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Ethical Responsibility in the Use of Artificial Intelligence (AI) in Child Psychology: An Analytical Review/ শিশু মনোবিজ্ঞান ও কৃত্রিম বুদ্ধিমত্তার ব্যবহার : নৈতিক দায়বদ্ধতার এক পর্যালোচনা
No full textIn the modern world, Artificial Intelligence (AI) is rapidly evolving and expanding its influence across various sectors, including education, entertainment, healthcare, and psychological support for children. However, it is crucial to deeply examine how this technology impacts children\u27s mental development and moral education, along with its ethical limitations. This research paper presents an analytical review of the ethical responsibility associated with the use of AI in child psychology. AI is a technology that mimics human thought processes and decision-making. Through machine learning, natural language processing, and deep learning, AI systems are utilized in developing educational games, virtual assistants, and therapeutic applications for children. Children are naturally drawn to technology, and AI-powered digital platforms, applications, and educational tools simplify their learning process. However, the excessive use of such technology may negatively affect children\u27s psychological development, social skills, and creative thinking. Furthermore, ethical concerns arise regarding the protection of children\u27s personal data, privacy, and the proper use of AI-collected information. The role of AI in children\u27s mental and emotional development is twofold. On the one hand, AI-based educational platforms enhance children\u27s interest in learning and provide opportunities for personalized education. On the other hand, excessive dependence on technology may adversely affect children\u27s social skills and creative thinking. This research highlights the ethical responsibility of AI usage and the preservation of children\u27s mental health from the perspectives of philosophy and ethics. Drawing upon Rabindranath Tagore\u27s humanistic philosophy and Sri Aurobindo’s theory of consciousness development, the study suggests that AI can be effectively utilized for children\u27s moral education and psychological growth. To ensure the positive role of AI in children\u27s mental development, it is essential to uphold ethical responsibility, data privacy, and social justice. The negative impacts of AI can be mitigated through the formulation of policies and awareness campaigns
Pre independent Bengal and post independent West Bengal: women’s participation in political movement and its effect for changing the social structure (1905-1960)/ প্রাকস্বাধীন অবিভক্ত বাংলা ও স্বাধীন পশ্চিমবঙ্গ : সমাজকাঠামো পরিবর্তনের স্বার্থে ঘটিত রাজনৈত
No full textEvery country carries its own social structure. But in every society, some set of traditional norms and conditions are present which need to be transformed gradually. If the transformational process is not happened, the society become stagnant. For generating the social mobility transformation is necessary. This change is possible through the socio-political consciousness and long-term social movement. If we unfold the history of movement in and out of the country it will be visible to us. But in this short span it will be discussed that the participation and evaluation of women in the political movements, organized for structural change of the society in our country specially focusing on pre independent Bengal and the west Bengal after independence, during this timeframe that is, 1905-1960. In this timeframe the women of India came out from the vail for resolving the socio-political issue. On 1905 In Bengal secession movement organized against Bengal divide rule policy of colonial government. The participation of women in Bengal in the political procession happened first time in history in colonial India and also ordinary women were engaged in the circumstances from vail also. On and after 1930 many women freedom fighters like Pritilata Waddewar, Kalpana das, Bina das joined actively in the armed movement against colonial government. In 1940s the women of Bengal were very much adjoined in the ‘quite India movement’. Before and After freedom ‘MARS’ (MAHILA ATMARAKHSHA SAMITI) encouraged the women from the all of the classes to include themselves in the socio- political and economic crisis