It is only a sustained spirit of non-scepticism that can empower IR scholars (Indian or foreign) to resurrect the untapped Indian intellectual heritage.
While Advaita initiates an innovative scheme to de-center IR knowledge and reconcile West–non-West binaries, it pursues the intellectual strategy of ‘dualism-monism reconciliation’.
Ramayana is one of the first representative works of Indian textual-historical writing ‘Itihasa’ offering insights into statecraft, intelligence, diplomacy, and just war.
Comparing Arthashastra and Kural unveils the shared undercurrents that traverse the diverse tapestry of Indian intellectual heritage, foregrounding ‘unity in diversity’.
This overview of Buddhism’s tryst with IR, particularly the inferences derived from the notion of ‘relationality’, shows how it can contribute to Global IR.
Sikh philosophy can serve as a platform to rethink self-other relations, at a time when IR theory and practice seem fraught with increasing ‘us versus them’ tensions.
The Indo-Islamic model can go a long way in helping to reconcile the seemingly divergent Western and non-Western scientific approaches.
Gandhi’s influence on modern India and the wider world presents itself as a peculiar political experiment that promises to add to contemporary discourse on Global IR.
Tagore’s ‘Global’ belonging is one that did not need to be facelessly cosmopolitan or draw the global into becoming a battlefield of cultural universals.
Gandhi takes globalisation from the Mahabharata and crafts an entirely new politics, satyagraha, based on ‘disinterested love’, not ‘interested contract’.
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