Let us now examine one of these radical positions, say, the sceptical one first. According to this, since error is a fact, we may as well treat every perception as erroneous, only undetected so far and so accepted as true. But if we accept error as a fact we must also accept truth as such, for an error cannot be known as one unless we know something as true. When one says one mistook a rope for a snake one must (...) know the rope truly, otherwise there can be no mistake. One may think erroneously, "I am apparently seeing a rope but it may be that I am only imagining it, just as I imagined the snake; I may be mistaking something else for a rope." But then one must also see that as the rope is thus doubted, the unreality of the snake must also be doubted, for it is against the rope as real that the snake becomes unreal. And now one would have to say, "Perhaps I am imagining this rope which might really be the snake I thought I imagine." But in this state of oscillation one cannot pronounce any judgment at all, and so cannot assert anything about the truth and falsity of any perception. The original perception proving false leads one, through analogy, to doubt the latter perception. But if there is a doubt regarding the falsity of the original perception, there cannot be a legitimate doubt regarding the validity of the later one. More generally we may say that if one doubts one's perceptions of certain objects on the ground that some perceptions regarding these had proved false in the past, this doubt logically involves the possibility of those perceptions, rejected as false being true. So that though one may psychologically take up the attitude of doubt with respect to every perception, this attitude has no rational backing. If, however, one doubts certain objects of perception because some other perceptions e.g., snakes) proved false, one has only a weak analogy and is, moreover, forced to doubt all perceptions, including those which proved certain perceptions false, thereby starting the original doubt. But then the reasoning given above which will dispel this doubt will have to be applied. So that this doubt cannot be rationally justified. The argument that since certain perceptions have proved false therefore every one of them may prove so is, after all, a very weak one. A perception is false only when it is falsified by a true one, and we cannot doubt a perception unless it is so falsified. (shrink)

The solipsist, on the analogy of our dream-experience, imagines a higher mode of selfhood or spirit to whom the world is like a dream; his own self is a lower or deluded mode of this selfhood and to it the world appears as real. Thus objectivity appearing to the lower self is illusory and contingent, not ultimate. This analogical argument for a higher self, as against an alien God, has this counter-argument. In dreams I have unpleasant experiences because of certain (...) external causes, such as physiological and psychological. But what compels my higher self to have the unpleasant dreams that are my waking experiences of life? In other words, why cannot my higher self have nothing but rosy dreams when there cannot be anything else than itself to force on it bad ones? The answer to this is that in our dreams and fantasies we do not have unpleasant experiences due to external causes only, but also due to our inherent love of experience for its own sake. Our dreams are our wish-fulfilments too. We love to have all sorts of experiences, to taste all kinds and shades of emotion. Thirst for passions, curiosity after the unknown, and adventure for the strange and the new mark our empirical self. So it is not absurd to conceive the higher self fashioning its dreams, our waking experiences, as a mixture of pleasant and unpleasant elements rich in variety and complexity. And just as my empirical self is said to enjoy the experiences of my dreams, so this higher self may be said to enjoy his dreams, my waking experiences. (shrink)

Mainly papers presented at a conference held at Jadavpur University in 2000.

Dr Chaudhury is concerned to defend what is responsible and hopeful in contemporary ecological thinking, but to avoid the trap of denying that any positive contribution can be made by western science and technology. Critical rationalists do not need to agree with her suggestions and recommendations in order to welcome her positioning of environmental issues alongside the traditional human and political debates about freedom. The Indian perspective that informs this book is particularly impressive and interesting. David Miller (University of (...) Warwick) Professor Mahasweta Chaudhury is Professor for Philosophy at Calcutta University in India. In the late sixties she studied at the London School of Economics under Karl Popper, John Watkins, Alan Musgrave and Imre Lakatos. (shrink)

