Non-governmental organisations have been playing a significant role in the formation and implementation of global climate change policies. The incremental participation of non-governmental organisations in climate change negotiations is significant for two reasons: 1) they provide governments with expertise and information; and 2) they help to bridge the lack of democracy and legitimacy in global environmental governance. The fulfilment of these two functions, however, is surrounded by doubts, as very little progress has been made so far in combating climate change. (...) Many non-governmental organisations themselves lack democratic legitimacy in their formation and structures, and international climate change agreements are often fragile, not because the negotiators lack information but because they lack political will. This paper examines and outlines the areas for identifying how non-governmental organisations could contribute more to produce effective climate policies, in order to mitigate and manage climate change in the absence of more democratic international climate-change policy-making processes. (shrink)

Commentary and supercommentary, with text, on Īśvarapratyabhijñā, classical verse work, expounding the Trika philosophy in Kashmir Sivaism, by Utpala, fl. 900-950.

Saiva Philosophy is an outgrowth of the religion characterized by the worship of the phallic form of God siva. Saivasm as a religion has persisted since the pre-historic time of the archaeological finds of Harappa and Mohenjodaro. It has a continuous history of at least five thousand years. It is a living faith praciced all over India. AN OUTLINE HISTORY OF SAIVA PHILOSOPHY first appeared as part of Volume III of Bhaskari in 1954 in the Princess of Wales Saraswati Bhavan (...) Texts Series. The work is now reprinted as an independent volume to meet an increasing demand of the interested readers and scholars. (shrink)

v. 1. Indian aesthetics.--v. 2. Western aesthetics.

Language is always directed to Reality whatever its nature may be. The valuable articles incorporated in this book examine the following questions in particular:? What is relation between Language and Reality??What are different dimensions of Reality? Can all types of Reality be expressed through language??Can the relation between Language and Reality be explained as internal or external??Can meaning of Language be equated with its existence?All the contributors of this Volume have discussed at length, the relation between Language and Reality from (...) the Eastern as well as Western perspectives. This volume is the result of intensive and matured thinking of the scholars working in this field for a longer period of time. (shrink)

