Connected vehicle fleets have formed significant component of industrial internet of things scenarios as part of Industry 4.0 worldwide. The number of vehicles in these fleets has grown at a steady pace. The vehicles monitoring with machine learning algorithms has significantly improved maintenance activities. Predictive maintenance potential has increased where machines are controlled through networked smart devices. Here, benefits are accrued considering uptimes optimization. This has resulted in reduction of associated time and labor costs. It has also provided significant increase (...) in cost benefit ratios. Considering vehicle fault trends in this research predictive maintenance problem is addressed through hybrid deep learning-based ensemble method (HDLEM). The ensemble framework which acts as predictive analytics engine comprises of three deep learning algorithms viz modified cox proportional hazard deep learning (MCoxPHDL), modified deep learning embedded semi supervised learning (MDLeSSL) and merged LSTM (MLSTM) networks. Both sensor as well as historical maintenance data are collected and prepared using benchmarking methods for HDLEM training and testing. Here, times between failures (TBF) modeling and prediction on multi-source data are successfully achieved. The results obtained are compared with stated deep learning models. This ensemble framework offers great potential towards achieving more profitable, efficient and sustainable vehicle fleet management solutions. This helps better telematics data implementation which ensures preventative management towards desired solution. The ensemble method's superiority is highlighted through several experimental results. (shrink)

“What is it that agitates you, my dear Victor? What is it you fear?” -/- “The monster now becomes more vengeful. He murders Victor’s friend Henry Clerval and his wife Elizabeth on the night of her wedding to Victor, and Victor sets out in pursuit of the friend across the icy Artic regions. The monster is always ahead of him, leaving tell tale marks behind and tantalizing his creator. Victor meets with his death in the pursuit of the monster he (...) had created with a noble objective.” [ http://philpapers.org/profile/112741] . (shrink)

"Then to this earthen Bowl did I adjourn My Lip the secret Well of Life to learn: And Lip to Lip it murmur'd-"While you live Drink!-for once dead you never shall return." " [http://philpapers.org/profile/112741] .

Leading figures in comparative philosophy and cultural studies demonstrate what the future of comparative philosophy might look like in practice.

This book brings together over 25 years of Arindam Chakrabarti's original research in East-West 'fusion' philosophy on issues of epistemology, metaphysics, and philosophy of mind. Organized under the three basic concepts of a thing out there in the world, the self who perceives it, and other subjects or selves, his work revolves around a set of realism links. Examining connections between metaphysical stances toward the world, selves, and universals, Chakrabarti engages with classical Indian and modern Western philosophical approaches to (...) a number of live topics including the refutation of idealism; the question of the definability of truth, and the possibility of truths existing unknown to anyone; the existence of non-conceptual perception; and our knowledge of other minds. He additionally makes forays into fundamental questions regarding death, darkness, absence, and nothingness. Together with conceptual clarification and progress towards alternative solutions to these substantial philosophical problems, Chakrabarti demonstrates the advantage of doing philosophy in a cosmopolitan fashion. Beginning with an analysis of the concept of a thing, and ending with an analysis of the concept of nothing, Realisms Interlinked offers a preview of a future metaphysics, epistemology, and philosophy of mind without borders. (shrink)

( http://philpapers.org/profile/112741 )"Let generation know to procure the love, the concept, knowledge and ideas with thoughts they are acquiring on versatile English Language, instead of making themselves to be felt dealing with only burden." -/- I too realize, -/- "Literature is not merely going through a book, It is the moment of definition of per feeling that : I am acquiring through an imagery.".

