In this article, we illuminate how a consumption practice in an ephemeral religious organization subverts systems of economic inequality that otherwise prevail in, and structure, society. Drawing on a rich ethnographic study in Pakistan, we show how the practice of food consumption in the Tablighi Jamaat —an Islamic organization originating in South Asia that is practiced intermittently by its followers—represents temporal spaces of egalitarianism. Within these temporal spaces, entrenched economic hierarchies that are salient in organizing Pakistani society are challenged. We (...) found that while the fundamental principles of the Tablighi Jamaat advocate for subversion of the economic hierarchies that propagate myriad inequalities by demarcating local Muslims into spheres of different social and economic classes, it is in the practice of food consumption when ethical transgression from these hierarchies are rendered most intelligible. Finally, we consider the implications of this study to the emerging field of Islamic business ethics. (shrink)

Festschrift volume to K. Ramakrishna Rao, Indian psychologist, philosopher and educationist; contributed articles.

To encourage new research on the role of institutions in the entrepreneurial process in less developed countries, the authors propose a conceptual framework to investigate concurrent institutional constraints. The authors define these constraints as geopolitical contexts that encounter simultaneous challenges to well functioning formal and informal institutions. Systems of stronger institutions compensating for weaker institutions are hampered in these settings and such systems weigh heavier on local entrepreneurs and further challenge their ability to mobilize resources and access market opportunities. By (...) investigating the extreme operating conditions of these settings, scholars gain a deeper understanding of how entrepreneurs confront operational dilemmas and express agency through engaging with bricolage and cultural entrepreneurship. To animate these proposals, the authors consider a case illustration of a venture operating under such constraints. (shrink)

Social anxiety may disrupt the empathic process, and well-regulated empathy is critical for navigating the social world. Two studies aimed to further understand empathy in the context of social anxiety. Study 1 compared individuals with elevated or normative social anxiety on a measure assessing cognitive and affective empathy for positive and negative emotions conveyed by other people (“targets”), completed under social threat. Relative to individuals with normative social anxiety, individuals with elevated social anxiety had greater cognitive empathy and no differences (...) in affective empathy, regardless of emotion type. As greater cognitive empathy can be maladaptive, Study 2 tested whether this could be down-regulated. Individuals with elevated social anxiety underwent emotional working memory training (eWMT) for negative emotional information, or control training (CT). Effects on an empathy measure completed under social threat were assessed. Cognitive empathy for negative emotions decreased following eWMT but not CT, and this was only evident for those with higher pre-training working memory capacity. Cognitive empathy for positive emotions and affective empathy were not affected. Overall, social anxiety is associated with aberrant elevated cognitive empathy for negative and positive emotions, and the deviation in cognitive empathy for negative emotions can be regulated with eWMT for certain individuals.Trial registration: Australian New Zealand Clinical Trials Registry identifier: ACTRN12618001196235.. (shrink)

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 dramatic title Against a Hindu God: Buddhist Philosophy of Religion in India, while accurate enough in some respects, does not do justice to this subtle, densely argued, technically demanding, and often astonishingly wide-ranging book by Parimal Patil. The traces of the doctoral thesis that it was in a previous life are still there, evident in the concern to explain methodology to inquisitorial examiners and the reluctance to let any footnote go by if it can possibly be included. That said, (...) it is a powerfully realized book. Against a Hindu God is structured in such a way as to gradually focus in on the subject of the core third chapter that gives the book its name, Ratnakīrti’s argument in the .. (shrink)

Reading a passage in the Sanskrit Mahābhārata—the attempted disrobing of Princess Draupadī after her senior husband has gambled her away (after losing all his wealth, his brothers and himself)—I suggest that we see in her attitude and angry words an expression of contempt. I explore how contempt is a concept that is not thematized within Sanskrit aesthetics of emotions, but nonetheless is clearly articulated in the literature. Focusing on the significance of her gendered expression of anger and contempt, and the (...) positive acceptance of it in the text, I suggest that contempt can be understood as a transformative attitude in a woman (even a high-born one) towards iniquities in a patriarchal culture. (shrink)

Liberalism and pluralism are seen as being in tension in liberal Western nation-states, while multiculturalism, as a policy of resource allocation to minority groups, has been the standard response to pluralization. This limits the pluralist potential of a constitutional liberalism. The fusion of a liberal theory of autonomous individuality with a pluralist theory of multiple belonging has to look beyond multicultural policy in order to enhance liberal commitments to citizens through pluralist provisions. An analysis of the Indian Constitution's Fundamental Rights, (...) as a normative document, shows that the citizen can be understood as an autonomous individual given identity through belonging to a plurality of groups. Consequently, rights are taken to accrue to all citizens equally as autonomous individuals, but also by virtue of their belonging to groups, with special provisions made available for vulnerable ones. Rights for a plurality of vulnerable groups should not be seen as illiberal additions but integral to the conception of liberalism. If such a view of citizenship were to be integrated into the liberal constitutions of irreversibly pluralizing Western democracies, then a pluralistic constitutional patriotism could be fostered amongst members of vulnerable groups, while demonstrating that standard liberal rights guarantee equal citizenship for all. (shrink)