Gommatsara Jiva Kanda Is Based On The Discourses Of Shri Vardhaman, The 24Th Jain Tirthankara. The Treatise Is Compilation Of The Answers Given By The Author Shri Nemi Chandra Siddhanta Chakravarti, To The Questions Put To Him By Raja Chamunda Raya, Asking Him To Enumerate The Sub-Classes Of Bodymaking Karma, And To Explain Their Existence, Bondage Non-Bondage And Cessation Of Bondage, With Regard To The Spiritual Stages Of Souls In Various Conditions Of The Life From The Line Completely Undevelopable (...) Vegetable Bodied Soul, To The Fully Deveoped Rational Five Sensed Beings. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 95 direction, it opens a field of pure philosophy, unencumbered by surds such as finite man. Only if the Phenomenology is taken as a monographic work on man can there be difficulty. Let us hasten to add that, on the very premises of his book, Loewenberg's criticism of Hegel is tentative rather than apodictic; its harshness is relieved through the dialogue form. And perhaps, the interlocutors will, (...) as one of them suggests, "resume (their) conversations with fresh minds at a later date" (p. 371). They might find that they have to go beyond the limits of exoteric discussion. Or, conversely, they might find that exoteric treatment can yield no more than an anthropological reading and is, in fact, bound up with it. If Loewenberg 's extant commentary did no more than demonstrate this negative point, however implicitly,it would be of great merit. But there is of course much more: there is the substance of Loewenberg's commentary, largely unaffected by the above counter-representations. Theoretical problems aside, the supreme value of the book lies in its clarity and perceptiveness, in the "sense" it makes of the Phenomenology. Of a kind all its own, it will henceforth serve as the preferred entrance to Hegel. KLAUS HARTMANN Bonn, W. Germany Arthur Hfibscher, editor. XXXVIlI. Schopenhauer-Jahrbuch ]~r das Jahr 1957. (Frankfurt/ Main: Waldemar Kramer, 1967.Pp. v + 244.) Schopenhauer: Philosophe de l'Absurde. By Clement Brosset. (Paris: Presses Universitaires de France, 1967.Pp. ix [i] -b 107.Paper, F. 7.--) Manches in dem Jahrbuch ist rein anekdotisch; manches bio- oder bibliographisch. Einiges h~ngt nur sehr lose mit Schopenhauer zusammen; so der liingste Beitrag (K. Engisch, "Todesstrafe--ja oder nein?,") mit nfitzlicher historischer und systematiseher Ubersieht, die zum Ergebnis kommt, dass die Argumente gegen die Todesstrafe iiberwiegen. Von gesetzgeberischen Interessen getragen ist such G. Zoebe, "Sind die Tiere rechtlos?" Der zweitliingste Beitrag (H. Voigt, 'r0ber Schopenhauers Erkenntnistheorie,') enth~ilt eine Art von Variationen sum Thema des Zusammenhanges zwischen Charakter und Schicksah Man freut sich, dass ein Inder (Kanti Chandra Pandey) sich fiber Schopenhauers Kenntnis des Hinduismus und Buddismus eehr anerkennendausspricht. Das Bild der Sehopenhauerschen Philosophie, wie es uns im Jahrbuch begeguet ist das uns vertraute: Pessimismus, ErlSsung durch Kunst, Mitleid, Verneinung des Willens. Aber nach Brosset erfassen diese Kategorien nur die sekund~ren Charaktere der Schopenhauerschen Philosophie. In ihrem wirklich wertvollen Kern sei diese Philosophie erstens Vorl~uferin der yon Brosset so genannten genealogischen Philosophie eines Marx, Nietzsche und Freud; allerdings letzten Endes ein Versager, da sie auf das eigentliche Anliegen der genealogischen Philosophie, n~mlich die Ableitung konkreter und spezifischer Ideen (bei Schopenhauer: der Intelligenz) aus der Umformung unbewusster Tatbestiinde (bei Schopenhauer: des Willens), nicht eingehe, sondern sich mit der Feststellung begniigt, dass die Wurzel der (bewussten) InteUigenz der (unbewusste) Wille ist. Zweitens sei Schopenhauer der erste, der seine Philosophie auf der Urerfahrung der Grundlosigkeit (Brosset zieht den Ausdruck Absurdit~t vor), daher Unausdenkbarkeit oder Unergrfindlichkeit des Seins im ganzen, aufbaut. Auf diese Erfahrung (die Frage, 'Warum nicht Nichts?' ist unbeantwortbar) reagiere der Menseh mit Angst. Die Notwendigkeit und die Zweckm~issigkeit, die die Welt im ganzen charskterisieren, seien selbst kontingent und zwecklos. Manchmal scheint mir Brosset die Originalitiit seiner Interpretationen zu iiberseh~tzen; insbesondere seine Erkl~rung der Blindheit des Willens (S. 26f.) rennt wohl offene Tfiren ein. PHILIP MERLAN ~cripps College, Claremont, California... (shrink)

This article takes direction from the transnational feminist lesbian encounter that took place between the Dutch collective Sister Outsider and Audre Lorde in the 1980s to reflect on the role of archives within transnational feminist research. Drawing on archival materials from the International Archive for the Women’s Movement (IAV) at Atria (Institute on Gender Equality and Women’s History) in Amsterdam in the Netherlands, and the Audre Lorde Papers at Spelman College in Atlanta, Georgia in the United States, I consider how (...) fragmented archives offer stories on kinship, intimacy and loss. Taking into account the ‘absences’ and ‘presences’ (Lewis, 2017) produced in this archival research project, I propose an archival research methodology that is rooted in a practice of ‘orientation’ (Ahmed, 2006a, 2006b), ‘listening’ (Campt, 2017) and ‘intervention’ (Appadurai, 2003). (shrink)

One of the first philosophers to relate Indian philosophical thought to Western analytic philosophy, Jaysankar Lal Shaw has been reflecting on analytic themes from Indian philosophy for over 40 years. This collection of his most important writings, introduces his work and presents new ways of using Indian classical thought to approach and understand Western philosophy. By expanding, reinterpreting and reclassifying concepts and views of Indian philosophers, Shaw applies them to the main issues and theories discussed in contemporary philosophy of language (...) and epistemology. Carefully constructed, this volume of his collected writings, shows the parallels Shaw draws between core topics in both traditions, such as proper names, definite descriptions, meaning of a sentence, knowledge, doubt, inference and testimony. It captures how Shaw uses the techniques and concepts of Indian philosophers, especially the followers of the Navya-Nyaya, to address global problems like false belief, higher order knowledge and extraordinary perception. Exploring timeless ideas from Indian thought alongside major issues in contemporary philosophy, Shaw reveals how the two traditions can interact and throw light on each other, providing better solutions to philosophical problems. He has also reflected on modern issues such as freedom, morality and harmony from the classical Indian thought. Featuring a glossary and updates to his writings,The Collected Writings of Jaysankar Lal Shaw: Indian Analytic and Anglophone Philosophy also includes new work by Shaw on the relationship between Indian and analytic philosophy today. (shrink)

