P-137). 

Just as he has rejected mechanistic and reductionist explanation in Cartesianism and behaviourist psychology, so too in his reflections on sexuality, Merleau-Ponty rejects the mechanistic implications found in Freud, whereby the manifest behaviour of the subject is reduced to an unconscious meaning. Freud’s recognition of the meaningfulness of all behaviour is applauded, but there is, for Merleau-Ponty, no one universal trajectory of sexual development that allows for the unambiguous deciphering of that meaning. Rather, sexuality is one of the dimensions through which a human being’s life comes to have a history. Sexuality is a projection of a person’s being in the world, and thus of their particular ‘style’ as a person (pp. 158 and 150). But that history can always have different meanings, in response to shifts in the structure of inter-subjective meanings within which it is lived.

In his last works, including the unfinished The Visible and the Invisible (1964), Merleau-Ponty builds radically and critically upon his earlier work by arguing that it has still not completely shed the dualism to which it was opposed. The ‘tacit cogito’ is abandoned in favour of an analysis of ‘Flesh’ as the ‘element’ (as water, fire, earth and air are elements) of our being in the world (Merleau-Ponty 1968, p. 139). Already in Phenomenology Merleau-Ponty had begun to explore the complex relationship between inner and outer that emerges once dualism is abandoned. There cannot be an unproblematic inside (mind) set against an outside (body/world). Rather the inner and outer are ‘reversible’ (so that, for example, when left and right hands meet, the body is both touching and touched (1962, p. 93)). From a different perspective reversibility also emerges in the analysis of speech and language. In Phenomenology language is ultimately grounded in bodily gestures, expressing the emotional essence of one’s community. But in learning our original language, we become enveloped in a (superficially external) tradition, so that we come to rely upon what has already been constituted outside us, in order to express our inner selves. In the later Signs (1960) it is Speech which says things, and Speech has us, rather than vice versa (1964 p. 19). In another context, Merleau- Ponty observes that the musician does not produce a sonata, but is ‘at the service of the sonata’ (1968 p. 153). This idea of reversibility is developed in the concept of ‘chiasm’ (that itself is regarded as being incarnate in Flesh). ‘Chiasm’ articulates this tension between inner and outer as the reversibility of self and world, so that, in the highly elusive imagery of The Visible, the seer is both vision and visible. However, Merleau-Ponty stresses that such reservability is never actually realised. Rather there remains a strife both within the self and between the self and the world, and this strife (or divergence) allows for an openness within Being. As throughout his work, Merleau-Ponty again stresses ambiguity and the impossibility of any definitive grounding to our judgements, for his ontology presupposes that Being is perpetually renewing itself.

3. Answer any two of the following questions in about 200 words each. 2*10= 20

a) Give arguments to prove the existence of Intellect.
b) What are the arguments give to prove the transmigration of Soul?
c) Compare between Bhagavad-Gita and Buddhist conception of Human Person.
d) Write a note on the Relationship between will and Intellect in human beings.

4. Answer any four of the following questions in about 150 words each. 4*5= 20

a) “Intellect is capable of Perfect Reflection.” Discuss.
b) “Ideas are universal yet reality known is individual.” Discuss.
c) Write a note on the Advaitik understanding of Human Person.
d) Write a short note on the Martin Buber’s idea of “I and Thou”.
e) Distinguish between Sex and Gender.
f) Evaluate ethical Argument for the freedom of Will.

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5. Write short notes on any five of the following in about 100 words each. 5*4= 20

a) “As a being so it acts”
b) Relation between language and thought
c) Ex-nihilo
d) “I-It”
e) The descriptive function of Language
f) Presuppositions in Fundamental Duties
g) Rational Appetite
h) Symbolic Communication

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IGNOU BPY 011 Solved Assignment 2022-2023 Download Free  Before attempting the assignment, please read the following instructions carefully.

  1. Read the detailed instructions about the assignment given in the Handbook and Programme Guide.
  2. Write your enrolment number, name, full address and date on the top right corner of the first page of your response sheet(s).
  3. Write the course title, assignment number and the name of the study centre you are attached to in the centre of the first page of your response sheet(s).
  4. Use only foolscap size paperfor your response and tag all the pages carefully
  5. Write the relevant question number with each answer.
  6. You should write in your own handwriting.



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IGNOU BPY 011 Solved Assignment 2022-23 You will find it useful to keep the following points in mind:

  1. Planning: Read the questions carefully. IGNOU BPY 011 Assignment 2022-23 Download Free Download PDF Go through the units on which they are based. Make some points regarding each question and then rearrange these in a logical order. And please write the answers in your own words. Do not reproduce passages from the units.
  2. Organisation: Be a little more selective and analytic before drawing up a rough outline of your answer. In an essay-type question, give adequate attention to your introduction and conclusion. IGNOU BPY 011 Solved Assignment 2022-2023 Download Free Download PDF The introduction must offer your brief interpretation of the question and how you propose to develop it. The conclusion must summarise your response to the question. In the course of your answer, you may like to make references to other texts or critics as this will add some depth to your analysis.
  3. Presentation: IGNOU BPY 011 Solved Assignment 2022-2023 Download Free Download PDF Once you are satisfied with your answers, you can write down the final version for submission, writing each answer neatly and underlining the points you wish to emphasize.

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