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systematize my thinking is just a case of wild imagination. But whether My thinking is correct or not, the procedure I have talked about is, I think, correct. This, according to me, is my method of analysis. It is neither conceptual, nor linguistic analysis in the strict sense of the term, although I do not discard the linguistic or conceptual analysis. I call my method of analysis 'geni-analysis' because in my opinion thinking is spread in time and the element of time or history cannot be completely discarded or ignored in philosophizing."
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structure and then to have a critique of these structures also we require imagination. Although a philosopher has to be critical, he should not ignore this imagination part, for it is imagination which makes him think. The critical part, of course, makes him discriminate what is to be accepted from imagination and what is to be rejected. It is, again, the imagination which gives us insight and also the flashes. The insights and flashes may throw more light on reality than the rigid systematization."
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He has taken up an enterprise to 're understand' the Indian
Philosophy. He wrote a book titled "A Modern Introduction to Indian Ethics". He discusses the development of ethics in Indian in the primitive time. He has anthropologically reviewed the period before Vedas till the beginning of upanishadic
395:. The volume "Confessions and Commitments" was the outcome of the "Meet the Philosophy" event. Upon Barlingay reaching sixty years of age on 20 July 1979, a congratulatory volume '"Philosophy: Theory and Action" was prepared. To mark Barlingay's role as a freedom fighter, he was interviewed by the
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of "genesis" and "analysis". The term genesis refers to origin or root. By this he probably means historical root. Generally analysis of a concept is done without considering its historical origin. Geni-analysis tries to go to the genesis of the concept while analysing it. Here he is making use of
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A philosopher has to understand this basic structure and offer a critique of it. For
Barlingay it is more important than the philosophical systems that become rigid over time. Barlingay explains further, "Just as we require imagination for inventing something, similarly for discovering the basic
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By imagination, Barlingay discovers the basic structure which gave rise to a particular concept and by critique he scrutinises his discovery for correctness. "Systematization makes philosophy dead; insights keep it alive and make us dive in search of truth. I have, therefore, never attempted to
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regulative principle. Phenomenologically
Barlingay describes the structures of awareness, particularly its self-reflective and self-conscious forms. In this structural analysis, Barlingay is concerned with the stages of its development. For Barlingay, structure is not divorced from genesis, so
225:(1950–56), College of Arts and Science, Siddipeth, Medak (1956–57) and principal of S. R. R. College of Karimnagar (1957–59). Barlingay was also the founding secretary and sometime vice-president of the Nutan Vidya Samiti and New Science College, Hyderabad.
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The philosophy community of India recognised
Barlingay's contributions by electing him General President of the Darshan Parishad, Ranchi (1975), Indian Philosophical Congress, Madras 1979. Barlingay was the President of Indian Academy of Philosophy,
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1940 and the general secretary of C.P. and Berar
Students' Federation 1940–41. Barlingay was one of the founders and a joint secretary of All India Student Congress and of Rashtriya Yuvak Sangh. Barlingay also participated in the
274:(a weekly) of Nagpur. He has revived the former "Philosophical Quarterly" of Amalner as the "Indian Philosophical Quarterly" and started two Philosophical Journals, Paramarsha (Marathi) and Paramarsha (Hindi) in
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Introduced "open" courses to encourage free thinking, where teachers were allowed to present their thoughts in the form of a course that was treated on par with other coursed listed in the syllabus
353:"Indian philosophy is a kind of 'System'." He claimed that Indian philosophy instead offers ways of knowing and that regarding philosophy as system building is an offshoot of Hegel.
350:"Indian philosophy is not really philosophy." He claimed that it is really just philosophy propounded by Indian philosophers, unlike the claims of Indologists and Orientalists.
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period. This is the most untouched area as far as the ethics in India is concerned. He says that the norms of dominant culture were imposed as ethical norms in the beginning.
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Barlingay represented India at various international conferences and seminars, including the
Seminar on 'Man to-day' at Dubrovnik (Yugoslavia) and Australasian Philosophy at
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In
Barlingay's honour the Indian Council of Philosophical Research organised a three-day programme called "Meet the Philosopher: Surendra S. Barlingay" in March 1993 at the
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Confessions and
Commitments, "Indian philosophy: Retrospect and Prospect", p. 50–51, S.S.Barlingay, Indian Council for Philosophical Research, New Delhi
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Philosophy is an apex intellectual exercise which takes place in different places and time periods, irrespective of the geographical limit, race-limit, etc.
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His general conception of philosophy had bearing on his conception of Indian philosophy as well. He highlighted misconceptions about Indian philosophy.
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in India and
Universities of Zagreb (Yugoslavia) and Western Australia. Barlingay was the first Indian Professor of Philosophy and Culture at Zagreb (
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in 1993 as part of its Oral history
Project. This material was later used in the TV serial 'Discovery of India'. The department of Philosophy,
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structured analysis is an account of how structures are formed. This method of elucidation Barlingay calls "geni-analysis".
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from 1980 to 1988. Barlingay was incarcerated during India's independence movement. Barlingay introduced the concept of
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As a founder of several colleges and educational institutions, Barlingay contributed to the spread of education in
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of 1932 and 1942. Barlingay had also participated in the Hyderabad Struggle of 1947–48. Barlingay was secretary of
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Shriniwas Onkar Hemade, Doctoral thesis: "The Philosophy of Prof. S. S. Barlingay: A Critical Survey"
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Organized seminars for dialogue among pandits and philosophers trained in the western way
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As a teacher of philosophy, Barlingay was associated with S. V. University, Tirupati,
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S.S.Barlingay was a fellow at the Indian Institute of Philosophy,
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Philosophy is the analysis of ordinary language and concepts.
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Geni-analysis is simultaneously a phenomenological and a
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Rashtrasant Tukadoji Maharaj Nagpur University alumni
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As head of the department of philosophy in Pune he:
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332:Barlingay focused on three aspects of philosophy.
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182:(1942–43). He did his post-doctoral research at
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