In recent years, there has been an increased attention to temporality in political theory, and such attention is sorely needed. For too long political theory, with the exception of occasional phenomenological forays, has remained grounded in a particular experience of time as linear and sequential. This book aims to unsettle the dominant framework by putting time itself, and the experience of time in everyday life, at the center of its critical analysis. Smita Rahman focuses on the experience of time (...) as one where past, present, and future intermingle with each other and refuse to adhere to a sequential structure. Rather than trying to tame the flux of time, this book places this "out of joint" experience of time at the center of its analysis of global politics. Rahman takes the highly abstract concept of time and decenters it to speak to a wide range of political issues across disciplines by exposing the cultural construction of the foundational concept of time in political theory and attending closely to the challenges of cultural incommensurability that it encounters in a globalized world of difference. Specifically, the book looks at interrogation practices in Afghanistan, the challenges of coping with the burdens of collective memory in Algeria, South Africa, and Rwanda, the difficulty of uncritically applying such a framework to the Muslim world through the language of secularism, and finally at the beginnings of democratic emergence in Bangladesh to explore a politics of contingency. (shrink)

Spirituality-at-work is a new movement in the United States that links spirituality with business. It seeks to usher in a values-based environment wherein individuals can experience meaning and purpose in life by functioning holistically—as physical, intellectual, emotional and spiritual beings. Several examples are cited of companies actively working towards achieving such a climate, and their success in meeting social as well as fiscal responsibilities. The paper traces some of the undercurrents that have led to this new movement—rightsizing, labour force shortages, (...) entry of women, concerns for ecology and human collectivity, society's renewed interest in religion, and new thinking on the essence of leadership. The paper concludes with an examination of the likely future of the movement. (shrink)

The need to nurture dynamic leadership in all possible ways is felt all the more today in the world. Leadership must be aligned with the world where it can be stated that the world is too complex and is rapidly changing and hence, one person alone cannot provide all the answers. Dynamism in thought, word and action can certainly benefit the leader, the organization as well as the country in diverse ways. Leader can no longer be a person - a (...) person who is in charge of a group and instead, the thought is that leadership can come from anyone. This means we need many leaders who are able to offer dynamic leadership that is needed in the modern age. Fallacious thinking most often leads to rigidity, self-centeredness, vindictiveness, biases, indifference in context to leadership are explicit today. For example, corruption, lack of commitment, opportunistic leadership etc. The possibility of nurturing dynamic leadership thought is an important proposition that this paper raises. This implies orienting leaders to eliminate fallacies and sharpen logical thinking in a gradual way. A good leader should exude integrity, self-awareness, courage, respect, empathy, and gratitude besides being an agile, effective delegator, and show the direction of growth. It is a belief that these key leadership qualities can be learned and improved through professional coaching, mentoring and counselling. Research indicates that value-based leadership generally leads to better decision-making, increased support for decisions and leader transparency, better follower morale, and opportunities to build trustworthy relationships. There is also a discussion that the leaders who appreciate the influence of servant leadership and emotional intelligence in their relationships have the potential to develop high-quality interpersonal relationships with all stakeholders. Hence, in view of leadership styles this paper is also an exploration of leadership styles that can be mentored through philosophical counselling. (shrink)

In an unusual appearance in the press room in Fall 2017 then White House Chief of Staff general John Kelly made an interesting set of observations that compared our political present to a more traditional and seemingly upright past. "You know when I was a kid growing up, a lot of things were sacred in our country. Women were sacred, looked upon with great honor. That's obviously not the case anymore, as we've seen from recent cases. Life - the dignity (...) of life - is sacred. That's gone. Religion, that seems to be gone as well", he said. In his comments Kelly seemed to be lamenting the loss of a chivalric past (which, to be clear, lounged grandly on a system of violent exclusion and deep prejudice) that is no longer available to us. In particular, he linked the idea of the sacred with the concept of honor, which in turn was linked to its close cousin, dignity. In Kelly's language, our present political moment was cast as profane and corrupt, unmoored from religion and tradition and cloaked in the shadows of moral bankruptcy. It was characterized as an age without honor and therefore without the guardrails of decency to govern behavior. It is not surprising to see the concept of honor invoked in this context in our contemporary political discourse, doused heavily in the language of remembrance of things past and often with a hyper masculine tint (look no further than Jordan Peterson and his acolytes for the most reductive examples of such thinking, or much more profoundly, to Harvey Mansfield's work on masculinity). Invoking honor in this manner seeks to restore balance and constancy to a chaotic present that in these renderings has been unmoored by radical feminists, populist movements for racial equality, and advocates of gay and trans rights. (shrink)