of the society. The activity of ‘MARS’ have been seen in the 1942 when famine appeared in the Bengal. At this situation the women members of ‘MARS’ distributed food among the affected villagers and also in the town area. In the twentieth century, the rise of some women leaders who were attached in the labour movement like Sudha Roy, Prabhabati devi, Sontosh kumari devi, begum Sakina just made the examples that women can be in the front zone, they can lead. They got respect and trust from labours. Manikuntala Sen another notable communist leader, she was engaged in Tebhaga movement, also worked among the labours, she raised voice and collected the complains against dowry system from the women of West Bengal when she was member of parliament. Hance, decades after decades those women from all section, create the environment of political consciousness by engaging themselves in the circumstances. Today it is quite easy thing for women to participate in the socio-political activity but before and just after freedom the structure of Indian society was not like that, these women faced lots of trouble in their personal life. By facing all of those things they create the path for future generation. This study will focus on the role of those brave, radical, and progressive women for changing the social structure in the mentioned timeframe
The Cultural Landscape of the Lower Ganges Coastal Region in the Early Medieval Period/ আদি-মধ্যযুগে নিম্ন গাঙ্গেয় উপকূলের সাংস্কৃতিক পরিমণ্ডল
No full textএকদা অনার্যদের বাস বলে আর্যদের দ্বারা পরিত্যক্ত ছিল বাংলার বিশাল অঞ্চল। ভগীরথের ‘গঙ্গা আনয়ন বৃত্তান্ত’কে যদি আমরা দক্ষিণবঙ্গে আর্য সভ্যতার বিকাশ বলে মনে করি তাহলে বুঝতে হবে মহাভারতের পর্ব থেকে এই অঞ্চলটি আর্য সংস্কৃতির সংস্পর্শে এসেছিল। মৌর্য–গুপ্ত-পাল-সেন এবং মুসলমানদের সংস্পর্শে এসে একদা গঙ্গার মূল ধারা অধুনা লুপ্ত আদি গঙ্গার তীরবর্তী অঞ্চলে বিভিন্ন জাতির-বিভিন্ন মানুষের-বিভিন্ন বর্ণের সংস্পর্শে এসেছিল। আঞ্চলিক দেবদেবী-লোকাচার, আর্য সংস্কৃতি এবং সুফি ভাবাদর্শের সংমিশ্রণের ফলে এই অঞ্চলে এক মিশ্র সাংস্কৃতিক পরিমণ্ডল গড়ে উঠেছিল, একদিকে যেমন বাণিজ্যের উন্নতি, উন্নত সভ্যতার বিকাশ, বিদ্যোৎসাহী পরিমণ্ডল গড়ে উঠেছিল তেমনি এক মিশ্র বর্ণ ব্যবস্থা ও জাতি ব্যবস্থা গড়ে উঠেছিল যার ফলে আমরা এই অঞ্চলে এক উন্নত সাংস্কৃতিক পরিমণ্ডল ও এক উদার ধর্মীয় পরিমণ্ডল দেখতে পাবো
WOMEN’S LANGUAGE ON WOMEN’S COMMENTARY : SRIKRISHNAKIRTAN POETRY/ নারীর বয়ানে নারীর ভাষ্য : শ্রীকৃষ্ণকীর্তন কাব্য
No full textLike other female-led poems of the Middle Ages, women have also gained prominence in Baru Chandidas\u27 \u27ShriKrishnakirtan\u27. There is also own dialogue of women. Therefore, the analysis of women\u27s language in the context of their own dialogue deserves a discussion. The two main women whose dialogues cover a wide range in the poem under discussion are - Radha and Barai. Numerous differences are observed between the words of women and men throughout the poem. Where the tone of women is soft and pleading, in most cases the seriousness of men is evident. Where the male character Krishna expresses his thoughts directly and clearly, the female characters, in most cases, resort to deception, keeping in mind the knowledge of time, and present them in a very elaborate manner. Similarly, various topics used in the words of Radha and Barai have emerged, which are distinct from the male language. The abundance of two-syllable and phonetic words, the dramatic presentation of words, the abundance of proverbs and sayings, the use of similes, etc., are used uniquely in women\u27s language. And in the main discussion, all these issues have been discussed extensively with examples. In this context, it can be seen that women\u27s language has moved away from men\u27s language and has taken its place as a separate dialect. In the poem \u27Shrikrishnakirtan\u27, a description of women\u27s language in early-Central Bengal has been developed through the women\u27s own narration
Contradictions, multiformity of existence, and transcendence of consciousness in Jibanananda\u27s poetry/ জীবনানন্দের কবিতায় দ্বন্দ্ববোধ, অস্তিত্বের বহুরূপতা ও চৈতন্যের উত্তরণ
