"No other work treating Indian philosophy on a comparable scale contains the illuminating comparisons between doctrines of Indian schools and the thought of Western philosophy ranging from Plato to Sartre and Wittgenstein...It will, moreover, contribute to the understanding of Western philosophy by Indian thinkers and vice versa...Raju has an intimate acquaintance with a remarkable range of Western thinkers and this distinguishes his work from most of what has gone before...Raju, moreover, is himself a critical thinker and consequently, although he has (...) written a history, he treats the ideas and doctrines in a philosophical mode and his assessments of positions are often original and illuminating." -- John E. Smith, Clark Professor of Philosophy, Yale University "Purpose: To deal with Indian philosophy in a fashion reflecting the way the best German historians of philosophy deal with Western philosophy...The book is remarkable for its comprehensiveness in combination with extensive critical discussions...Raju's book...is more critical than Radhakrishnan's and more philosophical than Dasgupta's. Radhakrishnan's comments are far less philosophically sophisticated and interesting than Raju's....a monument to a senior Indian philosopher's lifelong study and thoughtful critical consideration of the great classical systems of his tradition." -- Karl H. Potter, Professor of Philosophy, University of Washington "Raju's credentials are impeccable. He is one of the few scholars in the world who could presume to write a major work on Indian thought. Accordingly, his knowledge of the Indian schools is accurate and impressive. To the extent that one of his intentions is to cast those schools in terms which make them more intelligible to western readers, his work measures up very well." -- Harold H. Oliver, Professor of Philosophy, Boston University. (shrink)

Those philosophers who gave a negative answer to all four questions were called "eel-wrigglers" by the Buddhists. It was impossible to fix their position either for approval or for rejection. They would criticize any view, positive or negative, but would not themselves hold any. And it was difficult for a serious person to enter into any controversy with them.

This paper aims to introduce a robust framework for forecasting demand, including data preprocessing, data transformation and standardization, feature selection, cross-validation, and regression ensemble framework. Bagging ), boosting and extreme gradient boosting regression ), and stacking are employed as ensemble models. Different machine learning approaches, including support vector regression, extreme learning machine, and multilayer perceptron neural network, are adopted as reference models. In order to maximize the determination coefficient value and reduce the root mean square error, hyperparameters are set using (...) the grid search method. Using a steel industry dataset, all tests are carried out under identical experimental conditions. In this context, STACK1 and STACK2 models provided better performance than other models. The highest accuracies of R2 of 0.97 and 0.97 are obtained using STACK1 and STACK2, respectively. Moreover, the rank according to performances is STACK1, STACK2, XGBR, GBR, RFR, MLP, ELM, and SVR. As it improves the performance of models and reduces the risk of decision-making, the ensemble method can be used to forecast the demand in a steel industry one month ahead. (shrink)

We numerically solve the functional differential equations (FDEs) of 2-particle electrodynamics, using the full electrodynamic force obtained from the retarded Lienard–Wiechert potentials and the Lorentz force law. In contrast, the usual formulation uses only the Coulomb force (scalar potential), reducing the electrodynamic 2-body problem to a system of ordinary differential equations (ODEs). The ODE formulation is mathematically suspect since FDEs and ODEs are known to be incompatible; however, the Coulomb approximation to the full electrodynamic force has been believed to be (...) adequate for physics. We can now test this long-standing belief by comparing the FDE solution with the ODE solution, in the historically interesting case of the classical hydrogen atom. The solutions differ. A key qualitative difference is that the full force involves a ‘delay’ torque. Our existing code is inadequate to calculate the detailed interaction of the delay torque with radiative damping. However, a symbolic calculation provides conditions under which the delay torque approximately balances (3rd order) radiative damping. Thus, further investigations are required, and it was prematurely concluded that radiative damping makes the classical hydrogen atom unstable. Solutions of FDEs naturally exhibit an infinite spectrum of discrete frequencies. The conclusion is that (a) the Coulomb force is not a valid approximation to the full electrodynamic force, so that (b) the n-body interaction needs to be reformulated in various current contexts such as molecular dynamics. (shrink)

Visit the author's Web site at www.11PicsOfTime.com Time is a mystery that has perplexed humankind since time immemorial. Resolving this mystery is of significance not only to philosophers and physicists but is also a very practical concern. Our perception of time shapes our values and way of life; it also mediates the interaction between science and religion both of which rest fundamentally on assumptions about the nature of time. C K Raju begins with a critical exposition of various time-beliefs, ranging (...) from the earliest times through Augustine, Newton and Einstein to Stephen Hawking and current notions of chaos and time travel. He traces the role of organised religion in subverting time beliefs for its political ends. The book points out how this resulted in a facile dichotomy between 'linear' and 'cyclic' time, thereby inaugurating a confusion which, according to the author, has handicapped Western thought ever since, eventually influencing the content of science itself. Thus, this book daringly asserts that physical theory, traditionally regarded as amoral and objective, has depended on cultural beliefs about time. The author points out that time beliefs are again being manipulated today as the credibility of science is being exploited to promote a picture of time and, hence, a pattern of human behaviour which is convenient to the agenda of globalisation of culture. The linkages between modern theology and this 'brave new physics' are traced against the wider context of the so-called 'clash of civilisations', and the attempts to remake the world order. The conclusions point to the need to de-theologise time. The author challenges Einstein's understanding of relativity theory and suggests that a 'tilt in the arrow of time', or a small tendency towards cyclicity, will help repair the prevalent confusion about time. A 'tilt' also enables a physics that permits both memory and creativity, so that purpose and spontaneous growth of order are returned to human life. The book ends with a vision of Man as Creator, surprising God. Extensive research in physics, the history of science, comparative religions, and sociology lend weight to the important and challenging conclusions reached by the author. Written as a rejoinder to Stephen Hawking's A Brief History of Time, this book goes much further and, unlike any previous book, it gives a critical exposition of various world religions-Buddhism, Christianity, Hinduism, Islam, and Jainism-while exploring their intricate links, through time beliefs, to current physics on the one hand, and to global political and economic trends, on the other. This book will appeal to scholars and laypersons equally. It will fascinate anyone who reads it and will teach its readers to question the unquestionable. (shrink)