Besides seeing a rabbit or seeing that the rabbit is grayish, do we also sometimes see barely just the particular animal (not as an animal or as anything) or the feature rabbitness or grayness? Such bare, nonverbalizable perception is called "indeterminate perception" (nirvikalpaka pratyakṣa) in Nyāya. Standard Nyāya postulates such pre-predicative bare perception in order to honor the rule that awareness of a qualified entity must be caused by awareness of the qualifier. After connecting this issue with the Western debate (...) concerning the "myth of the given," seven distinct arguments are presented showing that the very notion of such indeterminate perception is epistemically otiose and that the Nyāya theory of perception is better off without it. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Remembering Jitendra Nath MohantyArindam Chakrabarti (bio)The only philosopher in the global history of philosophy who read and taught (in the original Sanskrit, German, and English) Patañjali, Vyāsa, Śaṅkara, Gangeśa, Kant, Hegel, Husserl, Heidegger, Frege, Wittgenstein, Hume, McTaggart, Russell, Davidson, and Dummett with equal expertise, depth, and hermeneutic originality is no more. Jitendra Nath Mohanty, who passed away on the 7th of March 2023, was emeritus professor of philosophy at (...) Temple University, Philadelphia. In the last decade of his life, he used to spend long periods in his home in Kolkata, the city where he studied as an undergraduate. Born in in 1928 in Cuttack, Orissa, India, Mohanty ranked first in all public examinations and in his B.A. at Presidency College, Kolkata and his M.A. examination at the University of Calcutta. After receiving a Ph.D. from the University of Göttingen in 1954, he came back to India and continued his traditional-style tutelage under two great Sanskrit Pandits: Ananta Tarkatirtha (for Navya Nyāya) and Mahamahopadhyaya Yogendranath Bagchi (for Advaita Vedānta). In his long academic career, he taught at the University of Burdwan, the University of Calcutta, the New School for Social Research, the University of Oklahoma, Emory University, and Temple University and held visiting professorships at All Souls College Oxford and Jadavpur University, Kolkata.JNM was trained equally thoroughly in three distinct traditions and styles of philosophy. Even great modern Indian philosophers of the twentieth century, such as K. C. Bhattacharya, B. N. Seal, R. D. Ranade, Radhakrishnan, B. K. Matilal, Daya Krishna, and R. C. Gandhi, could claim scholarly fluency in at most two traditions (of course the "Indian tradition" itself is a maddeningly complex plurality of traditions often sharing very little in common—e.g., Abhidharma Buddhism and Mādhva Dualist Vedānta). But Mohanty was well-versed in and collected insights and inspiration from European (Continental) Phenomenology, and Analytic Anglo-American Philosophy and several of the diverse Sanskrit Indian Philosophical schools of thought. More importantly, as can be demonstrated in detail, it is his expertise in the pluralistic yet both logically and phenomenologically rigorous styles of classical Indian philosophies that made him uniquely capable of doing the bridgework between continental and analytic philosophies of the West—between Husserl and Frege, for example. [End Page 1]Within philosophy in general his interests ranged from metaphysics to epistemology, ethics, social philosophy, philosophy of physics (especially Time), Logic, philosophy of mathematics, and philosophy of language and mind. Among his numerous publications, the following books achieved bench-mark status in their respective fields: Gaṅgeśa's Theory of Truth: Containing the Text of Gaṅgeśa's Prāmāṇya (jñapti) vāda (Santiniketan: Visva-Bharati, India, 1966); Reason and Tradition in Indian Thought: An Essay on the Nature of Indian Philosophical Thinking (Oxford: Clarendon Press, 1992); Classical Indian Philosophy (Oxford University Press, 2002); The Self and its Other (Oxford University Press, 2000); Logic, Truth, and the Modalities (Kluwer Academic Publishers, 1999; Jadavpur University, Kolkata, 1999); The Concept of Intentionality (St. Louis: Warren H. Green, 1972); Phenomenology: Between Essentialism and Transcendental Philosophy (Northwestern University Press, 1997); Husserl and Frege (Indiana University Press, 1982); Edmund Husserl's Theory of Meaning (Springer, 1976); and The Philosophy of Edmund Husserl: A Historical Development (Yale University Press, 2008). His charming and inspiring intellectual autobiography was published in 2012 by Oxford University press with the title Between Two Worlds: East and West, an Autobiography. Some of his classic papers are collected in the volume edited with an introduction by Purushottama Billimoria: J. N. Mohanty: Essays on Indian Philosophy Traditional and Modern (New York and New Delhi: Oxford University Press, 2002). Philosophy East and West is going to publish a special issue devoted to JNM's life-time achievements in different branches and traditions of philosophy. [End Page 2]Arindam Chakrabarti Philosophy Department, University of Hawai'[email protected] © 2024 University of Hawai'i Press... (shrink)