Eukaryotic genomes are packaged into nucleosomal chromatin, and genomic activity requires the precise localization of transcription factors, histone modifications and nucleosomes. Classic work described the progressive reassembly and maturation of bulk chromatin behind replication forks. More recent proteomics has detailed the molecular machines that accompany the replicative polymerase to promote rapid histone deposition onto the newly replicated DNA. However, localized chromatin features are transiently obliterated by DNA replication every S phase of the cell cycle. Genomic strategies now observe the rebuilding (...) of locus‐specific chromatin features, and reveal surprising delays in transcription factor binding behind replication forks. This implies that transient chromatin disorganization during replication is a central juncture for targeted transcription factor binding within genomes. We propose that transient occlusion of regulatory elements by disorganized nucleosomes during chromatin maturation enforces specificity of factor binding. (shrink)

Materialism is the oldest known philosophy. Philosophy was born as materialism and man had been essentially materialistic in character. In general, all our earliest experiences are of the material world. Philosophy means love for knowledge which is the unique characteristic of man. Man is never satisfied with mere food and shelter. Reason impels him towards a quest for knowledge. Philosophy is born at a man's attempt to have rational explanation of the universe around him and of himself as a part (...) of the universe out of which he had originated and where he has to live, act and think. There is strong and widely prevalent notion that we Indians are basically spiritualistic in outlook and materialism belongs to western thought. This popular view Indian Philosophy perhaps originated from the false notion that "East is East and West is West"- a notion which according to Radhakrishnan, is sign of "abysonal ignorance". Man is either naturally materialists or naturally idealist the study of the history of philosophy, on the contrary, shows that materialism is the earliest philosophy. Prof. Stace rightly points out: "Materialism is ingrained in all men. We easterns and westerns, are born materialists. (shrink)

Considerations of justice and concern for well-being support conducting mental health research and addressing ethical concerns specific to mental health research are critical. We discuss these concerns, provide recommendations to enable the ethical conduct of mental health research, and argue that participants’ interests should be given primary weight in resolving apparent dilemmas. We also comment on provisions of two legislative actions in India relevant to mental health research: Rights of Persons with Disability Act 2016 and the Mental Health Care Act (...) 2017. Both conform to the 2006 United Nations Convention on Rights of Persons with Disabilities of which India is a signatory. Both provide protections and enumerate rights relevant to people with mental health conditions but with differing focus. The commonalities and differences between the three are discussed in the background of international literature on research in mental health conditions. Studies involving deception and future directions for ethical requirements regarding genetic research are discussed. (shrink)

Family has always been an important unit of analysis in an effort to improve and understand human development. Studying the changes in the institution of family and households keeping in view the demographic, social, and economic transitions also becomes imperative. So far, in our knowledge, there are very few studies based in India have investigated the household size and family formation patterns, while a few of them have looked into its possible causes or associations and demographic, economic, and social repercussions. (...) In particular, as per our knowledge, there is no evidence on who is losing and who is gaining among family members due to the unprecedented transition in family forms in India. This paper serves a twofold purpose as first it seeks to explore and enrich the field of family demography in India by studying the existing evidence in the field as well as allied fields to understand how family serves as the nuclei directing individuals and communities toward certain behaviors and choices which consequently translate into larger social, economic and demographic transitions. Second, it also discusses the missing links and scope in the field of family demography in India as compared to the developed societies to provide future research prospects in this area. (shrink)

The book evaluates on-going ethical conversations to learn how emotional communication is received, teachings internalized, and a religious world-view brought to life. Exploring how religious values saturate people's consciousness to induce subtle shifts in moral and ethical sensibilities, this book is about people's practices that illuminate how Islam is lived. Based on fieldwork conducted in Ankara between 2010-2016, the study enquires into people's ethical, religious, and moral motivations, through the use of the ethnographic method and "thick description". Conversations and interviews (...) with officials, community leaders, students, entrepreneurs, professionals, and blue-collar workers, were subjected to close scrutiny to foreground societal change and churning. To capture perspectives absent or deliberately overlooked in mainstream public discourse and scholarship, fieldwork was conducted in locations ranging from homes, offices, university dorms, and the shrines of saints. In listening closely to how people talk about their religious practices, the book addresses the question of how Islamic subjectivities are being forged in Turkey. The study unveils how people are pushed to re-think old practices and attitudes in the process of reinterpreting Islam in the light of contemporary concerns. Filling a gap in the literature where micro-level, grounded analyses of culture and society are relatively rare, the book is a key resource for readers interested in anthropology of religion and gender, ethnography, Turkey and the Middle East. (shrink)