Finding the Raga is more than a book that tries to make sense of the raga, of Indian classical music, and of how Indian music challenges Western notions of what music might be. It is a work of self-inquiry, as might be expected from Amit Chaudhuri, a musician who is also a novelist; a novelist who is also a critic and essayist; a trained and recorded performer in the Indian classical vocal tradition who was also, once, a guitarist and songwriter (...) in the American folk music style and is now a composer and recorded performer in experimental music. Each one of these undertakings and selves signifies turns at different points in life, and each turn and change of direction brings a fresh perspective on music, writing, and what it means to take on and do these things. No category-Indian, Western-is a given in this book. Partly a record of one of the most important turns in the author's life, toward North Indian music, and of its long aftermath, Finding the Raga is also part autobiography set in 1970s Bombay, part essay, and part detailed analysis of how we might grasp the conceptual underpinnings as well as the experience of music. It explores the different ways in which music relates to the world-whether it's through representation or evocation, as in Western music, or through the raga being sung at different times of day and in different seasons, as in Indian music-and also tries to understand what the act of listening involves for individuals and cultures. (shrink)

"Nimbarka's commentary on the Brahma-Sutras known as the Vedanta-Parijata-Saurabha, and that of his immediate disciple Srinivasa styled the Vendanta-Kaustubha are the chief works of the school of philosophy associated with the name of Nimbarka. The latter ".

The essay reads as a moment of alliance – a moment of reading of two disparate things together. The event of alliance remains inspired by Gilles Deleuze's theorisations of becoming. This marks the coming together of unrelated things – one into the fold of another – without being subordinated in the process. It reads an anime, Kiki's Delivery Service, with Deleuze and Guattari's writings on ‘the girl’ – where the girl represented as ‘real’ in a fantasy meets the girl written (...) as a metaphor in a theoretical intervention. This inflicts a sense of violence, of abstraction, to both the figures of ‘girl’. On the one hand, Miyazaki's work, removed from the discourse of anime, is placed under a feminist scrutiny, while on the other hand, Deleuze and Guattari's notion of the ‘girl’, extracted from the logic of the original texts, is reinserted into feminist renditions. The two readings are coordinated by a specific intention. This is to imagine the feminist potential of the ‘girl’. Occasionally the two works appear to talk to each other, yet sometimes they stand incommensurable. The texts animate each other without being subsumed by each other – inhabiting and following the movements to trace the other as fields of singularities which cannot be reduced to fixed identities or parallels. This transversal act of reading does not aim at coercing the Deleuzian notion of the girl upon Kiki, but rather looks forward to the conversations generated between the two narratives. (shrink)

This essay argues that the ‘thought figure’ of world literature has been under incalculable strain from its inception, given the diversity of linguistic and cultural contexts within which it must be understood. After a brief introductory discussion of Rabindranath Tagore’s talk on world literature, the essay goes on to connect world literature debates with those in global modernism, especially modernism in the colony. Looking at the networks of modernism, and the role of little magazines in India, particularly Bengal, in creating (...) a sense of world literature through reviews and translations, it stresses the importance of location, language, and perspective in the wake of decolonization. However, in the present time of ecological and planetary crisis, with a global upsurge of xenophobia, insularity, and ethnic, racist, or communal violence, the notion of a world, or of a world literature, is hard to sustain. (shrink)