THE IMMORTAL FLY: ETERNAL WHISPERS. WHO IS SHE? Author: Rituparna Ray Chaudhuri. Hello, Recently my book named, ‘The Immortal Fly: Eternal Whispers : Based On True Events of a Family' been published from Partridge (USA) In Association with Penguin Random House (UK) and achieved a separate Google identity. -/- As being # the author of the book, I thought to define self in the book what is definition of 'Depression'. I wanted to explain self in many ways, but the (...) best quotation appeared to me : “My life will end someday, but it will end at my convenience.’’ -/- ***** I am missing "her". By now, years passed without 'her' . Even though, unlike before, everything is becoming to be more scattered, gloomy and desolate. She is no-where whom I share my feelings. Even now, when I do close my eyes, I can visualize the same that I had left years since on 7th February, 2019 at 8.20 A.M. in the hospital struggling a continuous period of fifty days : on the fifty one day, my father said, ”The End of our Fifty Years relationship has been completed with the Fifty Days”….’Whoever’ she was to others , but she is our legend…To me, she is ‘My Ma’. -/- The story could begin, 'I failed preciously on success of my life.' Simplicity, Innocence, Belief, Faith and Personality met unknowingly with filthy waves skillfully immersed in Betray, Sorcery, Jealousy, Greediness, Revenge, Lie... ‘’ ******* The Daughter writes, “I had asked Ma many times, but her ‘impenetrable personality’ and dynamic words to everyone with a tinge of smile as reflected on her face, she was reluctant to continue her conversation with me. I had thought, hence, I must not be indefinite on my spoken words. Who shall I blame!” Based on true story of a family came from South Calcutta (India) to a suburb, on staying at home of the Daughter’s maternal grandmother’s house, this book reveals in facts and true events how Destiny had unknowingly ‘further’ played an abominable role to Fate of The Daughter, when eventually one day on 7th February, 2019 everything was finished within 8.20A.M. The Daughter is, therefore, left alone on terrestrial with immortal words as written in her Diary, ‘Eternal Whispers’: “My words to self that I am to fulfill my Ma’s - wish. ’’ ‘’ -/- • Keywords: 1. Diary and True Events 2. The Chaotic Society 3. Fatality 4. Of A-Family 5. Science , Philosophy and Literature 6. Severe Depression 7. Medical Journey. -/- The Alternative Title of the Book: The Greatest Mistake or Fortune:: The book is mainly carrying with intense words of a journey of the relationship between a Mother with her Daughter has left readers in an abrupt situation where ,perhaps, I can define "Man is the innocent creature with 'his' personality under circumstances..." -/- . (shrink)

In contemporary Western analytic philosophy, the classic analogical argument explaining our knowledge of other minds has been rejected. But at least three alternative positive theories of our knowledge of the second person have been formulated: the theory-theory, the simulation theory and the theory of direct empathy. After sketching out the problems faced by these accounts of the ego’s access to the contents of the mind of a “second ego”, this paper tries to recreate one argument given by Abhinavagupta (Shaiva philosopher (...) of recognition) to the effect that even in another’s body, one must feel and recognize one’s own self, if one is able to address that embodied person as a “you”. The otherness of You does not take away from its subjectivity. In that sense, just as every second person to whom one could speak is, first, a person, she is also a first person. Even as I regret that I do not know exactly how some other person is feeling right now, I must have some general access to the subjective experience of that other person, for otherwise what is it that I feel so painfully ignorant about? My subjective world is mine only to the extent that I recognize its continuity with a sharable subjective world where other I-s can make a You out of me. (shrink)

This article engages with the immuno-political juxtaposition of the healthy self and the pathogenic other to critically examine the representation of Nazis and Jews in Art Spiegelman’s Pulitzer Prize-winning graphic novel _Maus_ (1996). Written as a postmemory narrative, _Maus_ recounts the horrors experienced by the author’s father Vladek Spiegelman as a survivor of the Holocaust that claimed an approximate six million Jewish lives. Beginning with the years leading up to World War II, Spiegelman’s novel reimagines the discrimination, dislocation, and dehumanization (...) suffered by Vladek and his family at various prison camps in Nazi-occupied Poland before being transferred to Auschwitz. Deploying an immuno-political reading of _Maus_, this article investigates how the Third Reich undertook a systematic extermination of the Jewish race by construing them as _immunological nonself_ or pathogenic others. It further argues that Nazism’s fantasy of constructing a racially aseptic German identity by eradicating the Jews as vermin or parasites was reinforced by the late nineteenth-century eugenicist ideologies of racial hygiene. This article finally considers how policies of excessive immunization that was deployed by Nazi biopolitics against the Jewish community, as well as exercised by the Jews to survive the Holocaust, eventually assumed the form of an autoimmune pathology that culminated with the attempted destruction of the entire medico-juridical infrastructure of the German Reich on the one hand and the fostering of suicidal tendencies by the Jewish survivors on the other. (shrink)

