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In the first decade of the twentieth century where we live in, autonomy has become one of the major concerns of our social and political existence. Right to autonomous life is now a political, cultural, and social call of both individual and the groups – a rare conformity that points to the critical importance of the problematic of autonomy in the agenda of critical thinking.

As is currently understood, the notion of autonomy, both as something that belongs to human beings and human nature, and as something that is the source or basis of morality, that is, duty, is bound up inextricably with the philosophy of our time. The term began to be applied primarily or even exclusively in a political context, to “civic communities” possessing independent legislative and self-governing authority. Then the term was taken up again in the context of individual rational persons that is in the context of their individual rights and existences, for their individual modes of behavior. In the background of the upsurge of anti-colonial movements the term gained new perspectives and meanings, which would now imply not only new rights, but also new responsibilities (autonomy of whom, for whom, in respect to what?). It became the emblem of group rights, in particular minority rights. In time the idea of autonomy became not only the standard of rights or responsibilities, but also an issue of govern mentality – something that denotes transaction, government, negotiation, and relating to others on the basis of set rules.

So we have now the questions: If autonomy has been emblematic of rights, does it take into account the gendered nature of the term? Can we trace the birth of the autonomous subject? What are the relevant constitutional and juridical thoughts shaping the universe of autonomy? Why is autonomy, an idea that holds universal attraction for mass politics, related to so much violence? Is autonomy one more regulated term, or is the concept autonomous, so that we can speak of autonomy of the autonomies? And, is private property, to go the fundamentals, a problematic for autonomy? What is autonomy without access to resources? On the other hand, if forms of ownership of resources determine autonomy, what is left of autonomy as a norm?

If we relate the concept of autonomy to the more familiar notions of freedom or self-determination, we can locate in this case the questions of responsibility and the conditions of freedom. Autonomy generally is held as a valued condition for persons in liberal cultures. We uphold autonomous agents as the exemplar of persons who, by their judgment and action, authenticate the social and political principles and policies that advance their interests. But the sceptic may ask if we are not being “blinded” by the ideal of autonomy, and therefore the question, what happens if we value autonomy too much? In autonomous action the agent herself directs and governs the action. But what does it mean for the agent herself to direct and to govern? In the context of the emerging demands for group autonomy, the further question to be probed is if this is not now the occasion to investigate and re-envision the concept of democracy with the norm, principles, and various forms of autonomy and more importantly in a way, where the standards of minimal justice become the foundation for a new democratic outlook inscribed by practices of autonomy perched on understanding of each other. Accommodation becomes the form of responsibility for the agency that wills autonomy.

In the history of thought reason has co-opted our conception of autonomy. Given this history, it can be argued that the task is now to set autonomy free. But the question is how? Surely, the problem is in the way the self defines the claims for autonomy, the way in which it relegates the issue of justice and understanding from considerations of autonomy. Law becomes in such conditions the most assured site of autonomy, and the juridical arrangement handed down from the top becomes the only possible form of autonomy. The paradox is then: if we are governed by reason in what we choose and how we choose, that means that we subject ourselves to reason in this business of what and how we choose; we are not in that case autonomous. Yet, if we say that we are not governed by reason but by desires and passions, then in that case we are not governing ourselves in what we choose, and we are not therefore autonomous. The way out of the closure has to be sought in historical understanding of the way in which the two principles of autonomy and accommodation have worked in political life, and the way in which standards of justice have negotiated the relation between autonomy and accommodation.

We require both historical and analytical understanding of the issue for such a critical enterprise. We require moreover deeper and rigorous understanding of the geo-political and ethno-political grounds on which the call for autonomy is now articulated and which modulate the self’s understanding of the norm. Similarly the need is to inquire into the ethical grounds on which the call for autonomy is given and practices of autonomy continue. The purpose of the conference is to inquire into conditions and dimensions of autonomy, their historical nature, and their political significance in terms of enriching democracy.

The conference will be held in Kolkata, India, on 29-30 July 2005. Structured around panel discussions, the conference will deal with six themes, which will form the panel sub-themes:

The Birth of the Autonomous Subject (Panel Convener: Samir K. Das – [email protected])
Autonomy as an Idea for Mass Politics (Panel Convener: Sanjoy Barbora – [email protected])
Laws of Autonomy (Panel Convener: (Sabyasachi Basu Ray Chaudhury – [email protected])
Feminism as a Resource for Autonomy (Panel Convener: Paula Banerjee – [email protected])
Autonomy of the Autonomies (Panel Convener: Sanjay Chaturvedi – [email protected])
Access, Ownership and Resources – Private Property as A Problem of Autonomy (Panel Convener: Arun Kumar Patnaik – [email protected])

Various experiences on movements for autonomy will be discussed in the context of the sub-themes. The conference is part of a research and dialogue programme on autonomy, which CRG has been conducting with the support of the Ford Foundation.

Interested paper contributors may contact the panel conveners. Inquiries are welcome and all other inquiries can be addressed at [email protected]

Registration charge for the conference is Rs. 100/ per person. Copies of the papers will be available on payment of photocopying charge and on the CRG website. Panels will be finalised by 30 April 2005, and papers will have to be submitted by 30 June 2005. The conference will not have general travel support fund. But it will provide full accommodation for the participants during their stay for the conference. In case of partial or exceptional travel support inquiries can be addressed to panel conveners or at [email protected]

The Conference on “What is Autonomy?” will be the first in a series of annual conferences that CRG will hold on critical thinking in India.