In this paper, we would like to discuss Wittgenstein’s critique of the idea that a person’s experiences are necessarily private, and these experiences can only be expressible in a private language. Taking a clue from Wittgenstein, we intend to say that the person’s experiences though private, can also be known by others. In the following sections 243 of his Philosophical Investigations, Wittgenstein argues against the possibility of a private language about the subject’s inner experiences. He contends that by coining names/words (...) to name sensations and our inner experiences, we cannot create a private language. If we have a list of names, that cannot function as a language. We need predicate terms; we need the syntax to link the words in the form of a sentence. If we use private names and use the predicates from the language that everyone knows, then the private words will acquire public status like the terms ‘pain’ and ‘sensation.’ These terms are already part of the public language, and if private experiences like pain and sensation cannot be made public, we would not have these terms in our language at all. This is the reason why any application of words is public, and therefore, there is no possibility of a private language. Wittgenstein concentrates on the public rules that govern the correct application for the use of words. And the expressions are meaningful only when these are used according to rules of grammar; if these expressions do not follow any rules of grammar, these are simply meaningless. (shrink)

The article discusses the meaning of consciousness and presents a collective consciousness view of business organizations and their development. It proposes an integrative hierarchical framework of three levels of organizational consciousness: material, social and spiritual. The concepts of excellence, ethical and moral temperament of organizations at different levels of consciousness are also discussed. The article describes the features of social and spiritually conscious business organizations, taking some examples from secondary sources. Overall, it is an attempt to link the ideals of (...) human evolution with the potential behaviour of business corporations. (shrink)

Philosophical study of Yajurveda, Hindu canon.

On Hindu religious life and ethics; compilation from sacred texts with English translation.

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)

Given the comprehensive influence of mindfulness on human thought and behavior, and the importance of moral reasoning in business decisions, we examine the role of mindfulness as an antecedent to moral reasoning through two studies. In Study 1, we propose and test a theoretically derived model that links mindfulness and moral reasoning, mediated by compassion and egocentric bias using a survey design. In Study 2, we examine whether mindfulness training enhances moral reasoning using an experimental design with graduate students of (...) business management. The findings of Study 1 substantiate the positive association of mindfulness with moral reasoning. We found that this relationship is fully mediated by compassion and egocentric bias. The results of Study 2 suggest that mindfulness meditation training has a positive impact on individuals' states of mindfulness, compassion, and moral reasoning, and decreases egocentric bias. We relate the findings of the study with contemporary neurological research and discuss the theoretical, pedagogical, and managerial implications. (shrink)

