This paper advances a relational ontology that reconceptualizes entities—including human selves—as affects of dynamic pluriverses rather than autonomous origins of action and being. Drawing from Mahāyāna Buddhist philosophy, process metaphysics, phenomenology, and contemporary ecological thought, it argues that entities emerge through complex ecological relationships that constitute rather than merely contain them. The work develops two key philosophical insights: first, that the ecology of affects as it interacts constitutes intelligence in non-agential form, challenging the notion that intelligence is a property possessed (...) by discrete entities; and second, that this understanding carries an ethical imperative of subtractive teleology, wherein reflexive beings must recognize their fundamental nature by shedding layers of contextual existence while maintaining awareness of contextual realities. This approach aligns with the Buddhist path toward śūnyatā (emptiness) while offering a framework for ethical engagement that honors both particular embodied positions and the fundamental intelligence that expresses itself through these positions. By reconceptualizing intelligence as an immanent field rather than an individual possession, the essay provides conceptual resources for addressing contemporary ecological, ethical, and existential challenges through a more comprehensive understanding of existence as inherently relational. (shrink)

This essay reconceptualizes the ethical field as a dynamic, pluriversal ecology of interdependent relations, drawing on Sāṁkhya metaphysics, Mahāyāna Buddhist Pratītyasamutpāda, and relational ontology to argue that existence unfolds within a co-creative matrix of responsibility and intelligence. Dissociation from this field—crossing the dharmic threshold through the illusion of autonomy—fractures the ethical relation, fostering an adharmic crisis marked by extractive power and ecological impoverishment. By privileging relational intelligence (Buddhi) over fragmented relativism, the essay critiques colonial-modern epistemologies that prioritize autonomous relata over (...) interdependent relationality. Through the practice of subtractive teleology, it proposes an ontological return to the ethical field, aligning human action with dharma as mutual flourishing. Integrating insights from contemporary thinkers like Barad, Bateson, and Levin, the essay envisions intelligence as an ethical ecology, offering a decolonial framework for restoring relational harmony in a pluriversal world. (shrink)

This paper reframes intelligence as an immanent, relational, and ethical characteristic of ecological systems, challenging anthropocentric views that confine it to individual minds. Drawing on Leibniz’s monadology, Bateson’s ecology of mind, Ruyer’s primary consciousness, Grosz’s incorporeality, Deleuze’s immanence, Whitehead’s process philosophy, Levin’s bioelectric morphogenesis, and relational ontology (Prabakaran, 2025), we argue that intelligence is the pluriverse’s capacity for responsiveness, adaptation, and creativity, expressed through entities as localized affects. Rooted in Mahāyāna Buddhism’s pratītyasamutpāda (Garfield, 1995), this intelligence is inherently ethical, fostering (...) mutual flourishing within interdependent webs. Unethical behavior arises from the delusion of separateness, occluding intelligence and disrupting ecological harmony. Through embryogenesis and the practice of subtractive teleology, we illustrate how intelligence operates as an ethical ecology, calling for a reorientation toward relational responsiveness and care. (shrink)

This article examines the epistemological fragmentation inherent in modern approaches to creativity and education, highlighting the disjunction between avidya (technical skills) and vidya (holistic wisdom). Drawing from Indian philosophy and critical perspectives on utilitarianism, it critiques the prioritization of short-term utility over transformative, life-affirming outcomes. The revision of frameworks like Bloom's Taxonomy and the pervasive influence of utilitarian metrics in academia are explored as case studies of this reductive trend. Additionally, the article investigates the implications of artificial intelligence (AI) on (...) creativity, emphasizing the risks of superficial outputs and systemic clutter while proposing its potential for fostering integrative innovation. To counter the dominance of fragmented, utilitarian approaches, it advocates for comprehensive strategies that prioritize long-term sustainability, systemic coherence, and ethical dimensions. This involves redefining metrics of success, fostering holistic education, and revitalizing academic and creative philosophies, thereby bridging the gap between avidya and vidya to realize the transformative potential of creativity and education. (shrink)

This paper critiques the limitations of relativism—a paradigm entrenched in Enlightenment modernity that fractures truth into context-bound perspectives—and advances relationalism as a transformative framework anchored in an incorporeal creative space. Drawing on Indian philosophical traditions (Sāṃkhya, Yoga Sutras) and mathematical group theory, relationalism posits that reality emerges from dynamic interdependence, where corporeal forms (prakṛti) and incorporeal potential (puruṣa) co-constitute one another through discerning intelligence (buddhi). By transcending relativism’s colonial legacy of fragmentation and hierarchical dualities, relationalism reimagines ethics as participatory engagement (...) with the creative space, fostering liberation (mokṣa) and epistemic justice. The study demonstrates how this framework dismantles oppressive structures, reconciles Eastern and Western epistemologies, and offers a universal yet contextual ontology for postcolonial and ecological challenges. (shrink)

This paper examines the dialectical tension between schooling and education, arguing that while schooling focuses on imparting skills and reinforcing societal norms, education pursues transformative truth-seeking and civilizational progress. Drawing on philosophical frameworks from Bhartṛhari’s vidya-avidya and Heidegger’s technē, the study critiques the conflation of conditioning with learning and measurement with assessment in modern educational systems. It explores how colonial histories and capitalist priorities have shaped schooling to prioritize employability over intellectual autonomy, contrasting this with education’s potential to foster critical (...) consciousness. Through the lens of civilizational dialectics, the paper proposes a synthesis where education guides schooling’s objectives, using Bhartṛhari’s concept of sphoṭa siddhi as a metaphor for innovative pedagogy that transcends conformity. The analysis offers theoretical insights and practical strategies for aligning these domains to nurture human potential and societal transformation. (shrink)