Feminist Geneaologies, Colonial Legacies, Democratic Futures provides a feminist anaylsis of the questions of sexual and gender politics, economic and cultural marginality, and anti-racist and anti-colonial practices both in the "West" and in the "Third World." This collection, edited by Jacqui Alexander and Chandra Talpade Mohanty, charts the underlying theoretical perspectives and organization practices of the different varieties of feminism that take on questions of colonialism, imperialism, and the repressive rule of colonial, post-colonial and advanced capitalist nation-states. It provides (...) a comparative, relational, historically grounded conception of feminist praxis that differs markedly from the liberal pluralist, multicultural understanding that sheapes some of the dominant version of Euro-American feminism. As a whole, the collection poses a unique challenge to the naturalization of gender based in the experiences, histories and practices of Euro-American women. (shrink)

Humans are unique in the animal world in the extent to which their day-to-day behavior is governed by a complex set of rules and principles commonly called norms. Norms delimit the bounds of proper behavior in a host of domains, providing an invisible web of normative structure embracing virtually all aspects of social life. People also find many norms to be deeply meaningful. Norms give rise to powerful subjective feelings that, in the view of many, are an important part of (...) what it is to be a human agent. Despite the vital role of norms in human lives and human behavior, and the central role they play in explanations in the social sciences, there has been very little systematic attention devoted to norms in cognitive science. Much existing research is partial and piecemeal, making it difficult to know how individual findings cohere into a comprehensive picture. Our goal in this essay is to offer an account of the psychological mechanisms and processes underlying norms that integrates what is known and can serve as a framework for future research. (shrink)

This article will examine the role of imperial maps, Christian mission, shared memories and collective consciousness in the formation of Mizo identity. Arguing that imperial maps, supposedly based upon objective European science, were meant to suit specific purposes and were laden with deeper agendas, this article will maintain that other aspiring maps also depicted conflicting claims to territory and overlooked specific details rather than giving factual descriptions. This article will look at how borders and boundaries thus constructed have actual impacts (...) upon the people, places and spaces they divide and include. It will particularly deal with the aspirations of the Mizo Christians who embraced Christianity during the colonial period, and how they are ‘in India’ but often feel ‘not of India’, and will interrogate the Biblical and historical dimensions of their mental maps. (shrink)

While there has been no shortage of philosophical writings dealing with humanity’s great struggles there is a notable absence within academic philosophy in asserting a broad, overriding, and natural place for philosophical analysis regarding such issues—a role which can be crucial in making us better people. In the first part of this paper, I will discuss the notable absence of certain character traits on the part of activists fighting for a better world that are essential for attaining the lofty goals (...) protest movements aim for. I will then show that philosophy is uniquely suited for helping develop such traits. In the last part of this paper, I will discuss possible areas of philosophical exploration that would be particularly fruitful for making us better people. My intention is to ultimately help establish a unique and irreplaceable role academic philosophy can have in activist movements. (shrink)

In the light of Jacques Ellul's ideas on technology and Ivan Illich's views on education, what follows is a discussion of the present attempt of Botswana (amidst the Southern African Countries) to expand and modernize its educational system through the use of new technology to educate its people. The problems encountered in adopting technology are used as cautions for the Third World countries attracted to new technology for educating the vast majority. Illich's proposal for replacing the formal schools with the (...) tools of conviviality for the learners is considered useful and relevant. (shrink)

Re-presenting the historically silenced subjects is among the trickiest negotiations a researcher has to enter, especially when working with ancient texts. This essay uses a quasi-experimental, reader’s-response approach to academic writing to spotlight the problem of “recovering” marginalized subjects from across cultures and (pre-) histories. The major thrust of the inquiry is the rhetorical challenge of representing silenced or marginalized subjects in revisionary work. Weaving together personal reflections and academic arguments, the essay presents the process of scholarly research as a (...) heuristic for formulating arguments. The essay also proposes–and demonstrates–a process-based approach that takes into account researcher’s positionality. (shrink)

The book is full of insights for undergraduate, post-graduate and research students of Philosophy and all those who are interested in the Philosophy of religion and ethics of Wittgenstein.

