Chakravarthi Ram-Prasad offers illuminating new perspectives on contemporary phenomenological theories of body and subjectivity, based on studies of diverse classical Indian texts. He argues for a 'phenomenological ecology' of bodily subjectivity in health, gender, contemplation, and lovemaking.

The COVID-19 vaccine has been a miraculous, life-saving advance, offering staggering efficacy in adults, and was developed with astonishing speed. The time from sequencing the virus to authorizing the first COVID-19 vaccine was so brisk even the optimists appear close-minded. Yet, simultaneously, United States’ COVID-19 vaccination roll-out and related policies have contained missed opportunities, errors, run counter to evidence-based medicine, and revealed limitations in the judgment of public policymakers. Misplaced utilization, contradictory messaging, and poor deployment in those who would benefit (...) most—the elderly and high-risk—alongside unrealistic messaging, exaggeration, and coercion in those who benefit least—young, healthy Americans—is at the heart. It is important to consider the history of COVID-19 vaccines to identify where we succeeded and where we failed, and the effects that these errors may have more broadly on vaccination hesitancy and routine childhood immunization programs in the decades to come. (shrink)

How is social inequality reproduced through day-to-day practices? In this commentary, we use the geographical context of Mexico City to argue that social inequality is maintained by “class work” of elites. Specifically, we discuss how (1) urban planning crystallizes class boundaries, (2) private school education reproduces them, and (3) tipping prevents their disruption.

Commentary on the philosophical poems by Narayana Guru, 1856-1928, philosopher-saint; includes text.

The great eleventh-century figure, Rāmānuja, belonged to the Śrīvaiṣṇava community that worshiped the divine as Viṣṇu-with-Śrī, the Lord-and-Consort. But he also embarked on a project to develop an interpretation of the first-century Vedāntasūtra, which presented the supposedly core teachings of the major Upaniṣads, traditionally the last segment of the sacred corpus of the Vedas. Rāmānuja sought to reconcile the devotional commitments of Śrīvaiṣṇavism—which was built on the human yearning for the divine that was incomprehensibly Other while graciously accessible—with the conceptual (...) demands of the Vedānta in which a profound identity between the individual self (ātman) and the impersonal, ultimate explanatory principle (brahman) was taught. This reconciliation of difference and identity came to be called “Qualified Nondualism.” In his earliest work, the Vedārthasaṃgraha, one of the ways Rāmānuja points to reconciliation is through identifying a single state of consciousness as both cognition of nonduality (the Vedāntic project) and the emotionally valent experience of happiness (the supreme expression of the human encounter with the divine). It does not seem that he systematically pursues this conception of how a state can be both cognitive and affective, and such an analysis will require independent philosophical analysis. Thus, this article argues that if a state of consciousness were indeed both cognitive and affective in this way, we would have a full explanation for how the devotional approach of a human being to Viṣṇu-with-Śrī can also be the self’s realization of identity with brahman. (shrink)

In the search for the ontic existence of man and curiosity about his ultimate destiny, the supreme wisdom(Prajñā) has been the origin and surge of the philosophical analysis of Vedāntic perspective. That is why Vedānta has been established as a spiritual religion in the cultural life and philosophical mind of India. Vedānta is the most dynamic philosophy of the Indian tradition and a philosophy of life with corresponding cultural scope. If India's spiritual-philosophical pride in world history and the possibility of (...) world-wide cultural emergence lies in any philosophy, then it could be visualised only in the monistic worldview of Vedānta. Vedāntic philosophy, which provides the supreme basis for religious tolerance, has always rescued this country from cultural crises and in every moment of crisis, it has accepted new forms by becoming the "Philosophy of India's Swaraj". In this book, Vedāntic philosophy was presented in an encyclopedic format by integrating dimensions like philosophical analysis of Nature of Consciousness, Vedāntic investigation regarding the ontological status of Absolute, God and world comes to the forefront, different shades of Advaitic philosophical tradition, different facets of religion, culture and values theme is brought under discussion. The book is published in the national language Hindi, is useful in many ways for philosophy students, researchers and teachers and is definitely a 'must collect' for the libraries of higher education institutions. (shrink)