THE IMMORTAL FLY: ETERNAL WHISPERS. WHO IS SHE? Author: Rituparna Ray Chaudhuri. Hello, Recently my book named, ‘The Immortal Fly: Eternal Whispers : Based On True Events of a Family' been published from Partridge (USA) In Association with Penguin Random House (UK) and achieved a separate Google identity. -/- As being # the author of the book, I thought to define self in the book what is definition of 'Depression'. I wanted to explain self in many ways, but the best (...) quotation appeared to me : “My life will end someday, but it will end at my convenience.’’ -/- ***** I am missing "her". By now, years passed without 'her' . Even though, unlike before, everything is becoming to be more scattered, gloomy and desolate. She is no-where whom I share my feelings. Even now, when I do close my eyes, I can visualize the same that I had left years since on 7th February, 2019 at 8.20 A.M. in the hospital struggling a continuous period of fifty days : on the fifty one day, my father said, ”The End of our Fifty Years relationship has been completed with the Fifty Days”….’Whoever’ she was to others , but she is our legend…To me, she is ‘My Ma’. -/- The story could begin, 'I failed preciously on success of my life.' Simplicity, Innocence, Belief, Faith and Personality met unknowingly with filthy waves skillfully immersed in Betray, Sorcery, Jealousy, Greediness, Revenge, Lie... ‘’ ******* The Daughter writes, “I had asked Ma many times, but her ‘impenetrable personality’ and dynamic words to everyone with a tinge of smile as reflected on her face, she was reluctant to continue her conversation with me. I had thought, hence, I must not be indefinite on my spoken words. Who shall I blame!” Based on true story of a family came from South Calcutta (India) to a suburb, on staying at home of the Daughter’s maternal grandmother’s house, this book reveals in facts and true events how Destiny had unknowingly ‘further’ played an abominable role to Fate of The Daughter, when eventually one day on 7th February, 2019 everything was finished within 8.20A.M. The Daughter is, therefore, left alone on terrestrial with immortal words as written in her Diary, ‘Eternal Whispers’: “My words to self that I am to fulfill my Ma’s - wish. ’’ ‘’ -/- • Keywords: 1. Diary and True Events 2. The Chaotic Society 3. Fatality 4. Of A-Family 5. Science , Philosophy and Literature 6. Severe Depression 7. Medical Journey. -/- The Alternative Title of the Book: The Greatest Mistake or Fortune:: The book is mainly carrying with intense words of a journey of the relationship between a Mother with her Daughter has left readers in an abrupt situation where ,perhaps, I can define "Man is the innocent creature with 'his' personality under circumstances..." -/- . (shrink)

"Then to this earthen Bowl did I adjourn My Lip the secret Well of Life to learn: And Lip to Lip it murmur'd-"While you live Drink!-for once dead you never shall return." " [http://philpapers.org/profile/112741] .

( http://philpapers.org/profile/112741 )"Let generation know to procure the love, the concept, knowledge and ideas with thoughts they are acquiring on versatile English Language, instead of making themselves to be felt dealing with only burden." -/- I too realize, -/- "Literature is not merely going through a book, It is the moment of definition of per feeling that : I am acquiring through an imagery.".

This paper seeks to examine the new empirical realities in India that globalization has ushered in and to explore the reasons for the hypervisibility of some of these realities and the neglect of others. The two interrelated questions that this paper asks of Indian sociology are: Why did a globalization propelled by the rise of new urban spaces, an expanding middle class, and a culture of consumption draw so much attention from Indian sociology? And why was the simultaneous crisis of (...) rural society, the precarious nature of labor, and the rise of cultural nationalism and its parochial bigotry so little taken into account? I suggest that the answers to these questions may be found in (i) the dominant intellectual traditions of Indian sociology; and (ii) its everyday local practices. This twofold approach stems from an understanding that Indian sociology’s tryst with globalization cannot be understood by a restricted focus on intellectual ideas alone but through the convoluted ways that the concept of globalization travelled into our classrooms, our syllabi and our common sense. (shrink)

(http://philpapers.org/profile/112741 ) [https://plus.google.com/108060242686103906748/posts/cwvdB6mK3J6 ] "Let generation know to procure the love, the concept, knowledge and ideas with thoughts they are acquiring on versatile English Language, instead of making themselves to be felt dealing with only burden." -/- I too realize, -/- "Literature is not merely going through a book, It is the moment of definition of per feeling that : I am acquiring through an imagery.".

The Business Roundtable's “Purpose of a Corporation” letter announced a shift from stockholder primacy to stakeholder primacy. Interestingly, we contend the letter's language employed a technical efficiency emphasis, suggesting a firm's executives chose to make this shift because they believed doing so would improve the firm's financial performance, via improved corporate governance. We examine whether investors actually accepted the technical efficiency arguments at face value, or in contrast believed the announcements were merely a “rational myth,” what management thought investors would (...) want to hear. We employ a 2-day cumulative abnormal return (CAR) event study for 140 publicly-held firms. Overall, we find investor support for the announcement. In addition, we found how returns to firms with prior similar announcements were negative at the time of the announcement. Also, the returns for firms having multiple signatories were positive and significant. (shrink)