V18N22026

What is Technoexistentialism: Debating Heidegger, Don Ihde and Sunyata

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Tirtha Prasad Mukhopadhyay1 & Victor Hugo Jimenez Arredondo2*   
1,2 University of Guanajuato, Mexico. *Corresponding author.

Rupkatha Journal, Vol. 18, Issue 2, 2026. https://doi.org/10.21659/rupkatha.v18n2.02
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Abstract

“Technoexistentialism” may be defined as the most well-known West-centric existentialist definition of technology. We assume that the industrial project of defining technology and of coming to terms with it was first broached by Heidegger. We can indeed claim that there is a dialectical spiritualization of the forms of existential life in the writings of 19th century philosophers, starting with Hegel and evolving with Heidegger’s writings on existential ontology as well as his very important essay concerning technology (1954). Dialectical materialism also informs Heidegger’s dialectical vision of the evolution of materially created objects. Our critique of Heidegger exposes the dialectical core of technology as the “Standing Reserve” of human creative life and as an expression of the drive – of what Hegel calls Geist – that enables humans to create, objectify and endow qualitative character to the technological conception. As such technology also provides a subjective anchor for human consciousness and then an opportunity to it to physically evolve in conjunction with technological advancements. One of the most potent examples of this process is the evolution of AI. But AI precipitates through a faultline or a lacuna in the extension of the subjective spirit of technological form. We also ask if there is a certain lacuna in the consciousness of the moment of obsession with technology and its objective reality..

Keywords: Technoexistentialism, Dialectics, Standing Reserve, Geist, AI Lacuna.

Conflicts of Interest: The author/s declared no conflicts of interest.
Funding:  No funding received.
Article History: Received: 05 August 2025. Revised: 01 May 2026. Accepted: 03 May 2026. First published: 05 May 2026.
Copyright: © 2026 by the author/s.
License: License Aesthetix Media Services, India. Distributed under the terms and conditions of the Creative Commons Attribution (CC BY) license (https://creativecommons.org/licenses/by/4.0/).
Published by: Aesthetix Media Services, India 
Citation:Mukhopadhyay, T. P. & Arredondo, V. H. J. (2025). What is Technoexistentialism: Debating Heidegger, Don Ihde and Sunyata. Rupkatha Journal, 18(2). https://doi.org/10.21659/rupkatha.v18n2.02

Rupkatha Journal's Sustainable Development Goals (SDGs): Quality education (SDG 4) Gender equality (SDG 5) Decent work and economic growth (SDG 8) Reduced inequalities (SDG 10) Sustainable cities and communities (SDG 11) Climate action (SDG 13) Life on land (SDG 15) Peace, justice, and strong institutions (SDG 16)

Ecologies of Freedom: Nature and Self in Tagore’s My Reminiscences and My Boyhood Days

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Ayanita Banerjee  
Professor, Department of Basic Science and Humanities, IEM-Kolkata, School of University of Engineering and Management, Kolkata.

Rupkatha Journal, Vol. 18, Issue 2, 2026. https://doi.org/10.21659/rupkatha.v18n2.01
Full-Text PDF Issue Access

Abstract

To perceive the human world in coexistence with nature and to nurture freedom and constructive processes, we need to rethink the transformative literature of Rabindranath Tagore, who inspires a deep ecological sense of identification with the immediate environment. Tagore, as an eco-literary artist, had voiced the endowments of his formative years to nature’s opulence, espousing a symbiotic coexistence between man and his environment. This paper explores Tagore’s My Reminiscences and My Boyhood Days to highlight the profound interconnection between nature and the realm of Baruch Spinoza’s notion of natura naturata (“nature natured”). Tagore’s picturesque portrayal of the green world in both these autobiographies imply an active, reaching-out aspect of the environment to preserve its well-being, attributed to all physical entities—animate and inanimate, individual and collective. The ecologies of Tagorean freedom, interpreted from the Spinozan concept of conatus, augment the expansion of his environmental sensibilities to challenge the conventional nature–culture dichotomy. This dichotomy becomes the central narrative technique to symbolize nature as freedom, fluidity, and authenticity, and culture as control, confinement, and artificiality. Drawing towards the end, the paper aptly justifies the repositioning of Tagore’s ecological vision, interweaving the cultural, spiritual, and agrarian rhythms of ancient Indian environmental philosophy.

Keywords: Ecocriticism, natura naturata, conatus, green world, natural freedom, symbiotic coexistence, environmental ethos.

Conflicts of Interest: The author/s declared no conflicts of interest.
Funding:  No funding received.
Article History: Received: 11 August 2025. Revised: 02 May 2026. Accepted: 03 May 2026. First published: 05 May 2026.
Copyright: © 2026 by the author/s.
License: License Aesthetix Media Services, India. Distributed under the terms and conditions of the Creative Commons Attribution (CC BY) license (https://creativecommons.org/licenses/by/4.0/).
Published by: Aesthetix Media Services, India 
Citation: Banerjee, A. (2026). Ecologies of Freedom: Nature and Self in Tagore’s My Reminiscences and My Boyhood Days. Rupkatha Journal, 18(2). https://doi.org/10.21659/rupkatha.v18n2.01

Rupkatha Journal's Sustainable Development Goals (SDGs): Quality education (SDG 4) Gender equality (SDG 5) Decent work and economic growth (SDG 8) Reduced inequalities (SDG 10) Sustainable cities and communities (SDG 11) Climate action (SDG 13) Life on land (SDG 15) Peace, justice, and strong institutions (SDG 16)