There is a fine line in business negotiations between being perceived as corrupt and having proper engagement with the natural tension and excitement of the business bargaining process. Combining literature review and experiential observation we provide a framework that will assist global business managers to more successfully negotiate cross-cultural business transactions. We identify some archetypal underpinnings of bargaining in a business context and question the established perceptions of corruption in intercultural business dealings. We conclude that different cultural systems produce variations (...) of negotiating behaviour that need to be judged with a deeper local knowledge to avoid simply transferring inappropriate labels.
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Based on original translations of passages from the works of three major thinkers of the classical Indian school of Advaita (Sankara, Vacaspati and Sri Harsa), but addressing issues found in Descartes, Berkeley, Hume, Kant, Wittgenstein and contemporary analytic philosophers, this book argues for a philosophical position it calls 'non-realism'. This is the view that an independent, external world must be assumed if the features of cognition are to be explained, but that it cannot be proved that there is such a (...) world, independently of an appeal to cognition itself. This position is constructed against idealist denials of externality, realist arguments for an independent world and the sceptical denial of the coherence of cognition. (shrink)

Recent success of Indian engineers, businessmen, as well as other technically qualified professionals has created an obsession with knowledge and creativity. Documents like India as a Knowledge Superpower have proliferated and we continually hear the mantra of investing in and harnessing of human capital. There are, however, several strands of human capital in India and not all of them harness knowledge and creativity. People on whom drugs are being tested represent one such human capital, which, even though it is being (...) energetically mobilized to provide India with a strategic advantage in the world market, also highlights the contradictions within India’s shifting imaginary, economy and politics. Drug trials in India, in the context of neoliberal globalization, not only challenge and complicate, but also operate within a constellation of divisions — labor/capital, west/non-west, colonial/sovereign, national/global and so on. In this article I analyze how the people on whom drug testing is being done in India are being ‘harnessed’ as human capital, which leads to politicization of ‘bare life’ through ‘inclusive-exclusion’. (shrink)

Reviewed by F. PATRAS, Laboratoire J.-A. Dieudonné, Université Côte d'Azur and CNRS, Nice, France. [email protected] those who are interested in Husserl’s philosophy of mathematics and its links w...

In this paper, perhaps the first of its kind, an attempt is made to elucidate and examine the Vedantic theory of soul constructed on the basis of the experience of dreamless sleep which, being radically and qualitatively different from waking and dreaming states, is considered by the Vedantins as a state of temporarily purified individual soul (atman), a state of pure substantial consciousness. They take the experience of dreamless sleep as a model experience of the soul's final liberation from the (...) body and its internal as well as external faculties. The ultimate liberation, according to the Vedantins, is a state of total identification of the individual soul with the Universal Soul (Brahman), the summum bonum of every Vedantin. The paper also includes a critique of the Vedantic soul theory by the Buddhists who vehemently deny any autonomous and substantial soul whose essence is unchangingly permanent, pure consciousness and self-illuminating knowledge. The soul is instead interpreted by the Buddhists as a product of the functioning of a person's psycho-physical organism and a mere subject of knowing, thinking, desiring, etc. The analysis further shows that the Vedanta, especially the Advaita Vedanta, metaphysics of soul is inadequate in many respects and mainly based on a priori and scriptural arguments and emotive appeals, whereas the Buddhists deny any kind of autonomous and permanent agent of knowing, thinking and desiring by successfully reducing substantial consciousness to mere acts of knowing. (shrink)

Vedānta endeavours to base itself essentially on the facts of experience—in the fullest sense of the term. It recognizes the occurrence of everyday experience and the so-called fact of evil, but it refuses to view them as real. The real, it says, like Hegel, does not exist, and that which exists is not real. Evil is only an “existent"—as all this Samsara is—but not the ultimate Real. But it will be at once objected that if evil is an appearance, a (...) Maya, why should this appearance appear at all? If it has no foundation in reality, how and why does it occur at all? Further, how can anything be known as real unless it should appear ? Reality must appear. (shrink)

This article aims to correlate Vaastu Shastra, an ancient Indian theory of architecture, with Heidegger's 'Building, Dwelling and Thinking' as they explain architecture in relation to the world where we live and build. Design as an evolutionary learning process is fundamentally a hermeneutic. Interestingly, some of the basic principles of Vaastu Shastra are coincidently similar to the points made by later Heidegger. As such, the main concern is to explain how man is related to the building and the universe, i.e. (...) it establishes a relationship between man and nature. In this context, a dwelling place should be a place where environment is always suitable for human beings to live comfortably. In this article, first Vaastu Shastra is discussed, and then attention is drawn to the prominent parallels between Vaastu and Heidegger. (shrink)