While COVID-19 has taken a toll on many professions and livelihood of all walks of lives, technology has amplified its intrusion to ease the necessities. Innovative technology, therefore, has improved the glitches and provided the software to adhere to these new normal. However, individuals' awareness and attitude toward the advancements of these technological trends need to be addressed. Although the government has taken measures to prevent and curb the growing cases for COVID-19 with the help of technology, the support from (...) the individuals would depend mostly on their level of awareness and the attitude toward those measures. The present qualitative study explored the techno trend awareness, perception and attitudes of techno experts and technical professionals toward social connectedness and mitigating factors of COVID-19. Besides, it also explained individuals' shift toward virtual interaction to maintain social connections during the pandemic. The thematic analysis generated four prominent themes. Social Connectedness, emphasized on the emotional connections that created a positive feeling of belongingness. Technological Advancement provided three sub-themes highlighting perception, techno trend awareness and desirable attitudes toward the mitigation of COVID-19. The categories under Treatment and Preventive Measures indicated the enhanced self-care of individuals and also the tendencies to minimize the spread of diseases. The emergence of the theme Inclination toward Indigenous Knowledge, which is an important finding, indicated the techno-experts inclination toward the indigenous knowledge amid vague scientific shreds of evidence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Feminist Studies 46, no. 2. © 2020 by Feminist Studies, Inc. 403 Gyanendra Pandey Men in the Home: Everyday Practices of Gender in Twentieth-Century India This article responds to a call by feminist historians of South Asia to attend to the “complex experience of family” as conditioned by age, gender, and class, and the ordinary “daily practices of gender” in the domestic arena.1 My essay focuses on the (...) comparatively neglected aspect of men’s domesticity—their performance of life in the home—as revealed in the writings and practices of prominent nationalist thinkers and activists who lived and worked in an era of militant anticolonial agitation in India. The domestic sphere, with its assigned gender roles and routines, was at the heart of major debates between the colonizers and the colonized about the meaning of culture and enlightenment. “Among rude people, the women are generally degraded; among civilized people they are exalted,” James Mill declared, in his classic statement on domestic manners.2 From Mill, writing in the second decade of the nineteenth century, to Katherine Mayo in the third decade of the twentieth, colonialist 1. Indrani Chatterjee, introduction to Unfamiliar Relations: Family and History in South Asia, ed. Indrani Chatterjee (Delhi: Permanent Black, 2004), 4; Mrinalini Sinha, “A Global Perspective on Gender: What’s South Asia Got to Do with It?” in South Asian Feminisms, ed. Ania Loomba and Ritty A. Lukose (Durham: Duke University Press, 2012), 359. 2. James Mill, The History of British India, 4th ed. (1817), edited by H. H. Wilson, vol. 1 (London: James Madden, 1848), 309. 404 Gyanendra Pandey writers dredged up the condition of women, familial relations, and domestic life in India to demonstrate the necessity of colonialist-initiated improvement and reform.3 Colonial rule thus provided the impetus for “a thoroughgoing re-evaluation of Indian ‘tradition’ along lines more consonant with [a] ‘modern’ economy and society.”4 Faced with insistent colonial critique, nationalist reformers and thinkers set out to controvert suppositions about the fallen state of Indian women and the oppressiveness of Indian homes. They also further sought to ameliorate conditions where these had deviated from their version of a glorious past. The Hindi/Urdu writer Premchand sums up the nationalist rebuttal in a 1931 essay entitled “Nari-jati ke adhikar” (“The Rights of Women”): “In fact, the Indian woman has always been considered the goddess of the home, and she has a higher status than men in the society.” For a variety of reasons, Premchand suggests, women fell from this preeminent position over time and men began to appropriate the established rights of women. “But,” he concludes, “the [new] wave of nationalism and enlightenment that has arrived now will obliterate all these [gender] distinctions, and our mothers [sic] will be re-installed in the exalted place that is their right.”5 It was in this way that early nationalist thinkers and spokespersons produced an argument about the existence of a sacred and relatively uncolonized “inner” space of Indian society, as contrasted with a more quickly changing, compromised, and negotiated “outer” space. In what is now a familiar precept in South Asian gender history, women were cast as the (predominant) custodians of “tradition” in private and in public life; men were (predominantly) the instruments of national, social, and cultural transformation in the wider, public domain. With this framing came propositions about the need for rapid progress in the “outer” realms of science, industry, and voluntary association as well as the later goals of welfare and development, secularism, and socialism. The push 3. Ibid.; Katherine Mayo, Mother India (London: Jonathan Cape, 1927). 4. Lata Mani, “Contentious Traditions: The Debate on Sati in Colonial India,” in Recasting Women: Essays in Indian Colonial History, ed. Kumkum Sangari and Sudesh Vaid (Delhi: Kali for Women, 1989), 88. Mani makes a powerful critique of the so-called “Indian tradition” and of claimed colonial efforts to improve Indian society. 5. Premchand, “Nari-jati ke adhikar,” in Vividh Prasang, vol. 3, ed. Amrit Rai (Allahabad, India: Hans Prakashan, 1980) 249. Gyanendra Pandey 405 for such advancements developed alongside a more guarded approach to change in the “inner” world and its inherited store of spiritual resources— symbolized above all... (shrink)

The topical theme of this paper explores the ethical principles of Mahayana Buddhism, based on Bodhicaryavatara(BC) of Santideva(7thcentury A.D.). According to him, only generation of enlightened mind (bodhicitta-intellect) and virtuous actions are not sufficient to attain the main objective i.e. Buddha-hood, the state of perfect enlightenment. But, for the fulfillment of this goal one must have to gain perfection to engage in the performance of six actions, termed as –Sadparmitas. It is necessary to stop present and future sufferings, and to (...) bring eternal pleasure, for all sentient beings. For this self-attitude and behavior in everyday affairs towards other beings is necessary. Thus, the ethics in Buddhism is directly associated with theory of Karman (action). Here, ethics means not only pure observance of virtuous actions but also good performance of one’s own duty and good actions in all affairs. It means while we work and act must be abstain from negative thinking doing harm for other beings. Therefore, Santideva emphasizes on applied form of teachings of the ethical theory. According to him, who has proper vision and understanding can act, of the work of compassionate, beyond the ethical code of conduct prescribed by the scriptures as warranted by circumstances and conditions for the sake of others. Thus, the ethical theory is based on good or bad intention of mind of an individual. This is so as what is virtuous and non-virtuous actions are not so easy to understand because it depends on purity of mind. In fact, nothing is good and nothing is bad, circumstances and intentions make it so. (shrink)