Contrary to the informed consensus, time travel implies spontaneity (as distinct from chance) so that time travel can only be of the second kind.

Current formal mathematics, being divorced from the empirical, is entirely a social construct, so that mathematical theorems are no more secure than the cultural belief in two-valued logic, incorrectly regarded as universal. Computer technology, by enhancing the ability to calculate, has put pressure on this social construct, since proof-oriented formal mathematics is awkward for computation, while computational mathematics is regarded as epistemo-logically insecure. Historically, a similar epistemological fissure between computational/practical Indian mathematics and formal/spiritual Western mathematics persisted for centuries, during a (...) dialogue of civilizations, when texts on "algorismus" and "infinitesimal" calculus were imported into Europe, enhancing the ability to calculate. It is argued here that this epistemological tension should be resolved by accepting mathematics as empirically based and fallible, and by revising accordingly the mathematics syllabus outlined by Plato. (shrink)

To eliminate racist prejudices, it is necessary to identify the root cause of racism. American slavery preceded racism, and it was closely associated with genocide. Accordingly, we seek the unique cause of the unique event of genocide + slavery. This was initially justified by religious prejudice, rather than colour prejudice. This religious justification was weakened when many Blacks converted to Christianity, after the trans-Atlantic slave trade. The curse of Kam, using quick visual cues to characterize Blacks as inferior Christians, was (...) inadequate. Hence, the church fell back on an ancient trick of using false history as secular justification for Christian superiority. This trick had resulted in a false history of science during the Crusades when scientific knowledge in translated Arabic texts was indiscriminately attributed to the early Greeks, without evidence. This false history enabled belief in religious superiority to mutate into a secular belief in White superiority. After colonialism, and the Aryan race conjecture, the belief in White superiority further mutated into a belief in Western civilizational superiority, openly propagated today by colonial education. Hence, to eliminate racist prejudice, it is necessary to engage simultaneously with the allied prejudices about Christian/White/Western superiority, based on the same false history of science. (shrink)

The aim of this paper is not to enter into a detailed discussion of the nature of the Absolute and the Individual, but to show that on the Hegelian conception of the Absolute the individual self is not saved. Hegel is fond of reiterating that his Absolute is not a bare one, but a one in many, an organic whole, a perfect and harmonious system of an infinite number of individual selves. The individual, as in Spinoza and Schelling, does not (...) lose itself in the Absolute. The latter is not a lion's den into which all animals enter but from which none returns, not a mere darkness in which all cows are black, but a system of different individuals. (shrink)

Contemporary philosophical activity in India is influenced not only by India's traditional philosophy but also by Western Philosophy. One of the results of the introduction, by Macaulay, of the Western system of education into India is the popularization of the study of Western Philosophy, and Indians took to it quite enthusiastically. Sanscrit philosophical texts were at first regarded as sacred, and Europeans could have no access to them. But in time, the prejudice abated, and Sanscrit texts began to be translated (...) into English. At the beginning, the motives behind Western interest in Indian Philosophy were mainly of two kinds: the rulers wanted to understand the culture and religions of the ruled in order to govern them without hurting their religious sentiments, and thus with the least friction; and secondly. Christian missionaries wanted converts and studied the religions and philosophies of the latter in order to find out defects in them and uphold the superiority of Christianity. But whatever be the motives and however biased the scholarship in the beginning, genuine academical interest in the philosophical literature of India came to be evinced, thanks to the work of men like Max Müller, Deussen, Rhys Davids, etc., and vast stores of Hindu, Buddhist and Jaina philosophical literature were unearthed not only in India but also outside. It should, however, be said that academical philosophers of the West did not take serious interest in Indian Philosophy as such; and not a single Indian philosophical concept has entered till now the discussions of Western technical philosophy, Schopenhauer was an exception: he made serious use of the concept of Maya. (shrink)

A subject such as the present one, covering as it does most of the philosophies of the East and West, is so encompassing that one can mention all the philosophers seriously concerned with it only with difficulty. The issues deriving from our subject are also numerous; and every earnest philosopher who attempts to understand Being and its relations to Becoming and Essence faces one of the most complex of philosophic problems. Unless one is satisfied with dictionary meanings of these terms, (...) one is taken, as it were, beyond thought or at least to the limits of thought. Even if one understands Being, Becoming, and Essence through the familiar formula that x becomes y through the act of Becoming by incorporating some Essence, one finds oneself perplexed in attempting to relate the formula to our common experiences. (shrink)

This volume is an exposition on the particularities of gender in the context of geographical concepts of 'space' and 'time'. It discusses the impact of global processes on the idea of locality and includes case studies from India, Nepal, Bangladesh, Sri Lanka, and Pakistan.