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The Maha Jana Handa at Nugegoda, cyclone destruction, and  contenders positioning for power in post-NPP Sri Lanka – II

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Continued from December 9, 2025

During his rousing speech, Harin Fernando anticipated SLPP national organiser Namal Rajapaksa’s straightforward declaration of his resolve to end the JVP/NPP regime as soon as possible. The latter’s battle cry might have sounded premature even to some of his less attentive fellow members of the SLPP who failed to catch his meaning. It is possible that Harin delivered a preemptive strike at what he felt was Namal’s overweening presidential ambition (by making a facial gesture, before leaving the speaker stand, that suggested contempt at the latter’s goal). What Namal expressed was his desire and determination to bring down a poor-performing government that, he believed, was causing great harm to the country through ignorance, inexperience, and arrogance of the men and women who were running it.

Harin was criticised in Parliament by Wimal Weerawansa MP, in February 2024 during Ranil Wickremesinghe’s presidency, for having casually stated during an interview with an Indian TV channel, as newly appointed Tourism minister then, that Sri Lanka was a part of India! Indian High Commissioner Santosh Jha’s recent remark at the Colombo YMBA’s ‘Light of Asia’ Centenary Celebrations (December 6, 2025)  that “… India and Sri Lanka are connected not only by geography but by deeper bonds of culture ….” could be read as a matter of fact allusion to a sinister assumption that Harin’s ‘casual’ statement probably purposefully expressed. It is also significant that Harin was appointed by the UNP as its Deputy Secretary General of Political Mobilisation with immediate effect on October 21, 2025. His new responsibilities include uniting all political parties in the country and engaging them in a common programme, in addition to which he will be coordinating the many meetings that are to be organised by the UNP. Harin’s new post seems to match Namal’s position as the national organiser of the SLPP.

Actually, the very idea of holding a series of such massive protest rallies across the country is Wickremesinghe’s brainchild. If he and Mahinda Rajapaksa have masterminded the Maha Jana Handa protest rally campaign initiated on November 21, 2025, they have all the reason and the moral  right as well as the inherent obligation to do so. They ought to get involved in actively mentoring the next generation of rulers at this crucial moment of unprecedented national emergency caused by the recent cyclonic disaster of apocalyptic proportions. They both share between them a significant amount of responsibility for the current situation due to their own past strengths and weaknesses of leadership as senior politicians, in their characteristic egoistic ways, though.

Mahinda Rajapaksa, a follower of the watersheds of 1956 and 1972 in the political history of post-Independence Sri Lanka, inadvertently turned the 2009 victory over terrorism, which he was largely instrumental in creating through his own brave political leadership, into a sort of pyrrhic victory. That is, he let his success become the cause of his own downfall and the country’s regress; this was basically as a consequence of his shameless indulgence in ‘family bandyism’  or nepotism. As for Wickremasinghe, an admirer of the 1978 introduction of the open market economic system and the institution of the executive presidency (by his uncle, UNP leader J.R. Jayewardene), acts as if he wants to erase from national memory the two previous epochal events (of 1956 and 1972) that his rival is guided by; this makes him look least sensitive towards Sinhalese Buddhist majority’s legitimate aspirations.

Wickremesinghe and Mahinda Rajapaksa, each tried and tested in the rough and tumble of parliamentary politics for over half a century, have always been political rivals, but both have also been robust defenders of parliamentary democracy. Those who are old enough or adult enough may remember how, not long ago, the Parliament chamber reverberated with their raised voices denouncing each other with shouts of “kauda hora? Mahinda hora …. Ranil hora benku hora”, etc. Despite this mutual hostility in politics, they have together profoundly influenced the most tumultuous course of the island’s political history of the last two decades (2005-25). At the Maha Jana Handa, Harin expressed his views on the complementary roles the two senior leaders played during that period in the service of the Sri Lankan people. While praising Wickremesinghe for  saving Sri Lanka from total economic collapse in 2022, and for having made similar  contributions in the past for the uplift of the country and its people. Harin paid unqualified encomiums to Mahinda Rajapaksa for having eliminated the scourge of separatist terrorism through his unique abilities of political direction and diplomacy.

Harin’s explicit acknowledgement of the  historic achievement of the leader (Mahinda Rajapaksa) of the SLFP (the major partner of the UPFA, now the SLPP) signifies a sea change in the UNP’s traditional attitude towards that victorious nationalist  triumph over the LTTE.