Knowledge is an asset that can make or break organizations. Its importance has been duly asserted in the Western management thought as well as in the Indian classical philosophical thought. The present study takes a hermeneutical approach by reviewing the Western literature related to knowledge and then trying to find congruence with the Indian philosophy of Nyaya Sutras. Nyaya is a branch of Indian philosophical thought; these thoughts were written in the form of verses called the sutras. We draw from (...) the modern knowledge management literature and compare and contrast it with selected verses of Nyaya Sutras. We find a high level of similarity between the two and discuss offerings from Nyaya Sutras that can be adopted by the modern knowledge management domain. The key aspects of our work have been consolidated in a conceptual model for knowledge management which will provide useful insights to modern management practices. (shrink)

The pupils of the eyes reflexively constrict in light and dilate in dark to optimize retinal illumination. Non-visual cognitive factors, like attention, arousal, decision-making, etc., also influence pupillary light response. During passive viewing, the eccentricity of a stimulus modulates the pupillary aperture size driven by spatially weighted corneal flux density, which is the product of luminance and the area of the stimulus. Whether the scope of attention also influences PLR remains unclear. In this study, we contrasted the pupil dynamics between (...) diffused and focused attentional conditions during decision-making, while the global CFD remained the same in the two conditions. A population of 20 healthy humans participated in a pair of forced choice tasks. They distributed attention to the peripheral decision cue in one task, and concentrated at the center in the other to select the target from four alternatives for gaze orientation. The location of this cue did not influence participants’ reaction time. However, the magnitude of constriction was significantly less in the task that warranted attention to be deployed at the center than on the periphery. We observed similar pupil dynamics when participants either elicited or canceled a saccadic eye movement, which ruled out pre-saccadic obligatory attentional orientation contributing to PLR. We further addressed how the location of attentional deployment might have influenced PLR. We simulated a biomechanical model of PLR with visual stimulation of different strengths as inputs corresponding to the two attentional conditions. In this homeomorphic model, the computational characteristic of each element was derived from the physiological and/or mechanical properties of the corresponding biological element. The simulation of this model successfully mimicked the observed data. In contrast to common belief that the global ambient luminosity drives pupillary response, the results of our study suggest that the effective CFD determined via the luminance multiplied by the size of the stimulus at the location of deployed attention in the visual space is critical for the magnitude of pupillary constriction. (shrink)

Study of Yoga philosophy with relation to Yoga in Jainism and Buddhism.

This study examines the notion of 'spirituality' as a dimension of human self, and its relevance and role in management. Major thesis of this research is that spirituality of employees is reflected in work climate. This may in turn affect the employees' service to the customers. In the first part of the study a Spiritual Climate Inventory is developed and validated with the data from manufacturing and service sector employees. In the later part, hypothesis of positive impact of spiritual climate (...) on customers' experience of employees' service is examined and found to be substantiated empirically. (shrink)

This article contributes to our understanding of how communication of ethical guidelines by managers may reduce the likelihood of employee unethical behavior. We conduct two vignette experiments to assess the impact of communicating two types of ethical guidelines—general and specific. The second study employs mixed methods experimental design, collecting qualitative data during the experiment. We find that communicating ethical guidelines by managers reduces the likelihood of unethical behavior, but contrary to our hypothesis and prior literature, we observe that general ethical (...) guidelines are more effective than specific ethical guidelines. We conduct thematic coding of open-ended qualitative responses and integrate the findings of qualitative analysis with the quantitative analyses to provide insights into the counter-hypothetical finding. With specific guidelines, we observe that participants use specific details to negate or rationalize ethical concerns, and with general guidelines, participants recognize ethical concerns and are less likely to downplay them. We conclude by discussing the implications of these findings for research on ethical leadership. (shrink)

