Question: In what century did Indian writers take 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. 
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. 
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. 
 as a psychological capacity.
Sisu is a term which dates back hundreds of years and is described as being integral to understanding Finnish culture.
It is a term for going beyond one´s mental or physical capacity, and is a central part of the country´s culture and collective discourse.
However, hardly any empirical research has been done to explore the meaning of this construct as a possible psychological strength resource, and it has long seemed to have a somewhat elusive nature.
It has been usually studied as a cultural component among Finns and Finnish Americans, but as a psychological construct has remained under-researched and poorly defined.
As early as the 1940´s, attempts were made to grasp the essence of "Sisu".
The Finnish newspaper "Uusi-Suomi" reached out to its audience for their definition of "sisu", and conducted a contest.
Uusi Suomi wrote: "All of us somewhat know what sisu is ... has for long been a topic for discussion here in Finland and abroad.
But how do we describe and define what sisu really is?".
The quest for putting the essence of "Sisu" into a definitive form has evidently been around for almost a century.
More recently, William R. Aho, Professor Emeritus of Sociology at the Rhodes College, raised questions about "Sisu", and stated that “we need a good deal of organized, systematic scientific research to discover the scope and depth of "Sisu", geographically and situationally, and the depth and strength of both the beliefs and behaviors surrounding and emanating from sisu.”A recent study aimed to fill in that gap, and offer a more precise language for discussing the term.
While examining "Sisu" within the psychological framework, it sought to render it less elusive as a construct by giving it an easily citable definition rooted within the field of positive psychology.
"Sisu" as a "psychological power potential" was introduced for the first time in the 3rd World Congress on Positive Psychology in Los Angeles on June 29, 2013.
In the study, "Sisu" is described as a psychological key competence which enables extraordinary action to overcome a mentally or physically challenging situation.
"Sisu" also contributes to what has been named "the action mindset"; a consistent, courageous approach toward challenges which at first seem to exceed our capacities.
A related on-line survey (conducted between March and May 2013) tracked the cultural representations of "Sisu" among contemporary Finns (and Finnish Americans) and revealed that "Sisu" is still deeply valued, and that there is public interest for cultivating this strength capacity as well.
All in all, the study received 1,060 responses.
Among the main findings was the perception of "Sisu" as a reserve of power, which enables extraordinary action to overcome mentally or physically challenging situations (rather than being the ability to pursue long-term goals and be persistent).
To elaborate on the function of "Sisu": it is a powerful psychological potential which enables the individual to tap into mental strength beyond their pre-conceived resources.
Wielding "Sisu" in the face of adversity helps individuals push through what first seemed like the boundaries of their mental or physical capacities.
Furthermore, "Sisu" is an action mindset which equips the individual to choose to take on challenges beyond their observed capacities.
It provides the final empowering push when we would otherwise hesitate to act.
"Sisu" can be conceptualized as taking action against the odds.
Additionally, even though 53% of the respondents believed some people innate have more "Sisu", a majority of 83% of the respondents believed that "Sisu" is a flexible quality which can be cultivated through conscious practice (rather than a being a fixed quality), and the majority of respondents were interested in developing this capacity.
"Sisu" is not always an entirely positive quality.
In Finnish language "pahansisuinen" literally translated means "one possessing bad sisu", a description of a hostile and malignant person.
Furthermore, the answers from the "Sisu" survey indicate that there can be too much "Sisu", and according to the survey answers this leads to bull-headedness, foolhardiness, self-centeredness and inflexible thinking.
The study suggests that "Sisu" should be informed by reason and cultivated (and practiced) with self-compassion.
Like any trait or psychological capacity, "Sisu" is the complex product of genetic, psychological, biological and social factors, and its comprehensive understanding will require studies from multiple scientific perspectives.
Finland may have the initial monopoly on "Sisu" as a cultural construct, but it is a universal capacity and the potential for it exists within all individuals.
The transformative power of narrative is widely acknowledged Through the process of social transfer of narratives, values become embedded within a culture and connected to the thought processes of its individuals.
People, through their choices and actions, bring these narratives to life in a dynamic process which can prime the behavior of an entire nation.
Fostering "Sisu" may very well be embedded in such behavior, rather than being a genetical trait which one is born with.
"Sisu" is a new term in the field of positive psychology, and it may contribute to our understanding of the determinants of resilience, as well as of achievement and the good life.
It is suggested that positive psychology research could benefit from focusing future interest on the unique cultural resource of "Sisu" that individuals across the globe can leverage; as well as actively examining relevant constructs from other cultures.