So, Wickremesinghe and Rajapaksa represent respectively the UNP and the SLFP, which, though now almost defunct, are still alive and well in their new manifestations. The UNP is probably on the verge of being made whole with the return of its breakaway group the Samagi Jana Balavegaya (SJB) led by Sajith Premadasa, with or without his consent; it should not be forgotten that the SJB, with its 40 MPs, forms the main Opposition. There will most likely be a similar reunion between the SLFP and the SLPP. The cooperation between the two oldest  national parties at this crucial juncture is imperative for the survival of the sovereign unitary state of Sri Lanka. If Sri Lanka’s unitary status must be ended for some untoward reason beyond the country’s capacity to deal with such as global or regional geostrategic pressure (which is, of course, unlikely, because the Eastern bloc countries Russia and China, with comparable military and economic power also have stakes in the region), it should be done through Parliament, not otherwise.

The rescue of parliamentary democracy after the ouster  of the 7th Executive President of the Democratic Socialist Republic of Sri Lanka Gotabaya Rajapaksa in 2022 amidst the so-called Aragalaya (Struggle) protest, which was turning violent, was the joint achievement of Wickremesinghe and Mahinda Rajapaksa (though it was cynically bruited about the social media that Wickremasinghe played an opportunistic ‘run with the hares and hunt with the hounds’ strategy exploiting Aragalaya, begun peacefully, but later hijacked by violent extremist elements including members of the JVP/NPP. Representatives of certain regional communal parties, and coercive religious extremists hiding among them, were there too. These elements seem to be lying low now in sinister silence.

On December 5, 2025 President Anura Kumara Dissanayake made a special statement in Parliament  which took almost one hour and forty minutes. He dwelt on the devastation being caused by Cyclone Ditwah that had by then raged for about a week already and what his government was doing and was planning to do in the future to bring relief to the hapless thousands affected. Two things out of the many matters that he touched on, I feel like mentioning here:

1) He made some commendatory remarks about the triforces members and the police, while paying tribute to Wing Commander Nirmal  Siyambalapitiya of the Air Force, who died in a helicopter accident during a rescue operation in the flood-hit Wennappuwa area, and to the five Navy personnel who went missing while being engaged in widening a waterway in the Chundikulam lagoon in Chalai in order to control the flood situation there. This is something that suggests an implicit acknowledgement made (belatedly, though) by the President of the vital importance of the defense forces whose selfless dedication to the service of the nation should never be underestimated. That is a salutary attitudinal change on his part, comparable to the aforementioned volt-face of the UNP regarding Mahinda Rajapaksa-led victory over separatist terrorism.

President Dissanayake had stopped calling the security forces members ‘ranaviruwo’ or ‘war heroes’, perhaps under pressure from the small section of the Tamil diaspora enjoying the patronage of the meddling powers. This year President Dissanayake marked the May 2009 victory over terrorism a day later than the due date, that too grudgingly. The vociferous Archuna Ramanathan, independent MP from Jaffna, who calls the dead Prabhakaran his ‘god’, and claims that he receives funds from the Tamil diaspora (which may be true), taunts the President and his Sinhalese MPs for failing to call the members of the Sri Lanka Army ‘war heroes’! While President Dissanayake denounces ‘Nationalism’ consciously misconceiving (a la Americans) it as ‘jativadaya’ (Racism) or ‘warga vadaya’ (Communalism), he allows the rump of the banned LTTE to commemorate the dead terrorist leader as a national hero. Illegal Mahaveerar Naal celebrations were held in the north in the last week of November. MP Archuna Ramanadan, it was reported, thanked the Sri Lanka Navy personnel for saving him from the flood waters while returning from one of those celebrations!

 2) While paying a passionate tribute to the security forces members  President Dissanayake made a gratingly incongruent gratuitous reference to the submerged Gampola area as ‘a place largely populated by Muslims’: “No room should be left for them to feel isolated or discriminated against”. What an ill-conceived remark! Clearly, he meant to curry favour with the Muslim community of the place. He is probably already trying to promote himself among the Muslim community in preparation for re-election in 2029!