What are the political implications of a complex image of time, where time does not unfold progressively in a neat linear structure, but where the past is always present and the future impinges on the now? If the past is inescapably present, how do societies that live with grievously injured pasts come to terms with them in the present for the sake of the future? How do they try to address the collective memories of their people, when such memories are (...) marked by violence and conflict, without resorting to vengeance? Drawing from the philosophical writings of Friedrich Nietzsche, this article examines the way in which two countries have recently attempted to negotiate the politics of memory – Algeria and Rwanda. It poses such questions as how much should be forgotten and how much should be remembered? It also asks the difficult question of how such pasts can be overcome and transfigured in the present for the sake of the politics of an affirmative politics of the future. (shrink)

A comparative study of wonder in South Asian religions.

Description: This monograph intends to highlight Professor P.T. Raju's contribution to Indian philosophy in general and Advaita in particular. Raju is regarded as one of the architects and disseminators of Indian philosophy in the contemporary philosophical scene. This work covers a wide range of philosophical issues discussed by Raju in his writings concerning the nature of Indian philosophy, Comparative philosophy, and Advaita. His corpus of writings exhibits the richness of Indian philosophy, culture and heritage. His approach to Indian philosophy is (...) an eye opener to those who look down upon it as a form of religious occultism and mysticism. Raju vindicates that there is as much metaphysics, epistemology and logic in Indian philosophy as it is found in its Western counterpart. His commitment to Advaita is not a blind one. He is fully convinced that the arguments advanced by the Advaitins in support of their position are not dogmatic but logical in their nature. Raju critically examines other systems of philosophy, both Eastern and Western, from the standpoint of Advaita. (shrink)

Filial piety is a Confucian concept derived from Chinese culture, which advocates a set of moral norms, values, and practices of respect and caring for one’s parents. According to the dual-factor model of filial piety, reciprocal and authoritarian filial piety are two dimensions of filial piety. Reciprocal filial piety is concerned with sincere affection toward one’s parent and a longstanding positive parent-child relationship, while authoritarian filial piety is about obedience to social obligations to one’s parent, often by suppressing one’s own (...) wishes to conform the demands of the parent. The primary aim of this study is to investigate the moderating effect of culture on the relationships between filial piety and palliative care knowledge. The secondary aim is to investigate whether filial piety is a universal construct across Singaporean and Australian cultures. A total of 508 participants living in Singapore and Australia were surveyed between May and October 2020. The final sample comprised of 406 participants, with 224 Singaporeans and 182 Australians. There were 289 females, 115 males, and two unspecified gender in the sample, with an average age of 27.27 years. Results indicated a significant effect of culture on authoritarian filial piety and palliative care knowledge. Singaporeans showed higher authoritarian filial piety and higher palliative care knowledge than Australians. However, no effect of culture was found on reciprocal filial piety. Overall, no significant correlation existed between palliative care knowledge and reciprocal filial piety and authoritarian filial piety. For Singaporeans, a weak negative correlation was found between palliative care knowledge and authoritarian filial piety. In contrast, Australians and Singaporeans indicated a positive, moderate correlation between reciprocal and authoritarian filial piety. Further, culture moderated the relationship between authoritarian filial piety and palliative care knowledge. High authoritarian filial piety was associated with increased palliative care knowledge among Australians, while high authoritarian filial piety was associated with decreased palliative care knowledge among Singaporeans. The results support the conceptualization of filial piety as a possible psychological universal construct. In addition, the results point out an important implication that public health programs should target the appropriate filial piety types to enhance palliative care knowledge among Singaporeans and Australians. (shrink)

Bacteria use trans‐translation to rescue stalled ribosomes and target incomplete proteins for proteolysis. Despite similarities between tRNAs and transfer‐messenger RNA (tmRNA), the key molecule for trans‐translation, new structural and biochemical data show important differences between translation and trans‐translation at most steps of the pathways. tmRNA and its binding partner, SmpB, bind in the A site of the ribosome but do not trigger the same movements of nucleotides in the rRNA that are required for codon recognition by tRNA. tmRNA‐SmpB moves from (...) the A site to the P site of the ribosome without subunit rotation to generate hybrid states, and moves from the P site to a site outside the ribosome instead of to the E site. During catalysis, transpeptidation to tmRNA appears to require the ribosomal protein bL27, which is dispensable for translation, suggesting that this protein may be conserved in bacteria due to trans‐translation. These differences provide insights into the fundamental nature of trans‐translation, and provide targets for new antibiotics that may have decrease cross‐reactivity with eukaryotic ribosomes. (shrink)