Broader outlook, ethics, and social responsibility have been long-standing concerns in business practices and management. In this regard, an effective management education would play a pivotal role in instilling an ethical grounding among management students, who represent the future management practitioners. Therefore, going beyond the self-oriented perspective and promoting altruistic behavior among them would be significant in establishing broader, socially responsible considerations in organizations. However, little research has investigated how to increase altruistic behavior. To address this need, we propose that (...) Yoga-based practices (YBP) can build-up altruistic behavior by enhancing subjective vitality (SV), self-transcendence (ST), and psychological capital (PsyCap). We report two studies to test this hypothesis. In Study 1, a survey-based study (n = 342), we examine the impact of SV and ST on altruistic behavior mediated by PsyCap. The results from structural equation modeling supported the hypothesized model. In study 2, we examine the impact of YBP on SV and ST using longitudinal randomized controlled experiment design (n = 109). The findings of study 2 suggest that YBP enhanced both SV and ST and that YBP are effective, efficient, and sustainable training tools for building altruistic behavior among management students. We discuss the significance and implications of these findings for organizations, management education, and leadership development. We consider the limitations of our study and suggest directions for future research. (shrink)

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

Educational frameworks aim to empower students to become self-regulated and empowered learners. They also contribute to a robust learning community through the amalgamation of metacognitive strategies in their educational system. To shed the light on the same, we conducted a systematic review of research published between 2010 and 2022 in Web of Science, PsycINFO, and Scopus databases. The review focused on two key areas: a) the application of metacognition in teaching and learning, and b) the relationship between metacognitive strategies and (...) pedagogical approaches. Our findings highlight metacognition’s promising role in developing self-awareness, critical thinking, and cognitive facilitation within the learning environment. Additionally, the review emphasizes self-regulated learning and cognitive instruction strategies as key pathways to metacognitive regulation. We conclude by advocating for the integration of metacognitive skills development within educational systems to promote holistic learner development. (shrink)

Psychology in India Revisited - Developments in the Discipline is based on the fourth national survey of research in psychology and presents a current, analytical and critical review of basic and applied psychology. This Second volume examines dominant research trends in the field of personality and health psychology. The topics dealt with by the contributors include: a survey of consciousness studies; the development of children and adolescents; personality, self and life events; the psychology of gender, specifically women and the family; (...) the psychology of health. (shrink)

The aim of the article is to discern, highlight and thus, give due cognizance to a pattern of women's environmental activism in the South that is getting increasingly pronounced with the exacerbation of injustice and inequality due to globalization. It provides a theoretical critique and highlights a practical resistance offered by a materialist ecofeminism in combating the devastating impact of multi-national corporations in the South in the fields of food and nutritional security, deforestation and the protection of biodiversity. Furthermore, it (...) develops a philosophical and moral critique of globalization by elucidating an ecofeminist ethic which highlights an alternate model of development, based on care and responsibility. The research combines a literature survey of the most recent and classic ecofeminist theoretical literature and practical case-study based on the author's own field research on ecofeminist activism prevalent in the Garhwal Himalayan region of India. (shrink)

The Green Revolution is often seen as epitomising the dawn of scientific and technological advancement and modernity in the agricultural sector across developing countries, a process that unfolded from the 1940s through to the 1980s. Despite the time that has elapsed, this episode of the past continues to resonate today, and still shapes the institutions and practices of agricultural science and technology. In Brazil, China, and India, narratives of science-led agricultural transformations portray that period in glorifying terms—entailing pressing national imperatives, (...) unprecedented achievements, and heroic individuals or organizations. These “epic narratives” draw on the past to produce meaning and empower the actors that deploy them. Epic narratives are reproduced over time and perpetuate a conviction about the heroic power of science and technology in agricultural development. By crafting history and cultivating a sense of scientific nationalism, exceptionalism, and heritage, these epic narratives sustain power-knowledge relations in agricultural science and technology, which are underpinned by a hegemonic modernization paradigm. Unravelling the processes of assemblage and reproduction of epic narratives helps us make sense of how science and technology actors draw on their subjective representations of the past to assert their position in the field at present. This includes making claims about their credentials to envision and deliver sustainable solutions for agriculture into the future. (shrink)

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)