Reviving the Invisible Hand is an uncompromising call for a global return to a classical liberal economic order, free of interference from governments and international organizations. Arguing for a revival of the invisible hand of free international trade and global capital, eminent economist Deepak Lal vigorously defends the view that statist attempts to ameliorate the impact of markets threaten global economic progress and stability. And in an unusual move, he not only defends globalization economically, but also answers the cultural and (...) moral objections of antiglobalizers. Taking a broad cross-cultural and interdisciplinary approach, Lal argues that there are two groups opposed to globalization: cultural nationalists who oppose not capitalism but Westernization, and "new dirigistes" who oppose not Westernization but capitalism. In response, Lal contends that capitalism doesn't have to lead to Westernization, as the examples of Japan, China, and India show, and that "new dirigiste" complaints have more to do with the demoralization of their societies than with the capitalist instruments of prosperity. Lal bases his case on a historical account of the rise of capitalism and globalization in the first two liberal international economic orders: the nineteenth-century British, and the post-World War II American. Arguing that the "new dirigisme" is the thin edge of a wedge that could return the world to excessive economic intervention by states and international organizations, Lal does not shrink from controversial stands such as advocating the abolishment of these organizations and defending the existence of child labor in the Third World. (shrink)

According to Dewey, we are responsible for our conduct because it is “ourselves objectified in action”. This idea lies at the heart of an increasingly influential deep self approach to moral responsibility. Existing formulations of deep self views have two major problems: They are often underspecified, and they tend to understand the nature of the deep self in excessively rationalistic terms. Here I propose a new deep self theory of moral responsibility called the Self-Expression account that addresses these issues. The (...) account is composed of two parts. The first part answers the question, What is a deep self? Theorists have tended to favor cognitive views that understand the deep self in terms of rationally formed evaluative judgment. I propose instead a conative view that says one’s deep self consists of a distinctive kind of pro-attitude, cares, and I provide an account of cares in terms of their distinctive psychological functional role. The second part answers the question, When does an action express one’s deep self? I criticize the agentially demanding conditions set out in existing views and propose a more minimalist alternative. I show that the Self-Expression account handles issues that bedeviled traditional deep self views, including how to explain moral responsibility for spontaneous, out of character, and weak-willed actions. (shrink)

Harry Frankfurt’s Unwilling Addict and Willing Addict cases accomplish something fairly unique: they pull apart the predictions of control-based views of moral responsibility and competing self-expression views. The addicts both lack control over their actions but differ in terms of expression of their respective selves. Frankfurt’s own view is that—in line with the predictions of self-expression views—the unwilling addict is not morally responsible for his drug-directed actions while the willing addict is. But is Frankfurt right? In this essay, I put (...) together a systematic defence of Frankfurt’s position. (shrink)

According to Interest-Relative Invariantism, whether an agent knows that p, or possesses other sorts of epistemic properties or relations, is in part determined by the practical costs of being wrong about p. Recent studies in experimental philosophy have tested the claims of IRI. After critically discussing prior studies, we present the results of our own experiments that provide strong support for IRI. We discuss our results in light of complementary findings by other theorists, and address the challenge posed by a (...) leading intellectualist alternative to our view. (shrink)

Incompatibilists and compatibilists (mostly) agree that there is a strong intuition that a manipulated agent, i.e., an agent who is the victim of methods such as indoctrination or brainwashing, is unfree. They differ however on why exactly this intuition arises. Incompatibilists claim our intuitions in these cases are sensitive to the manipulated agent’s lack of ultimate control over her actions, while many compatibilists argue that our intuitions respond to damage inflicted by manipulation on the agent’s psychological and volitional capacities. Much (...) hangs on this issue because manipulation-based arguments are among the most important for defending incompatibilist views of free will. In this paper, I investigate this issue from a experimental perspective, using a set of statistical methods well suited for identifying the features of hypothetical cases people’s intuitions are responding to. Results strongly support the compatibilist view—subjects’ tendency to judge that a manipulated agent is unfree was found to depend on their judgments that the agent suffers impairments to certain psychological/volitional capacities that compatibilists say are the basis for free will. I discuss the significance of these results for the use of manipulation cases in the philosophical debate about free will. (shrink)

The problem of moral compliance is the problem of explaining how moral norms are sustained over extented stretches of time despite the existence of selfish evolutionary incentives that favor their violation. There are, broadly speaking, two kinds of solutions that have been offered to the problem of moral compliance, the reciprocity-based account and the punishment-based account. In this paper, I argue that though the reciprocity-based account has been widely endorsed by evolutionary theorists, the account is in fact deeply implausible. I (...) provide three arguments that suggest that moral norms are sustained by punishment, not reciprocity. But in addition to solving the problem of moral compliance, the punishment-based account provides an additional important theoretical dividend. It points the way for how theorists might build an evolutionary account of a feature of human groups that has long fascinated and troubled social scientists and moral philosophers – the existence of moral diversity. (shrink)