Knowledge sharing is a typical activity of using different ways to share ideas, skills, expertise, and opinions among friends, family members, peers, communities, and employees. Knowledge can be shared with a firm's internal and external stakeholders, and it can improve process efficiency as well as product quality. Not many studies have examined the influence of knowledge sharing among different stakeholders of a firm and its impact on a firm's innovative performance. Also, studies that understand the role of modern technology usage (...) in firm innovation performance are scant. Using stakeholder theory, other views, and existing literature, we have developed a theoretical model that was validated using the PLS-SEM technique to analyze 341 respondents from different firms in India. The study demonstrates that knowledge sharing has a significant impact among stakeholders on improving firm innovation performance. The study also finds that stakeholder usage of modern technology has a significant moderating impact on the relationship between process innovation, product innovation, and innovation performance of firms. (shrink)

Tactile exploration often involves sequential touches interspersed with stimulus-free durations. Whereas it is obvious that texture-related perceptual variables, irrespective of the encoding strategy, must be stored in memory for comparison, it is rather unclear which of those variables are held in memory. There are two established variables—“intensity” and “frequency”, which are “temporally global” variables because of the long stimulus integration interval required to average the signal or derive spectral components, respectively; on the other hand, a recently established third contender is (...) the “temporally local” variable that codes for kinematic profiles of very short, suprathreshold events in the vibrotactile signal. Here, we present the first psychophysical evidence that temporally local variables can be stored in memory. To that end, we asked participants to detect changes in pulsatile indentation stimuli at their fingertips with and without a gap of 1 s between stimulus presentations. The stimuli either contained global variables alone, or a mix of local and global variables. We found, first, that humans are much better at detecting a change in stimuli when local variables are available rather than global ones alone—as evident by the fact that 21 compared to only 6 participants out of 25 yielded a valid psychophysical curve, respectively. Second, this observation persists even when there is a gap between the stimuli, implying local variables must be stored in memory. Third, an extensive array of relevant intensity definitions failed to explain participants’ performance in any consistent manner, which implies that perceptual decisions were less likely to be driven by intensity coding. Taken together, our results suggest that humans perform pulsatile change detection utilizing local pulse shape, and to a lesser degree global pulse rate, and that both parameters can be stored in memory. (shrink)

The Problem of Love I would like to say a word about the psychological approach to love and to Erich Fromm's little classic, ...

Witnessing the fate of the various definitions of truth, Donald Davidson has recently called the very drive to define truth a “folly.” Before him, Kant and Frege had given independent arguments why a general definition of truth is impossible. After a quick summary of their arguments, I recount several reasons that Gangeśa gave for not counting truth as a genuine natural universal. I argue that in spite of defining truth as a feature of personal and ephemeral awareness episodes, the Nyāya (...) ya realists such as Gangeśa could maintain that truth is independent of recognition of truth. In the course of my argument, I also show that Roy Perrett’s alleged proof against realism does not succeed. I conclude that realism does not need nonmental atemporal truth-bearers (propositions) which are eternally wholly true (or wholly false), and that knowledge-independence from truths and things can be shown without admitting the existence of unknowable things or truths. (shrink)

"Nimbarka's commentary on the Brahma-Sutras known as the Vedanta-Parijata-Saurabha, and that of his immediate disciple Srinivasa styled the Vendanta-Kaustubha are the chief works of the school of philosophy associated with the name of Nimbarka. The latter ".