Fruit de la science du XIXème siècle, canon des savoirs ou idéologie sujette à caution, le structuralisme mathématique, après avoir longtemps imposé ses vues jusque dans les sciences humaines, doit aujourd'hui céder la place. La succession est difficile, mais c'est dans ce renouveau nécessaire de la pensée mathématique que se joue sa légitimité intellectuelle et sociale. Pour comprendre le cheminement de la mathématique contemporaine, son affranchissement progressif des mots d'ordre des " maths modernes ", et les voies qui lui sont (...) aujourd'hui ouvertes, il faut d'abord déconstruire une histoire officielle par trop réductrice. Au XIXème siècle, et jusqu'au milieu du XXème, dans les travaux de mathématiciens comme Galois, Hilbert ou Weyl, s'est jouée et affirmée une autre conception de la pensée mathématique. C'est cette tradition de pensée et son exigence philosophique, tradition de savants, non de scientifiques, que la modernité nous apprend à faire revivre au travers d'œuvres comme celle d'Alexandre Grothendieck ou dans l'aristotélisme d'un René Thom. (shrink)

Study of philosophy of perception in Nirvikalpakavāda, portion of Tattvacintāmaṇi of Gaṅgeśa, 13th cent.

The present education system is mainly object oriented material in nature but not subjective or spiritual. We study mainly subject viz. physic, chemistry, Biology, Computer, Applications, and Engineering etc.; which are related to the objective world, but we don’t ourselves, or the subjective world. There is story associated with a famous Greek philosopher, Socrates, who ones asked his disciples, what do you want to become in future?” One of them said that he wanted to become a lawyer, another wanted to (...) become a politician, so on and so forth. But one student told that he wanted to become a ‘man’. To become a man is very important, for unless we become a real man first, we will not be able to handle objective knowledge properly. That is why, speaking about education Swami Vivekananda said, “We must have life-building, man making, character-making assimilation of ideas”. So education must be subject-oriented. The subject orientation is an indispensable aspect of personality development. These are self-reliance, self-knowledge, self-control and self-sacrifice. A man of high personality must have the combination of super head, heart and hand. (shrink)

What we understand by nationalism is the idea of supporting one’s country, people, culture and sovereignty of the nation. It believes in self-rule, with an objective to maintain the national unity and solidarity. It also encourages pride in national achievements and is closely linked with patriotism. One who dedicates his life to promoting the above objectives for the glory of his nation is considered as a nationalist. Swami Vivekananda who has dedicated his short, but meaningful life for the upliftment of (...) his fellow country-men and worked hard for the freedom of his motherland from political, religious, economic and cultural bondage, for which he can rightly be called an epitome of nationalism or a true nationalist. In this article, I shall focus on his dedications and contributions for his nation and human race at large and justify him to be called a true nationalist. (shrink)

In this study, 191 subjects, 93 male and 98 female undergraduate business students, were asked to respond to a 51 item questionnaire to examine their perception of what constituted a "just society". The subjects agreed on 16 characteristics which a just society would have. Out of 51 there were only 10 statements whereon average responses showed significant differences based on gender.

ABSTRACTDecisions that influence health and access to health care are necessarily a matter of ethics. This paper attempts to examine current budgetary allocations and policy shifts in India from the perspective of global ethical values. It also describes how global economic processes may increase health inequity nationally and argues that they should, therefore, be subject to global health ethics. Public health in India is in a state of crisis from a disinvestment in public health care services and persistent neglect, simultaneous (...) to the global push to enhance privatization. National health policies have remained oblivious to the unacceptably high inequity in access to health care on the one hand, and the cautionary analysis of the experience with currently chosen solutions through public-private- partnership and insurance models, which further marginalize the poorest. Global institutions such as the World Trade Organisation also influence national policies to benefit global business interests but often with detrimental effect upon equitable access to health and health care. The paper argues that the application of ethics must become more visible in the determination of national policies that are led by the dominant global paradigms of economic development to ensure that equitable access to health is prioritized. (shrink)

While it is known that reward induces attentional prioritization, it is not clear what effect reward-learning has when associated with stimuli that are not fully perceived. The masked priming paradigm has been extensively used to investigate the indirect impact of brief stimuli on response behavior. Interestingly, the effect of masked primes is observed even when participants choose their responses freely. While classical theories assume this process to be automatic, recent studies have provided evidence for attentional modulations of masked priming effects. (...) Most such studies have manipulated bottom-up or top-down modes of attentional selection, but the role of “newer” forms of attentional control such as reward-learning and selection history remains unclear. In two experiments, with number and arrow primes, we examined whether reward-mediated attentional selection modulates masked priming when responses are chosen freely. In both experiments, we observed that primes associated with high-reward lead to enhanced free-choice priming compared to primes associated with no-reward. The effect was seen on both proportion of choices and response times, and was more evident in the faster responses. In the slower responses, the effect was diminished. Our study adds to the growing literature showing the susceptibility of masked priming to factors related to attention and executive control. (shrink)

