This paper offers a novel, secular account of the virtue of humility. There are only two such accounts in recent philosophical literature: one defended by Julia Driver, the other by George Schueler. Driver attaches the virtue of humility to people who underestimate their merits, or lack beliefs about their merits altogether. Schueler thinks that humility requires indifference to how we are regarded vis-à-vis our accomplishments. This paper brings out the limitations of those accounts and constructs a new one which is (...) free of them. The new account derives directly from the under-appreciated approach defended a century ago by Hastings Rashdall, who developed a secular (albeit religiously-inspired) account of humility according to which true humility reflects love for one's neighbour. After indicating the flaws in Rashdall's approach, I develop an account based on his intuitions. Specifically, I argue that humility requires suppressing our egos when they lead us to neglect or disregard other duties. Humility comprises two dimensions: a private dimension, for when we uphold self-regarding duties rather than succumb to the temptations of ego; and a public dimension, for when we display fidelity to other-regarding duties at the expense of the pleasures of ego. (shrink)

There exists broad agreement that participatory, intersubjective engagements in infancy and early childhood, particularly triadic engagements, pave the way for the folk psychological capacities that emerge in middle childhood. There is little agreement, however, about the extent to which early participatory engagements are cognitively prerequisite to the later capacities; and there remain serious questions about exactly how narrative and other language practices can be shown to bridge the gap between early engagements and later abilities, without presupposing the very abilities that (...) they are supposed to account for. A key issue here is the normativity inherent in requesting, proferring and inferring reasons. I point out that normativity is not a property only of linguistic interactions. Normativity and conventionality are also materially instantiated in the artefactual objects that are most frequently implicated in early triadic engagements. The conventional, canonical functions of artefacts may, however, be overlaid in symbolic play by significations rooted in children's experience of blended actual and virtual worlds. Artefactual objects are amplifiers, as well as objects of consciousness. Interwoven with the symbolic forms of language, they co-constitute a specifically human biocultural niche, within and in virtue of which developing human beings become competent folk psychologists. (shrink)

This article focuses on the interweaving of constructive praxis with communication inontogenesis, inphylogenesisand in biocultural niche evolution (ecogenesis), within anEvoDevoSocioframework. I begin by discussing the nature of symbolization, its evolution from communicative signaling and its elaboration into semantic systems. I distinguish between thesymbol-readyand thelanguage-readybrain, leading to a discussion of linguistic conceptualization and itsdual groundingin organism and language system. There follows an outline account of the interpenetration in the human biocultural niche-complex ofsemiosphereandtechnosphere,mediated by the evolution of the niche of infancy. Symbolization (...) (the foundation of the semiosphere) is by definition normative; the normative character of the technosphere is demonstrated by the interrelations in human development between affordance, action schema and canonical functional object schema. A model of the neuro-computational implementation of dual grounding is proposed. (shrink)

Introduction: Electroconvulsive therapy is a commonly used brain stimulation treatment for treatment-resistant or severe depression. This study was planned to find the effects of ECT on brain connectivity by conducting a systematic review and coordinate-based meta-analysis of the studies performing resting state fMRI in patients with depression receiving ECT.Methods: We systematically searched the databases published up to July 31, 2020, for studies in patients having depression that compared resting-state functional connectivity before and after a course of pulse wave ECT. Meta-analysis (...) was performed using the activation likelihood estimation method after extracting details about coordinates, voxel size, and method for correction of multiple comparisons corresponding to the significant clusters and the respective rsFC analysis measure with its method of extraction.Results: Among 41 articles selected for full-text review, 31 articles were included in the systematic review. Among them, 13 articles were included in the meta-analysis, and a total of 73 foci of 21 experiments were examined using activation likelihood estimation in 10 sets. Using the cluster-level interference method, one voxel-wise analysis with the measure of amplitude of low frequency fluctuations and one seed-voxel analysis with the right hippocampus showed a significant reduction in the left cingulate gyrus and a significant increase in the right hippocampus with the right parahippocampal gyrus, respectively. Another analysis with the studies implementing network-wise resting state functional connectivity showed a significant increase in bilateral posterior cingulate cortex. There was considerable variability as well as a few key deficits in the preprocessing and analysis of the neuroimages and the reporting of results in the included studies. Due to lesser studies, we could not do further analysis to address the neuroimaging variability and subject-related differences.Conclusion: The brain regions noted in this meta-analysis are reasonably specific and distinguished, and they had significant changes in resting state functional connectivity after a course of ECT for depression. More studies with better neuroimaging standards should be conducted in the future to confirm these results in different subgroups of depression and with varied aspects of ECT. (shrink)

First Published in 1999. Routledge is an imprint of Taylor & Francis, an informa company.