Finding the Raga is more than a book that tries to make sense of the raga, of Indian classical music, and of how Indian music challenges Western notions of what music might be. It is a work of self-inquiry, as might be expected from Amit Chaudhuri, a musician who is also a novelist; a novelist who is also a critic and essayist; a trained and recorded performer in the Indian classical vocal tradition who was also, once, a guitarist and (...) songwriter in the American folk music style and is now a composer and recorded performer in experimental music. Each one of these undertakings and selves signifies turns at different points in life, and each turn and change of direction brings a fresh perspective on music, writing, and what it means to take on and do these things. No category-Indian, Western-is a given in this book. Partly a record of one of the most important turns in the author's life, toward North Indian music, and of its long aftermath, Finding the Raga is also part autobiography set in 1970s Bombay, part essay, and part detailed analysis of how we might grasp the conceptual underpinnings as well as the experience of music. It explores the different ways in which music relates to the world-whether it's through representation or evocation, as in Western music, or through the raga being sung at different times of day and in different seasons, as in Indian music-and also tries to understand what the act of listening involves for individuals and cultures. (shrink)

This paper seeks to examine the new empirical realities in India that globalization has ushered in and to explore the reasons for the hypervisibility of some of these realities and the neglect of others. The two interrelated questions that this paper asks of Indian sociology are: Why did a globalization propelled by the rise of new urban spaces, an expanding middle class, and a culture of consumption draw so much attention from Indian sociology? And why was the simultaneous crisis of (...) rural society, the precarious nature of labor, and the rise of cultural nationalism and its parochial bigotry so little taken into account? I suggest that the answers to these questions may be found in (i) the dominant intellectual traditions of Indian sociology; and (ii) its everyday local practices. This twofold approach stems from an understanding that Indian sociology’s tryst with globalization cannot be understood by a restricted focus on intellectual ideas alone but through the convoluted ways that the concept of globalization travelled into our classrooms, our syllabi and our common sense. (shrink)

As the first comprehensive collection of essays in English on the perennial problem of free will and agency in Indian philosophies, Free Will, Agency, and Selfhood in Indian Philosophy, edited by Matthew R. Dasti and Edwin F. Bryant, richly deserves to be read widely and critically by philosophers, Asianists, and global historians of ideas. It is an excellent endeavor in comparative philosophy. So, like every exercise in comparative philosophy, it must face a frustrating double bind. Let me start this review (...) essay by illustrating this double bind with an anecdote. Many years back, in a large freshmen's Introduction to Logic class at Montana State University, as a zealous young visiting professor from India, I was... (shrink)

Nyāya realists drew an important distinction between absence and non-existence. Perished particulars, such as Aristotle, emperor Ashoka, or the Bamiyan Buddha statues in Afghanistan are absent now but they are not non-existent in the sense of having become unreal or fictional. By dying, my grandmother did not become nonexistent like Snow White, though she suffered post-cessation absence. In order to be really dead, one could aptly remark, she has to be real. Can we therefore be realists about now deceased individuals (...) or past event-entities or should we listen to Vasubandhu and adopt a subtle anti-realism about wholly past entities and events. Can both Michael Dummett and his death (in 2011) be deemed unreal now? Inspired by Buddhist philosophers from Nāgārjuna to Śāntarakṣita, Mark Siderits has been committed to a nuanced fictionalist version of anti-realism not only about universals, permanent selves, and the external world but even about consciousness. In this paper I try, first, to reconstruct such an anti-realism about the past using Vasubandhu’s critique of the omni-existentist (sarvāstivādin) early Buddhists, and then respond to it by bringing in Bhāsarvajña the Kashmir-Naiyāyika and Michael Dummett into dialogue with Vasubandhu and his realist Buddhist predecessors. (shrink)

Are you genuine? Or merely an actor? A representative? Or that which is represented? In the end, perhaps you are merely a copy of an actor. Second question of conscience.In the beginning was the word. And the word represented the world that was to come. The ancient Indian Grammarian Panini thickened the plot with his aphorism that the word represents its own form. Representation became so intimate and reflexive a relationship that the word and the world could hardly be distinguished. (...) Not only did uttering “I promise” amount to promising; in some cultures saying “I love you” or “I leave you” was deemed constitutive of actually loving or leaving. People could not remember persons and situations... (shrink)

"The theory of Darwin was improved upon by Lamarck. He laid down the principle that living organisms change because they want to. Lamarck , while making this statement, actually, introduced the Element of Mind in the universe. He observed that every cell or unit of life has a will, a purpose, a design and a hope. In other words, he came to the conclusion that everything has a soul. In this regard, there was a sort of conflict between the believers (...) in Darwinian-ism and Lamarck-ism. Shaw supported the views of Lamarck."..... -/- ( http://philpapers.org/profile/112741 ). (shrink)