Question: In what century were Indian writers took a new interest in social questions and psychological descriptions?
About the article "India", section "Literature".

Candidate passages:
The earliest literary writings in India, composed between 1400 BCE and 1200 CE, were in the Sanskrit language.
Prominent works of this Sanskrit literature include epics such as the "Mahābhārata" and the "Ramayana", the dramas of Kālidāsa such as the "Abhijñānaśākuntalam" ("The Recognition of Śakuntalā"), and poetry such as the "Mahākāvya".
Kamasutra, the famous book about sexual intercourse also originated in India.
Developed between 600 BCE and 300 CE in South India, the "Sangam" literature, consisting of 2,381 poems, is regarded as a predecessor of Tamil literature.
From the 14th to the 18th centuries, India's literary traditions went through a period of drastic change because of the emergence of devotional poets such as Kabīr, Tulsīdās, and Guru Nānak.
This period was characterised by a varied and wide spectrum of thought and expression; as a consequence, medieval Indian literary works differed significantly from classical traditions.
In the 19th century, Indian writers took a new interest in social questions and psychological descriptions.
In the 20th century, Indian literature was influenced by the works of Bengali poet and novelist Rabindranath Tagore.
Discursive psychology conducts studies of both naturally occurring and experimentally engineered human interaction that offer new ways of understanding topics in social and cognitive psychology such as memory and attitudes.
Although discursive psychology subscribes to a different view of human mentality than is advanced by mainstream psychology, Edwards and Potter's work was originally motivated by their dissatisfaction with how psychology had treated discourse.
In many psychological studies, the things people (subjects) say are treated as windows (with varying degrees of opacity) into their minds.
Talk is seen as (and in experimental psychology and protocol analysis used as) descriptions of people's mental content.
In contrast, discursive psychology treats talk as social action; that is, we say what we do as a means of, and in the course of, doing things in a socially meaningful world.
Thus, the questions that it makes sense to ask also change. 
Étienne Eugène Azam (1822–1899) was a French surgeon from Bordeaux who is chiefly remembered for his work in psychology, particularly a case involving a female patient he named "Félida X" who seemed to have "alternating personalities", or what Azam referred to as "doublement de la vie".
Over a number of years Azam studied Félida's psychological profile and from his research published three reports.
He described Félida as a hysterical patient who had a serious and sad (normal) state, along with a merry and generous state.
He analyzed these two states as two distinct, separate personalities that seemed to be unaware of the other.
The case of Félida X is one of the earliest documented descriptions of what would later be called a multiple personality disorder.
At the time, this situation garnered interest in the medical community, and created several puzzling questions in regards to the concept of Self, as well as to the definition of personal ego.
Additionally from a quasi-religious context, the concept of multiple personalities was contrary to the paranormal belief system of Spiritualism (religious movement), which had a large following in the 19th century. 
This article is about changing canons of Renaissance English poetry (i.e.
in the 16th and early 17th century).
While the canon has always been in some form of flux, it is only towards the late 20th century that concerted efforts were made to challenge the canon and the very concept of a canon.
Questions that once did not even have to be made, such as where to put the limitations of periods, what geographical areas to include, what genres to include, what writers and what kinds of writers to include, are now central to writers of histories, anthology editors, curriculum designers, and individual teachers and learners.
For example the customary exclusion of women writers has been successfully challenged over the last twenty years. 
What was the author of the text thinking?
What was their background, why were they writing?
What situations drove them to put pen to paper and produce this work?
Although traditional uses of psychological theory in the study of ancient texts have sought to generate a complete psychoanalysis of scriptural writers, there has always been the hindrance of temporal and cultural distance between the analyst and analysand.
Psychological biblical criticism best serves not as a reductionistic tool (reducing the person and spirit of a Scriptural author to mere psychology), but as another heuristic for use alongside traditional methods of historical and cultural criticism, illuminating aspects of purpose and meaning in the language and cognition of texts (Kille, 2001: 22–23; 2004: 23–25).
In essence, a study of the world behind the text involves such questions as "... what makes them write the way they do and what realities, truths, and insights they want to share with us."
(Rollins, 1983: 99).