The Sai Baba movement, one of the most widespread and popular modern South Asian religious movements, owes its origin to a saint, Sai Baba of Shirdi (d.1918), who was probably born around 1838. Through his successor, Sathya Sai Baba (b. 1926), the movement has become a transnational phenomenon in the late twentieth century and has also expanded the main centers of its charisma, including today Shirdi town in the Indian state of Maharashtra and Puttaparthi town in the neighboring state of (...) Andhra Pradesh. While most of the available literature is hagiographical in nature, some aspects of the movement have been studied - the figures of Shirdi Sai Baba and Sathya Sai Baba, the middle-class constituency of the Sathya Sai Baba movement, role of miracles, and the pedagogical role of movement, for instance. These studies are part of a growing interest in new religious and reformist movements in South Asia in the past century, their impacts on civil society and its institutions, and their relationships to the nation-state. (shrink)

Making transformative services such as healthcare accessible to low-income consumers is an ethical challenge of vital importance to marketers. However, most low-income consumers across the world are excluded from the market for such transformative services because of financial constraints arising from poverty. In this paper, instead of focusing on the micro-interplay between firms and consumers, we examine the macro-interplay among firms, consumers, and public policy in addressing the ethical challenge of market inclusion at the base of the pyramid. Specifically, we (...) examine how the Vietnam government used a policy of free and universal health insurance for children under the age of six as a means of lowering affordability barriers and fostering market inclusion in the healthcare market. Overnight in 2005, all children under the age of six living anywhere in Vietnam became eligible for free health insurance. Using this policy intervention as a natural experiment, we compare market inclusion outcomes of children under the age of six with older children who were ineligible before and after the program was implemented. We show that lowering affordability barriers through public policy increases access to target services, increases consumers’ overall out-of-pocket spending, and increases access to complementary services. By adopting a macromarketing lens, this study makes a strong case for collaboration among firms, governments, and communities in addressing the ethical challenge of system-wide market inclusion in base-of-the-pyramid markets. (shrink)

Encyclopedic dictionary of philosophy; includes brief biographies of prominent philosophers.

Unknown to most Western psychologists, ancient Indian scriptures contain very rich, empirically derived psychological theories that are, however, intertwined with religious and philosophical content. This article represents our attempt to extract the psychological theory of cognition and consciousness from a prominent ancient Indian thought system: Samkhya-Yoga. We derive rather broad hypotheses from this approach that may complement and extend Western mainstream theorizing. These hypotheses address an ancient personality theory, the effects of practicing the applied part of Samkhya-Yoga on normal and (...) extraordinary cognition, as well as different ways of perceiving reality. We summarize empirical evidence collected in diverse fields of research that allows for making judgments about the hypotheses, and suggest more specific hypotheses to be examined in future research. We conclude that the existing evidence for the hypotheses is substantial but that there are still considerable gaps in theory and research to be filled. Theories of cognition contained in the ancient Indian systems have the potential to modify and complement existing Western mainstream accounts of cognition. In particular, they might serve as a basis for arriving at more comprehensive theories for several research areas that, so far, lack strong theoretical grounding, such as meditation research or research on aspects of consciousness. (shrink)

Biobank-based research is not specifically addressed in Indian statutory law and therefore Indian Council for Medical Research guidelines are the primary regulators of biobank research in India. The guidelines allow for broad consent and for any level of identification of specimens. Although privacy is a fundamental right under the Indian Constitution, courts have limited this right when it conflicts with other rights or with the public interest. Furthermore, there is no established privacy test or actionable privacy right in the common (...) law of India. In order to facilitate biobank-based research, both of these lacunae should be addressed by statutory law specifically addressing biobanking and more directly addressing the accompanying privacy concerns. A biobank-specific law should be written with international guidelines in mind, but harmonization with other laws should not be attempted until after India has created a law addressing biobank research within the unique legal and cultural environment of India. (shrink)

It is platitudinous to say that whenever we try to read some ancient text or interpret some theory distant in space and/or time, we employ contemporary tools of analysis, contemporary techniques of modeling. Even while building theories, theoreticians (philosophers and scientists alike) are found to take help from the technology of the time. Aristotle, for example, had a wax-tablet view of memory. Leibniz used the model of a clock to explain the harmonious universe. Freud used a hydraulic model of the (...) flow of libido, and the telephone switchboard model guided psychologists while they were theorizing on intelligence. Nearer to our time, we have seen physicists explaining the structure of an atom by the model of the .. (shrink)

It is rare to come across a philosophical work that breaks away from what has come before it and augurs a new way of doing philosophy. Petri Berndtson’s remarkable new book, Phenomenological Ontolo...