No full textজীবনানন্দের কবিতায় দ্বন্দ্ববোধ তাঁর কবিতাকে দিয়েছে অদ্ভুত এক ব্যাপ্তি এবং গভীরতা। তাঁর কবিতার অন্তর্গত দ্বন্দ্বের বিন্যাসে আমরা পাই মানব চৈতন্যের বহুধা বিচ্ছুরণ, মূল্যবোধকে জাগিয়ে রাখার আশ্চর্য আলোকরেখা, বৃহত্তর পৃথিবীর পরিধিতে শাশ্বত মানবকণিকাকে প্রতিস্থাপনের অভিলাষ। সাম্প্রতিকের বিষবাষ্প এবং ক্লেদ প্রতিমুহুর্তে সত্তার ভেতরে নিহিত থাকা নান্দনিক সুষমাকে ধ্বস্ত করে দিচ্ছে। কবি টের পাচ্ছেন অজস্র গরমিলের মাঝে লুকোনো গরল, অস্তিত্বের ভেতরে তার গোপন গ্রাস তছনছ করে দিচ্ছে সমস্ত সামঞ্জস্য। কবির চৈতন্য এই সার্বভৌম আলোড়নে আহত হয়ে দ্বন্দ্বের ভেতর দিয়েই পেতে চাইছে কোনো স্থিতির ভূমি। কবির অন্বেষণ তাই ধাবিত হয় সাম্প্রতিকের বাস্তবকে আত্মস্থ করে অতীত ও ঐতিহ্যের সরণি বেয়ে স্থবিরতার বিপরীতে মানবতাকে জাগানোর আয়োজনের অভিমুখে। প্রেম ও প্রকৃতিকে সন্ধানের সাধারণ সমীকরণের বাইরে তাঁর বোধ নতুন অঙ্গীকারের অঙ্গারে নিষিক্ত হয়ে ওঠে। এই অন্বেষণের স্পর্শেই জাগ্রত চৈতন্য অপরূপ শান্তির দিকে অগ্রসর হয়। আমাদের আলোচনা দ্বন্দ্বের বিন্যাসে জাত এই চৈতন্যের অন্বেষণের বহুরূপতা ও সত্তার পরিক্রমণের গন্তব্যটি
Modernism, Post-modernism and Mathematical Theories in the Poetry of Binay Majumder/ আধুনিকতা,উত্তর-আধুনিকতা এবং বিনয় মজুমদারের কবিতায় গাণিতিক তত্ত্ববিশ্ব
No full textPoet Binay Majumdar (1934 - 2006) is a wonder-person in the modern Bengali poetry genre. Binay Majumdar, who was really the star of Bengali poetry in the 60s, was not much discussed at the time; but controversy in life and creation never spared him. He left his high-ranking Govt.-job to pursue poetry. His relatives and aquaintances almost all considered him crazy, scorned or avoided him. He living alone for a whole life, living poetry alone ─ this is a great terrible achievement! He is almost a unique figure in history of modern Bengali poetry. His effortless move from modernism to post-modernism, in the constant review of poetry, broke style of poem by one line poetry, sometimes he gave it to a longer poem; Ambiguity of expression in sometimes strange arrangement of thoughts has pushed his creation into unknown circles. His creations are interspersed with the practical applications of mathematical theories
Feminine Archetypes in the School Stories of Women Writers : A Study of Sukhalata Rao and Ashalata Singha/ লেখিকাদের স্কুলকেন্দ্রিক গল্পের মেয়েলি ছাঁচ : সুখলতা রাও এবং আশালতা সিংহ
No full textIf we look at the stories written for children and teenagers in Bengali, we can understand that most of them are somehow related to school. In Bengali, we can call such stories ‘Schooler Galpo’. The experiences that the storytellers have while observing the familiar environment are expressed through their creative works, brightened by the light of their own understanding and consciousness; but within the environment lies the rhetoric of power. As a result, the voice of women is suppressed next to the dominant patriarchal accent. In practice, the language of protest creates a language that is actually just a counter-narrative. But the women writer’s language is also trapped in the patriarchal narrative. We have to find the own voice of women’s personal space. We have tried to understand the feminine mold of school stories from the stories written by Sukhalata Rao and Ashalata Singha. Just as ‘Barnaparichay’ of Ishwar Chandra Vidyasagar not only introduces children to the alphabet, but also makes the duties and non-duties of life clear, similarly, Kamini Sundari Devi’s ‘Bamabodhika’ mainly taught morals along with alphabetical lesson to girls. The timid, fearful, and gawky women shown in ‘Bamabodhika’ became the ideals for the main characters of women writers of later period. Even a review of school stories will show the dichotomous division of boy’s and girls’ food habits, clothing, language, habits, thoughts, and cognitions. The language and behaviour of the female characters created by the two writers are different from the male characters they wrote. For example, the life style of Ranu in Sukhalata Rao’s story ‘Bhalo Pari O Mondo Pari’ is different from the male characters namely ‘Buddhiman’, ‘Bittoban’, and ‘Chittotosh’ in the same writer’s story ‘Tin Bandhu’. Although, in Ashalata Singha’s story ‘Chhera Moja’, Mini is the best student in class, the author has perfected her by transforming into the perfect wife of a man who returned from England. Although, there is a hint of the author’s own voice in the story at some places. In the content of the story ‘Subodhini’, author Ashalata has shown her uniqueness. It is not a school story, but the story of entering into school is important for girls in colonial India, Ashalata has made it understand. The language style and narration of the women authors are also different.  