During the “Derana 360” programme hosted by Kalindu Karunaratne about a month ago, Minister of Justice and National Integration Harshana Nanayakkara, NPP MP, probably inadvertently, revealed that they had to give in to certain Tamil demands in the North (which might seem unreasonable and extremist to the majority community) in order not to spoil their chances of winning support at the next election.

SJB leader Sajith Premadasa, in his capacity as the Leader of the Opposition, was on an official visit to New Delhi in early November, 2025, which focused on strengthening India-Sri Lanka bonds. (But his egotistic utterances degraded his Indian visit into a private one.) He had meetings with senior Indian leaders including External Affairs minister Subramanyam Jaishankar and Corporate Affairs minister Nirmala Sitharaman. He was given the honour to address the Indian Council of World Affairs (ICWA). Sajith Premadasa talked about Sri Lanka’s commitment to its special strategic relationship with India, stressing “the need for implementing the 13th Amendment for Sri Lanka’s stability”. It is impossible that he is unaware of the fact that the 13th Amendment was externally imposed on Sri Lanka in 1987 by India and has not been fully implemented by any president to date for good reasons.

The National Joint Committee (NJC), a leading civil society organization committed to the defence of Sri Lanka’s unitary state status and sovereignty, has strongly condemned Sajith Premadasa’s ‘recent declaration in New Delhi that he would fully implement the 13th Amendment to the Constitution’ (The Island/November 14, 2025)

The NJC has issued a statement condemning SJB and Opposition Leader Sajith Premadasa’s recent declaration in New Delhi that he would fully implement the controversial 13th Amendment to the Constitution when elected to power. Co-Presidents of the NJC, Lt. Gen. Jagath Dias (Rtd) and Dr Anula Wijesundara expressed shock, dismay, disappointment and disgust over it. They have described Premadasa’s uncalled-for undertaking given to India as unbecoming of him as the leader of the main opposition; it is a disdainful betrayal of the nation. The NJC views the 13th Amendment, introduced under duress, as obsolete because India did not fulfil its part of the contract to disarm the LTTE, leading to a disastrous three decade military conflict.

What I have delineated above is a hexagonal simulacrum of the chaotic political situation of the country as I perceive it, for what it is worth, with Mahinda Rajapaksa and Wickremesinghe poised at opposite points equidistant from the square formed in the middle by President Dissanayake and Premadasa facing each other and Harin confronting Namal. Concluded

By Rohana R. Wasala ✍️



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Opinion

Buddhist insights into the extended mind thesis – Some observations

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It is both an honour and a pleasure to address you on this occasion as we gather to celebrate International Philosophy Day. Established by UNESCO and supported by the United Nations, this day serves as a global reminder that philosophy is not merely an academic discipline confined to universities or scholarly journals. It is, rather, a critical human practice—one that enables societies to reflect upon themselves, to question inherited assumptions, and to navigate periods of intellectual, technological, and moral transformation.

In moments of rapid change, philosophy performs a particularly vital role. It slows us down. It invites us to ask not only how things work, but what they mean, why they matter, and how we ought to live. I therefore wish to begin by expressing my appreciation to UNESCO, the United Nations, and the organisers of this year’s programme for sustaining this tradition and for selecting a theme that invites sustained reflection on mind, consciousness, and human agency.

We inhabit a world increasingly shaped by artificial intelligence, neuroscience, cognitive science, and digital technologies. These developments are not neutral. They reshape how we think, how we communicate, how we remember, and even how we imagine ourselves. As machines simulate cognitive functions once thought uniquely human, we are compelled to ask foundational philosophical questions anew:

What is the mind? Where does thinking occur? Is cognition something enclosed within the brain, or does it arise through our bodily engagement with the world? And what does it mean to be an ethical and responsible agent in a technologically extended environment?

Sri Lanka’s Philosophical Inheritance

On a day such as this, it is especially appropriate to recall that Sri Lanka possesses a long and distinguished tradition of philosophical reflection. From early Buddhist scholasticism to modern comparative philosophy, Sri Lankan thinkers have consistently engaged questions concerning knowledge, consciousness, suffering, agency, and liberation.

Within this modern intellectual history, the University of Peradeniya occupies a unique place. It has served as a centre where Buddhist philosophy, Western thought, psychology, and logic have met in creative dialogue. Scholars such as T. R. V. Murti, K. N. Jayatilleke, Padmasiri de Silva, R. D. Gunaratne, and Sarathchandra did not merely interpret Buddhist texts; they brought them into conversation with global philosophy, thereby enriching both traditions.