The Caraka Saṃhitā (ca. first century BCE–third century CE), the first classical Indian medical compendium, covers a wide variety of pharmacological and therapeutic treatment, while also sketching out a philosophical anthropology of the human subject who is the patient of the physicians for whom this text was composed. In this article, I outline some of the relevant aspects of this anthropology – in particular, its understanding of ‘mind’ and other elements that constitute the subject – before exploring two ways in (...) which it approaches ‘psychiatric’ disorder: one as ‘mental illness’ ( mānasa-roga), the other as ‘madness’ ( unmāda). I focus on two aspects of this approach. One concerns the moral relationship between the virtuous and the well life, or the moral and the medical dimensions of a patient’s subjectivity. The other is about the phenomenological relationship between the patient and the ecology within which the patient’s disturbance occurs. The aetiology of and responses to such disturbances helps us think more carefully about the very contours of subjectivity, about who we are and how we should understand ourselves. I locate this interpretation within a larger programme on the interpretation of the whole human being, which I have elsewhere called ‘ecological phenomenology’. (shrink)

Critical study of Asfār al-arbaʻah fī al-ḥikmah, written by Muḥammad ibn Ibrāhīm Ṣadr al-Dīn Shīrāzī on Islamic philosophy.

Daya Krishna’s creative criticism of the prevalent traditionalist interpretation of classical Indian philosophy is analytically stated and evaluated. His objections to classifying Indian philosophies into orthodox and heterodox systems, applying to a group of differing philosophies the common labels of vedānta or vedāntic, making these terms multi-referential, inappropriately titling some books as Nyāyasūtra, Sānkhayarikārika, etc., though they discuss a miscellany of themes, etc., are also discussed and assessed. His calling of these terms and some others of their like, or the (...) practice of using them, mythical is examined. It is shown that they may not be accurate but their use has not become disutile. In their prevailing usage, seemingly misleading characters have become sterile and therefore they have ceased to be misleading and continue functioning as convenient classificatory terms. Enjoying his calling of the concept of puruṣārtha and the theory of puruṣārtha too mythical, it has been shown that the concept is not because it means any object of anyone’s and there are many such objects; the theory is not because it is historically an important component of classical Indian value theory. I have also shown that as presented by traditionalist writers, it is not a logical elegant theory, but a fairly workable one can be carved out of the classical theory by linking together some elements of it in newer ways with the logical cement obtainable from modern value theorizing. Something similar has been done with Daya Krishna ’s analysis of the traditionalist claim that Indian philosophy is spiritualist. DK links it with Indian culture through the concept of mokṣa. I have shown that it is the result of linking philosophy too tightly with religion, of course, through the doorway of the concept of mokṣa, by pointing out that mokṣa is a religious, and not an ethical, value. (shrink)

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)

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.

Critical management studies (CMS) has emerged as an influential paradigm for organization and management researchers in the last three decades. While various strands of CMS have been adopted to conceptualize or empirically investigate a myriad of organizational phenomena, researchers in the field have yet to substantively apply this paradigm to the study of business ethics. This is unfortunate inasmuch as CMS potentially offers important analytical tools from which to address a range of germane issues pertaining to business ethics. As such, (...) the aim of this article is to broadly introduce CMS to the business ethics scholarly community, underscoring particularly its central ontological and epistemological commitments. This article further identifies several important CMS-inflected research trajectories that scholars may pursue to explore pressing questions related to business ethics. In sum, the authors underscore the utility of CMS to the study business ethics and call for increased inquiry in this intersectional domain. (shrink)

Classical Indian schools of philosophy seek to attain a supreme end to existence--liberation from the cycle of lives. This book looks at four conceptions of liberation and the roles of analytic inquiry and philosophical knowledge in its attainment. The central motivation of Indian philosophy--the quest for the Highest Good--is situated in the analytic philosophical activity of key thinkers.

