Not only in the laymen's view but even within the critical domain the notion of violence for a long period has been demeaned and debunked. Recent studies and investigations on the various forms of violence have revealed its certain unexplored dimensions as the idea undergoes various stages of evolution. This paper attempts to explore the popular connotations of violence considering its dynamic and multidimensional nature by providing a suitable theoretical ground concerning the two major works of Mahasweta Devi: “Draupadi” and Mother of 1084. The paper not only foregrounds the violence inherent in the statecraft in terms of the state dealing with the subaltern and marginalized classes but simultaneously attempts to revisualize the discourse of violence in a different form from what is prescribed by the Foucauldian analyses of power and relook at it from the ideology of Fanon. The paper thus argues for delivering the agency from an objective centrality of truth to a subjective interpretation of violence. With this, the idea gets further problematized questioning the degree of legitimacy of revolutionary violence and thus keeps the debate open.

Literature per se can utilize mathematical theorem to ease our epistemic search. Formulating the literary idea through the gaze of mathematical formula can clarify the role of signified without the reduplication of the original copy of truth. It shows that being is not a summum genus, it cannot be reached by taking genera over genera in an increasing order of continence. The ANT (Actor Network Theory) is, according to Harman ‘in the ontologically democratic position once occupied by phenomenology, but without that school’s excessive prioritizing of the observing human subject.’ (Immaterialism 61) he diffuses the difference of empirical power to human and non-human, nature and culture, real and imaginary. Now when Eliot is using Prufrock as the actor, he becomes an agency of post humanist philosophy because he is the part of the hell that he lives in. That is why the mathematical dimensions of his existence does not only performs the role of continuity but infinity. The relation between philosophy and mathematics is important to free historicism from being blinded to the empiricist cult of fact and causalist presumption and it is through mathematics we will understand that historicist geneticism is interrelated with that of psycho-geneticism and how historicity is the part of phenomenological time and this is what Husserl points out in his book Origin of Geometry (26-27). In this paper of mine I will discuss the poem ‘The Love Song of J. Alfred Prufrock’ through various mathematical apparatus to show how time functions for Prufrock here and his time and space is a phenomenological topology where historical empiricism will broaden itself from the factual world of causalist presumption and deal with psycho-geneticism. I will also try to show that Eliot’s perception of Prufrock makes a bridge between humanism and posthumanism as he does not move in a single narrative of truth or idealism, but a bifurcation of reality and truth.

Literature per se can utilize mathematical theorem to ease our epistemic search. Formulating the literary idea through the gaze of mathematical formula can clarify the role of signified without the reduplication of the original copy of truth. It shows that being is not a summum genus, it cannot be reached by taking genera over genera in an increasing order of continence. The ANT (Actor Network Theory) is, according to Harman ‘in the ontologically democratic position once occupied by phenomenology, but without that school’s excessive prioritizing of the observing human subject.’ (Immaterialism 61) he diffuses the difference of empirical power to human and non-human, nature and culture, real and imaginary. Now when Eliot is using Prufrock as the actor, he becomes an agency of post humanist philosophy because he is the part of the hell that he lives in. That is why the mathematical dimensions of his existence does not only performs the role of continuity but infinity. The relation between philosophy and mathematics is important to free historicism from being blinded to the empiricist cult of fact and causalist presumption and it is through mathematics we will understand that historicist geneticism is interrelated with that of psycho-geneticism and how historicity is the part of phenomenological time and this is what Husserl points out in his book Origin of Geometry (26-27). In this paper of mine I will discuss the poem ‘The Love Song of J. Alfred Prufrock’ through various mathematical apparatus to show how time functions for Prufrock here and his time and space is a phenomenological topology where historical empiricism will broaden itself from the factual world of causalist presumption and deal with psycho-geneticism. I will also try to show that Eliot’s perception of Prufrock makes a bridge between humanism and posthumanism as he does not move in a single narrative of truth or idealism, but a bifurcation of reality and truth. Trapped in the ontological Time-space continuum, Prufrock cannot provide an epistemic denouement of his situation or find a consistent pattern to reality of existence rather he is walking up and down the Penrose stairs. He as a posthuman being cannot follow the clear path of prosaic truth or enter in the domain of poetic metaphors to solve the riddle of his existence. It is a Penrose stair, which presents a loop in time and therefore the time becomes infinite making the space an empty set which is not equivalent to zero. Prufrock cannot but keep travelling inside this infinite loop and so are we inside the poem; it is an architectural impossibility. When Prufrock is climbing the steps of the poem he is not merely ascending. Ascending is tied to descending as well. Therefore, there is a movement and but no displacement. That is why their journey is without the telos of getting out of this loop, effectively an empty set.

Human is no longer a pure and ultimate entity in the universe. With the rapid advances in science, technology, cybernetics the universal human nature has been placed today before a big threatening question mark which challenges the anthropogenic existence of human subjectivity. The British colonizers once shaped and formed the geopolitical intellectual identity of colonized others through education according to their own, so to make the colonized useful for them. But through this process of learning and shaping the colonized others get able to form a rebel against the colonizer. In the same light, we, the so called human with the help of our developed brain shape a useless material to make a useful tool for our own use. But, consciously or unconsciously we become a victim under the colonial claw of that tool which is more powerful than the human capability. This colonial impression made by the machine, tools, technology upon the human reminds us of the fact that human does not control machine or technology, rather the opposite. This actually results in hybridism with an exotic obsession with technology and machine which makes a ‘man’ ‘posthuman’ (cyborg) and in the study of posthumanism. The discussion in the paper t hrough a postcolonial lens will simplify the fact how digital and technological existence of human overpowers/colonizes the physical entity of human and through this process also will investigate the possible crisis and ‘end’ of a certain conception of human or the humanist notion of ‘human’ including reference to novels by H.G Wells, E.M Forster, Ray Bradbury, Octavia Butler and others.

This essay takes a look at contemporary violence, defined as ‘horrorism’, and how it is shaped by an increasingly posthumanist turn in the world’s cultural life. It interrogates the conflation between the cultural machinery of women weapons, varied in different regions and political contexts, eliciting different responses and perspectives, and thereby securing rejection or legitimacy. I draw upon a few academic and philosophical discussions that were prompted by the American response to 9/11 and the wartime abuse of Iraqi prisoners at Abu Ghraib that reveal the rise of a demonic ethos within seemingly sanitized societies as those in developed countries and the reactionary brand of terrorism practiced by Jihadist terror groups marked by violation of bodily integrity.