It is within this intellectual lineage—and with deep respect for it—that I offer the reflections that follow.

Setting the Philosophical Problem

My topic today is “Embodied Cognition and Viññāṇasota: Buddhist Insights on the Extended Mind Thesis – Some Observations.” This is not a purely historical inquiry. It is an attempt to bring Buddhist philosophy into dialogue with some of the most pressing debates in contemporary philosophy of mind and cognitive science.

At the centre of these debates lies a deceptively simple question: Where is the mind?

For much of modern philosophy, the dominant answer was clear: the mind resides inside the head. Thinking was understood as an internal process, private and hidden, occurring within the boundaries of the skull. The body was often treated as a mere vessel, and the world as an external stage upon which cognition operated.

However, this picture has increasingly come under pressure.

The Extended Mind Thesis and the 4E Turn

One of the most influential challenges to this internalist model is the Extended Mind Thesis, proposed by Andy Clark and David Chalmers. Their argument is provocative but deceptively simple: if an external tool performs the same functional role as a cognitive process inside the brain, then it should be considered part of the mind itself.

From this insight emerges the now well-known 4E framework, according to which cognition is:

Embodied – shaped by the structure and capacities of the body

Embedded – situated within physical, social, and cultural environments

Enactive – constituted through action and interaction

Extended – distributed across tools, artefacts, and practices

This framework invites us to rethink the mind not as a thing, but as an activity—something we do, rather than something we have.

Earlier Western Challenges to Internalism

It is important to note that this critique of the “mind in the head” model did not begin with cognitive science. It has deep philosophical roots.

Ludwig Wittgenstein

famously warned philosophers against imagining thought as something occurring in a hidden inner space. Such metaphors, he suggested, mystify rather than clarify our understanding of mind.

Similarly, Franz Brentano’s notion of intentionality—his claim that all mental states are about something—shifted attention away from inner substances toward relational processes. This insight shaped Husserl’s phenomenology, where consciousness is always world-directed, and Freud’s psychoanalysis, where mental life is dynamic, conflicted, and socially embedded.

Together, these thinkers prepared the conceptual ground for a more process-oriented, relational understanding of mind.

Varela and the Enactive Turn

A decisive moment in this shift came with Francisco J. Varela, whose work on enactivism challenged computational models of mind. For Varela, cognition is not the passive representation of a pre-given world, but the active bringing forth of meaning through embodied engagement.

Cognition, on this view, arises from the dynamic coupling of organism and environment. Importantly, Varela explicitly acknowledged his intellectual debt to Buddhist philosophy, particularly its insights into impermanence, non-self, and dependent origination.

Buddhist Philosophy and the Minding Process

Buddhist thought offers a remarkably sophisticated account of mind—one that is non-substantialist, relational, and processual. Across its diverse traditions, we find a consistent emphasis on mind as dependently arisen, embodied through the six sense bases, and shaped by intention and contact.

Crucially, Buddhism does not speak of a static “mind-entity”. Instead, it employs metaphors of streams, flows, and continuities, suggesting a dynamic process unfolding in relation to conditions.

Key Buddhist Concepts for Contemporary Dialogue

Let me now highlight several Buddhist concepts that are particularly relevant to contemporary discussions of embodied and extended cognition.

The notion of prapañca, as elaborated by Bhikkhu Ñāṇananda, captures the mind’s tendency toward conceptual proliferation. Through naming, interpretation, and narrative construction, the mind extends itself, creating entire experiential worlds. This is not merely a linguistic process; it is an existential one.

The Abhidhamma concept of viññāṇasota, the stream of consciousness, rejects the idea of an inner mental core. Consciousness arises and ceases moment by moment, dependent on conditions—much like a river that has no fixed identity apart from its flow.

The Yogācāra doctrine of ālayaviññāṇa adds a further dimension, recognising deep-seated dispositions, habits, and affective tendencies accumulated through experience. This anticipates modern discussions of implicit cognition, embodied memory, and learned behaviour.

Finally, the Buddhist distinction between mindful and unmindful cognition reveals a layered model of mental life—one that resonates strongly with contemporary dual-process theories.