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)

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)

Abstract“Moore–Wittgenstein controversy” on the problem of certainty should be understood and studied from two perspectives—one from philosophical use of ordinary language (Moore) and the other from using ordinary language for normal linguistic exchange (Wittgenstein). To study it from one and only one perspective—either Moorean or Wittgensteinean—is narrow and biased. Looked at from the normal linguistic exchange, Wittgenstein’s arguments are convincing and Moore’s truisms seem rather odd. But when looked at from philosophical discourse and his defence of common sense, Moore’s truisms (...) are interesting and not faulty. (shrink)

In 2022, students at North American universities with third-dose COVID-19 vaccine mandates risk disenrolment if unvaccinated. To assess the appropriateness of booster mandates in this age group, we combine empirical risk-benefit assessment and ethical analysis. To prevent one COVID-19 hospitalisation over a 6-month period, we estimate that 31 207–42 836 young adults aged 18–29 years must receive a third mRNA vaccine. Booster mandates in young adults are expected to cause a net harm: per COVID-19 hospitalisation prevented, we anticipate at least (...) 18.5 serious adverse events from mRNA vaccines, including 1.5–4.6 booster-associated myopericarditis cases in males (typically requiring hospitalisation). We also anticipate 1430–4626 cases of grade ≥3 reactogenicity interfering with daily activities (although typically not requiring hospitalisation). University booster mandates are unethical because they: (1) are not based on an updated (Omicron era) stratified risk-benefit assessment for this age group; (2) may result in a net harm to healthy young adults; (3) are not proportionate: expected harms are not outweighed by public health benefits given modest and transient effectiveness of vaccines against transmission; (4) violate the reciprocity principle because serious vaccine-related harms are not reliably compensated due to gaps in vaccine injury schemes; and (5) may result in wider social harms. We consider counterarguments including efforts to increase safety on campus but find these are fraught with limitations and little scientific support. Finally, we discuss the policy relevance of our analysis for primary series COVID-19 vaccine mandates. (shrink)

Using recontructive ideas available in classical Indian original works, this book makes a departure in the style of modern writings on Indian moral philosophy.

This volume is a collection of Devi Prasad’s essays on Gandhi, social justice and social change. The different essays address themes ranging from Gandhi’s ideals of satyagraha and ahimsa, civil disobedience and non-violence, to the Gandhian approach to education as founded in making and crafting as well as participation in the political and social movements of our times. They also engage the revolutionary potential of Gandhi’s thought, drawing parallels between Lenin and Gandhi and analysing the historical significance of Gandhi’s (...) anti-imperialist yet non-violent political philosophy. In sum, the volume dwells on the continuing, critical relevance of Gandhi in our times. It will be of interest to those in education, political science, peace and conflict studies, history and philosophy, as well as to the general reader interested in Gandhian thought. (shrink)

(2003). Non-violence and the other A composite theory of multiplism, heterology and heteronomy drawn from jainism and gandhi. Angelaki: Vol. 8, No. 3, pp. 3-22.

This Work Analyses Some Basic Concepts Of Indian Ethics. It Shows That A Varnadharma Cannot Be Both Natural And Obligatory, The Prescription Of Acting Desirelessly Makes Any Desireless Action Justified, The Jivan-Mukti Concept Is Inapplicable, Etc.

This book studies the history of intercultural human rights. It examines the foundational elements of human rights in the East and the West and provides a comparative analysis of the independent streams of thought originating from the two different geographic spaces. It traces the genesis of the idea of human rights back to ancient Indian and Greco-Roman texts, especially concepts such as the Rigvedic universal moral law, the Upanishadic narratives, the Romans' model of governance, the rule of law, and administration (...) of justice. It also looks at Cicero's concept of rights and duties which focuses on quality of compassion and fair play, and Seneca's expositions on mercy, empathy, justice and checks on the arbitrary exercise of power. An important contribution, this book fills a significant gap in the study of human rights. It will be useful for students and researchers of political science, ancient history, religion and civilizations, philosophy, history, human rights, governance, law, sociology, and South Asian studies. The book also caters to general readers interested in the history of human rights. (shrink)

According to Russell, the aim of education is three-fold: acquisition of the skills necessary for making life comfortable, to provide for the wise use of leisure by proper cultural growth and to cultivate the sense of citizenship. Russell argues that utility should not be the only aim of education. In addition to that, the humanistic elements of education are to be cultivated. He prefers to distinguish between ‘education of character’ and education in knowledge’. What he means is that the education (...) system must aim at eliciting in every boy and girl, the intrinsic quality that exists. Russell rejects the view that classics are ornamental and science is useful. The study of classics, he feels, will enable a man to become a full-fledged human being because they touch upon the aesthetic and spiritual dimensions of man. According to Russell, education should aim at broad cultivation of the mind leading to an awareness of man’s place and destiny in the society and the universe. (shrink)

Over the last decade, scholars across the wide spectrum of the discipline of sociology have started to reengage with questions on morality and moral phenomena. The continued wave of research in this field, which has come to be known as the new sociology of morality, is a lively research program that has several common grounds with scholarship in the field of business ethics. The aim of this thematic symposium is to open constructive dialogues between these two areas of study. In (...) this introductory essay, we briefly present the project of the new sociology of morality and discuss its relevance for business ethics. We also review the contributions to this thematic symposium and identify four specific domains where future research can contribute to fruitful dialogues between the two fields. (shrink)