The present paper explores diffident and dissident practices reflected by the political talk at the end of the 19th-century in Romania. Relying on Jacques Rancière’s theories on the ‘aesthetic regime of politics,’ the introduction sketches a historical frame and proposes a focus change: the relation between ‘politics’ and ‘aesthetics’ does not stand on a set of literary cases, but on political scripts as such. Thus, the hypotheses investigated by the next three parts can be formulated as follows: 1. though determined (...) by an ideological direction (Conservative or Liberal), the political speech still preserves his tendency towards aesthetic autonomy. 2. oratorical merits (hinting at aesthetic autonomy) can turn into practices of political autonomy, diffidence and, then, dissidence. Methodologically, two types of aesthetic practices organize the chosen materials; both the diffident script and the theatre of dissidence help us to perceive how the philosophical and moral meaning of these practices could change into an ideology of dissidence. The formalization of diffident practices, their conversion to outspoken dissidence, also corresponds to the symmetrical symptom of unlimited authority; when old-time politicians warned on ‘Caesarism,’ ‘Vizierate,’ ‘Despotism,’ ‘Omnipotence’ or ‘Tyranny,’ the Romanian society had already been training for a long experience of ‘dictatorship.’. (shrink)

Fruit de la science du XIXème siècle, canon des savoirs ou idéologie sujette à caution, le structuralisme mathématique, après avoir longtemps imposé ses vues jusque dans les sciences humaines, doit aujourd'hui céder la place. La succession est difficile, mais c'est dans ce renouveau nécessaire de la pensée mathématique que se joue sa légitimité intellectuelle et sociale. Pour comprendre le cheminement de la mathématique contemporaine, son affranchissement progressif des mots d'ordre des " maths modernes ", et les voies qui lui sont (...) aujourd'hui ouvertes, il faut d'abord déconstruire une histoire officielle par trop réductrice. Au XIXème siècle, et jusqu'au milieu du XXème, dans les travaux de mathématiciens comme Galois, Hilbert ou Weyl, s'est jouée et affirmée une autre conception de la pensée mathématique. C'est cette tradition de pensée et son exigence philosophique, tradition de savants, non de scientifiques, que la modernité nous apprend à faire revivre au travers d'œuvres comme celle d'Alexandre Grothendieck ou dans l'aristotélisme d'un René Thom. (shrink)

Classical Indian debates about ātman—self—concern a minimal or core entity rather than richer notions of personal identity. These debates recognise that there is phenomenal unity across time; but is a core self required to explain it? Contemporary phenomenologists foreground the importance of a phenomenally unitary self, and Udayana's position is interpreted in this context as a classical Indian approach to this issue. Udayana seems to dismiss the body as the candidate for phenomenal identity in a way similar to some Western (...) philosophers. He also provides some inkling of how alternative ways of defending phenomenal unity without self fail. A criticism of some Western phenomenological theories of self is that they do not explain how unity is provided by the ‘mineness’ of cognition. Udayana's suggestion that a sort of agency provides such an explanation can be developed as an original argument for a phenomenally unitary self. (shrink)

Since contemporary societies are deeply multicultural and plural, the partisan ideological politics obviously animate conflict of opinions and hard bargains that brings coercion into play. Thus political power is exercised to establish legitimacy and stability in the polity. The use of public reason as a tool of public inquiry is considered as most effective in deciding upon the outcomes of laws and policies. The idea of public reason is one of the contemporary innovations of liberal thinking in democracy and has (...) gained a wider currency among the political theorists after John Rawls adoption of it into his political thinking. On this background, my concern is to see the feasibility of public reason alone into democratic outcomes through coercive use of power provided that this is widely accepted among the epistemic peers in a democracy. I propose that the exclusiveness of public reason is inadequate to arbitrate on fundamental questions of politics in situations where disagreement becomes acute because of the adversary positions held by citizens. And hence love and truth add to the rigorousness of reason as strong ideals to combat an insurgency of deadly disagreements. It is an attempt to engage love and truth to public reason to make public deliberations more productive in the arena of law making and policy outputs. The strengthening of this democratic process is pioneering effort of M. K. Gandhi. (shrink)

This book is a socio-historical analysis of rationalism as a worldview - that guides many of our actions in concrete everyday life - and as a philosophy - that guides our epistemological understanding of the reality around us. It explores the multifaceted manifestations of the idea in the Enlightenment philosophy, modern sociological theorising and in post-structural standpoints. The volume also critiques rationality from feminist, subaltern and post-colonial perspectives. Finally, it delves into the multilayered sociological significances of rationalisation of different domains (...) of life. Transdisciplinary in scope and with essays by foremost scholars in the field, this volume will be a major intervention across the humanities and the social sciences. It will be of interest to students and researchers in sociology, anthropology, history, philosophy, gender studies, political science, cultural anthropology, education, and religious studies. (shrink)