A Buddhist Cognitive Ecology

Taken together, these insights point toward a Buddhist cognitive ecology in which mind is not an inner object but a relational activity unfolding across body, world, history, and practice.

As the Buddha famously observed, “In this fathom-long body, with its perceptions and thoughts, I declare there is the world.” This is perhaps one of the earliest and most profound articulations of an embodied, enacted, and extended conception of mind.

Conclusion

The Extended Mind Thesis challenges the idea that the mind is confined within the skull. Buddhist philosophy goes further. It invites us to reconsider whether the mind was ever “inside” to begin with.

In an age shaped by artificial intelligence, cognitive technologies, and digital environments, this question is not merely theoretical. It is ethically urgent. How we understand mind shapes how we design technologies, structure societies, and conceive human responsibility.

Buddhist philosophy offers not only conceptual clarity but also ethical guidance—reminding us that cognition is inseparable from suffering, intention, and liberation.

Dr. Charitha Herath is a former Member of Parliament of Sri Lanka (2020–2024) and an academic philosopher. Prior to entering Parliament, he served as Professor (Chair) of Philosophy at the University of Peradeniya. He was Chairman of the Committee on Public Enterprises (COPE) from 2020 to 2022, playing a key role in parliamentary oversight of public finance and state institutions. Dr. Herath previously served as Secretary to the Ministry of Mass Media and Information (2013–2015) and is the Founder and Chair of Nexus Research Group, a platform for interdisciplinary research, policy dialogue, and public intellectual engagement.

He holds a BA from the University of Peradeniya (Sri Lanka), MA degrees from Sichuan University (China) and Ohio University (USA), and a PhD from the University of Kelaniya (Sri Lanka).

(This article has been adapted from the keynote address delivered
by Dr. Charitha Herath
at the International Philosophy Day Conference at the University of Peradeniya.)

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Opinion

We do not want to be press-ganged 

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Reference ,the Indian High Commissioner’s recent comments ( The Island, 9th Jan. ) on strong India-Sri Lanka relationship and the assistance granted on recovering from the financial collapse of Sri Lanka and yet again for cyclone recovery., Sri Lankans should express their  thanks to India for standing up as a friendly neighbour.

On the Defence Cooperation agreement, the Indian High Commissioner’s assertion was that there was nothing beyond that which had been included in the text. But, dear High Commissioner, we Sri Lankans have burnt our fingers when we signed agreements with the European nations who invaded our country; they took our leaders around the Mulberry bush and made our nation pay a very high price by controlling our destiny for hundreds of years. When the Opposition parties in the Parliament requested the Sri Lankan government to reveal the contents of the Defence agreements signed with India as per the prevalent common practice, the government’s strange response was  that India did not want them disclosed.

Even the terms of the one-sided infamous Indo-Sri Lanka agreement, signed in 1987, were disclosed to the public.

Mr. High Commissioner, we are not satisfied with your reply as we are weak, economically, and unable to clearly understand your “India’s Neighbourhood First and  Mahasagar policies” . We need the details of the defence agreements signed with our government, early.

 

RANJITH SOYSA 

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When will we learn?

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At every election—general or presidential—we do not truly vote, we simply outvote. We push out the incumbent and bring in another, whether recycled from the past or presented as “fresh.” The last time, we chose a newcomer who had spent years criticising others, conveniently ignoring the centuries of damage they inflicted during successive governments. Only now do we realise that governing is far more difficult than criticising.

There is a saying: “Even with elephants, you cannot bring back the wisdom that has passed.” But are we learning? Among our legislators, there have been individuals accused of murder, fraud, and countless illegal acts. True, the courts did not punish them—but are we so blind as to remain naive in the face of such allegations? These fraudsters and criminals, and any sane citizen living in this decade, cannot deny those realities.

Meanwhile, many of our compatriots abroad, living comfortably with their families, ignore these past crimes with blind devotion and campaign for different parties. For most of us, the wish during an election is not the welfare of the country, but simply to send our personal favourite to the council. The clearest example was the election of a teledrama actress—someone who did not even understand the Constitution—over experienced and honest politicians.

It is time to stop this bogus hero worship. Vote not for personalities, but for the country. Vote for integrity, for competence, and for the future we deserve.

 

Deshapriya Rajapaksha

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