In this paper, I problematize the suicides out of despair (hereafter sod) as statements of unfreedom. The paper is divided into six sections. The first section introduces the problem and situates it within the existing scholarship. The second section puts forward the first of the two arguments the paper engages: suicide as unfreedom. In this section, the situational and essent’ial ontology of suicide is briefly discussed. Then I proceed to classify two major forms of unfreedoms emergent from the historical ontology (...) of human social life: slavery and bare life. The third section of the paper problematizes unfreedom as freedom corrupted both from the perspectives of Heideggerian essent’ial ontology and Badiouian situational ontology through set theoretical models of freedom/unfreedom. Subsequently, three sets of unfreedom- heteronomy, atomy and bare life and one set of freedom vis-à-vis autonomy is logically derived and discussed. Freedom is presented as a directive idea helpful in doing away with unfreedoms. Then the second of the two problems – unfreedom as suicidal- is briefly discussed. The concluding section draws that despite the emergent historical reality having framed human social life as unfree, we could still be hopeful in recovering freedom as the essent’ial ontology of the human species and the evental(événementiel) potential of the situational ontology of life is not fundamentally unfree. (shrink)

This paper reframes intelligence as an immanent, relational, and ethical characteristic of ecological systems, challenging anthropocentric views that confine it to individual minds. Drawing on Leibniz’s monadology, Bateson’s ecology of mind, Ruyer’s primary consciousness, Grosz’s incorporeality, Deleuze’s immanence, Whitehead’s process philosophy, Levin’s bioelectric morphogenesis, and relational ontology (Prabakaran, 2025), we argue that intelligence is the pluriverse’s capacity for responsiveness, adaptation, and creativity, expressed through entities as localized affects. Rooted in Mahāyāna Buddhism’s pratītyasamutpāda (Garfield, 1995), this intelligence is inherently ethical, fostering (...) mutual flourishing within interdependent webs. Unethical behavior arises from the delusion of separateness, occluding intelligence and disrupting ecological harmony. Through embryogenesis and the practice of subtractive teleology, we illustrate how intelligence operates as an ethical ecology, calling for a reorientation toward relational responsiveness and care. (shrink)

n an era of increasing interdependence between economic progress and social equity, ethical capital emerges as an indispensable yet overlooked dimension of sustainable development. This paper explores ethical capital as a transformative force within economic and social systems, contrasting it with traditional forms of capital such as human, social, and cultural capital. Drawing on insights from Badiou’s subtractive ontology and Bourdieu’s field theory, it argues that ethical capital functions as a field resource, fostering trust, equity, and resilience. Unlike accumulative forms (...) of capital, ethical capital disrupts entrenched narratives, reconfiguring economic practices to prioritize collective well-being over individual gain. By conceptualizing ethical capital as an event-based, intangible asset, this paper underscores its role in shaping sustainable economic systems. The analysis highlights challenges in measuring ethical capital and advocates for integrating it into business and economic strategies as a foundational element for long-term societal progress and competitive advantage. (shrink)

This paper rethinks intelligence not as a computational or representational faculty, but as an ecological, embodied, and ethical unfolding. Drawing from Friston’s predictive coding, Fields’ processual epistemology, Kastrup’s ontological idealism, Rancière’s aesthetic dissensus, Weil’s moral attention, and Buddhist prajñā traditions, it reframes intelligence as a subtractive and relational field. Rather than an intrinsic property of discrete agents, intelligence emerges as an incorporeal coherence manifesting through corporeal forms. The paper introduces “descenting into realness” as a deconditioning process that reveals intelligence not (...) through accumulation, but through subtraction—via openness to what exceeds inherited structures of cognition. Through a theory of “subtractive teleology,” inspired by Badiou’s ethics of the void, the essay positions intelligence as evolving through rupture, fidelity, and ethical resonance. Intelligence is thus reconceived as a field of ethical responsiveness, oriented toward the unfolding of the pluriverse. (shrink)

This paper investigates identity formation and its egalitarian implications, advancing a relationalist model where identities evolve through historical inertia and socio-political momentum. It leverages ethology to unpack identity dynamics, challenges rigid hierarchies, and envisions an identity-egalitarian society where opportunities transcend categorical divides. Blending sociological, political, and mathematical lenses, it promotes a dynamic equilibrium between identity retention and transformation. The model attempts to quantify inertia and momentum with measurable indicators—such as income inequality and policy impacts—facilitating empirical validation and practical equity strategies.

This is an advanced collection of verses rooted in Shiva awareness. These verses are the fruits of deep meditation and sincere contemplation. Readers are invited to engage with the ecosystem of this poesy, discovering their own understanding. Treat the verses as puzzles, guiding you on an imaginary inner journey. These verses emerged into existence on their own. They are written in Tamil because I found that English lacked the depth to fully express the experiences and insights conveyed here. Although I (...) am not an expert in Tamil, I wonder at how this work unfolded through me. These poems reflect an inner drive, a kind of push I felt within. As I am not proficient in Tamil, there may be errors, but I received the meanings and word sequences and transcribed them as best I could—so, mistakes may have crept in. Yet, I am certain that these verses are profound and will be of value, not only to those who speak Tamil but to all seekers. (shrink)