CHAPTER I INTRODUCTION I. Philosophy as Critique of Experience A standing problem in philosophy is the problem of relating the empirical with what is ...

Since 2014, two legislative actions, the Transgender Persons (Protection of Rights)Act 2019, and the Draft Trafficking in Persons (Prevention, Care and Rehabilitation) Bill 2021, have been pivotal in re-inscribing the Indian state’s colonial policing of queer kinship networks. By criminalising relationalities outside the heteropatriarchal conjugal home, the sexual subaltern is exposed to the state’s mechanisms of rescue and rehabilitation. These developments have occurred alongside the constitutional recognition of privacy in K.S. Puttaswamy v. Union of India (2017) 10 SCC 1 and (...) the decriminalisation of the anti-sodomy law in Navtej Johar v. Union of India 2018 (10) SCALE 386 which have been celebrated as victories of self-determination and dignity for queer kinship. These judicial pronouncements, although symbolically pertinent, fail to materially protect queer kinship, and with the contemporary advocacy around queer marriage, the need for legal and cultural recognition has obfuscated the substantive needs of pre-existing queer alliances. Queer communities continue to organise for their own emancipation and despite their vulnerability, queer visibility offers a public counter-narrative of resistance and survival against the brutalities of society and the state. (shrink)

On moral philosophy in Śānti parva portion of Mahābhārata, Hindu classical epic.

Critical study of sementics (philosophy) and metaphor in Indic philosophy, Sanskit grammar and Sanskrit poetics.

Derridean hospitality is seen to undergird ethical teacher–student interactions. However, hospitality is marked by three aporias that signal incommensurable and irreducible ways of being and responding that need to be held together in tension without eventual synthesis. Due to the sociopolitical materiality of race and the phenomenological difference that constitutes racialized bodies, educators of color in interaction with white students are called to live the aporetic tensions that characterize hospitality in distinctive ways that are not currently emphasized in the discourse (...) on the educator’s responsibility as it is informed by an ethic of hospitality. The asymmetrical nature of hospitality is reconfigured through the terms of eros and hospitality’s link to education aimed at social justice is posited to be stronger than is currently suggested in the educational theory literature. (shrink)

The present study examined how emotional fit with culture – the degree of similarity between an individual’ emotional response to the emotional response of others from the same culture – relates to well-being in a sample of Asian American and European American college students. Using a profile correlation method, we calculated three types of emotional fit based on self-reported emotions, facial expressions, and physiological responses. We then examined the relationships between emotional fit and individual well-being (depression, life satisfaction) as well (...) as collective aspects of well-being, namely collective self-esteem (one’s evaluation of one’s cultural group) and identification with one’s group. The results revealed that self-report emotional fit was associated with greater individual well-being across cultures. In contrast, culture moderated the relationship between self-report emotional fit and collective self-esteem, such that emotional fit predicted greater collective self-esteem in Asian Americans, but not in European Americans. Behavioral emotional fit was unrelated to well-being. There was a marginally significant cultural moderation in the relationship between physiological emotional fit in a strong emotional situation and group identification. Specifically, physiological emotional fit predicted greater group identification in Asian Americans, but not in European Americans. However, this finding disappeared after a Bonferroni correction. The current finding extends previous research by showing that, while emotional fit may be closely related to individual aspects of well-being across cultures, the influence of emotional fit on collective aspects of well-being may be unique to cultures that emphasize interdependence and social harmony, and thus being in alignment with other members of the group. (shrink)

Chiefly on Hindu logic; also on Jaina and Buddhist logic.