AGORE AND JAMALZADEH’S SHORT STORIES: SEARCHING FOR THE CONSISTENCY OF THEME AND MEDIUM/ রবীন্দ্রনাথ ঠাকুর ও জামালযাদেহ’র ছোটগল্প : ভাবনা ও প্রকাশের সাযুজ্য সন্ধান
No full textThe short stories of Tagore and Jamalzadeh are the best sources of short stories in Bengali and Persian languages. It is from their hands that this element has got its start and stability. They have made various experiments in the texture of the story and made its acceptance sky high among the readers. Short stories are called fiction because they are written on the words of ordinary people. Here the characters are speaking. The issues of the parliament and from the society are also discussed in the story. Tagore in his stories wrote about childishness, history, horror, love, memory, position of women, nature, science etc. Similarly, Jamalzadeh, the son of Persian civilization, brought out politics, language, society, religion and culture in his story. Their storytelling and artistry are almost close. However, Jamalzadeh has shown a lot of skill in writing political issues as stories. Both the stories are superior in terms of story language, composition, plotting, narrative construction etc. The well accepted aspects are presented in this article. 
The social reality of Ansaruddin\u27s novel \u27Jana Munish\u27/ আনসারউদ্দিনের ‘জন-মুনিষ’ উপন্যাসের সমাজ-বাস্তবতা
No full textIn his novel ‘Jan-Munish’, Ansaruddin has presented a complete picture of the daily life of Jan-Munish, the lowest level of the rural agrarian society of pre-Green revolutionary period. The novel was published in 2018 in paperback by Abhiyan Publishers. This Ninety five page novel is divided into ten chapters. The background of the novel is Manjilpur village. Manjilpur village is located in the lowlands beyond Gadakhali Dam on the bank of Jalangi. A long embankment runs along Manjilpur to Adamponta. This dam protects Manjilpur village from flash floods.
But like Ansaruddin\u27s other novels, the teenage love does not have happy conclusion. On the last day of Aminuddin\u27s jute harvest, the Gadakhali dam suddenly broke. The team leader of Jan-Munish Gajudafather along with Bahar and his entire team disappeared in the dammed water stream and were never found. This immortality is the destiny of Migrant Agricultural lebour of that era people. Just as disability, disease and old age block people\u27s way of earning, those who are able-bodied also have to face various calamities and die prematurely. The hunger and death of marginalized people in the society in the era of globalization of the 21st century is the same in the village life which is potrait in this novel of Ansaruddin. As a result, the novel Jan Munish is valuable as a unique expression of the social- reality and life reality of marginal peasant society
Psychiatry in Humayun Ahmed\u27s ‘Misir Ali’ Series Novels: A Psychoanalytical Study/ হুমায়ূন আহমেদের ‘মিসির আলি’ সিরিজের উপন্যাসে মনোচিকিৎসা : একটি মণঃসমীক্ষণাত্মক অধ্যয়ন
No full textPsychoanalysis and psychology have significantly influenced the world of thought and medical science. In 1896, Austrian neurologist Sigmund Freud first introduced the concept of ‘Psychoanalysis’. This therapeutic method of Sigmund Freud has become one of the most important treatment methods in the modern world. Humayun Ahmed, one of the most popular fiction writers in Bangladesh and Bengali literature, has consciously highlighted the aspect of psychoanalysis in his various novels. Humayun Ahmed\u27s best novel series is ‘Misir Ali’. The protagonist of this novel series, Misir Ali, is a psychology professor and psychoanalyst. Although he does not practice psychotherapy as a profession, he does it out of his own liking. And so, people come to Misir Ali with various problems. The first novel in the ‘Misir Ali’ series is ‘Devi’. In this novel, Humayun Ahmed has very consciously shaped the subject of psychoanalysis. The method of psychoanalysis of psychologist Sigmund Freud was primarily conversational. He would talk to the patient and point out the cause of the disease. He observed that in many cases, the disease was cured by bringing the cause to the forefront. Again, in many cases, he would hypnotize the patient and remove the symptoms of the disease from the patient\u27s mind. In the novel ‘Devi’, Misir Ali seems to have followed the path indicated by Sigmund Freud in Ranu\u27s treatment method. Humayun Ahmed\u27s second novel in the ‘Misir Ali’ series is ‘Nishithini’. The subject of psychoanalysis has also come up in this novel. The subject of psychoanalysis has also come up in Humayun Ahmed\u27s novel ‘Misir Ali. Kothay?’ In the novel, it is seen that when Tariqul Islam suddenly becomes overwhelmed by a fear of dogs, Misir Ali treats him using the hypnotic method. Humayun Ahmed has presented Misir Ali as an experienced psychoanalyst. However, the steps of treatment that the novelist has described here are completely fictional and dramatic