Pleiotropically acting eukaryotic corepressors such as retinoblastoma and SIN3 have been found to physically interact with many widely expressed “housekeeping” genes. Evidence suggests that their roles at these loci are not to provide binary on/off switches, as is observed at many highly cell‐type specific genes, but rather to serve as governors, directly modulating expression within certain bounds, while not shutting down gene expression. This sort of regulation is challenging to study, as the differential expression levels can be small. We hypothesize (...) that depending on context, corepressors mediate “soft repression,” attenuating expression in a less dramatic but physiologically appropriate manner. Emerging data indicate that such regulation is a pervasive characteristic of most eukaryotic systems, and may reflect the mechanistic differences between repressor action at promoter and enhancer locations. Soft repression may represent an essential component of the cybernetic systems underlying metabolic adaptations, enabling modest but critical adjustments on a continual basis. (shrink)

This paper seeks to highlight the East‐West asymmetry in philosophical exchanges. It draws attention to the absence of Eastern thought in the curriculum of philosophy in the West and suggests that cliches and stereotypes about cultures in general and thought‐traditions in particular are perpetuated in this manner. The aim of the paper is to encourage ‘cross‐cultural conversation’ among philosophers. A critical review of the project of ‘comparative philosophy’ is made to disclose the fact that despite the difficulties of such an (...) endeavor, it is an attempt to bring thought‐traditions together and is thereby useful for promoting intercultural understanding. (shrink)

The article explores Alexis de Tocqueville’s explication of democracy as ‘civil religion’ or the new sacred of modern times. In Democracy in America, Tocqueville analyzed democracy as a political system as well as a moral value. The article begins with Tocqueville’s analysis of the religious roots of American democracy. Dissociated from the affairs of the state through the principle of ‘disestablishment’, religion became secure in civil society, whereas the concept of democracy became inviolable and ‘set apart’ as sacred. He noted (...) that the power of the majority acquires an inviolable character in democracy that had the potential to turn against the very principles that it upholds. In the Indian context, the debate around a uniform civil code is one such issue that captures this predicament. Working out a roadmap for Indian pluralism signposted with a constitutional commitment to equality, liberty and fraternity has proved to be a task fraught with moral and political complexities, if not impasse. The article argues that Tocqueville’s discovery of the role of religion in civil society, his mistrust of democratic majoritarianism and his emphasis on understanding the ‘practice’ of democracy have something to offer to the polarized UCC debate in India. (shrink)

This book analyses the many facets-psychological, epistemological, metaphysical-of the repeated philosophical adventures over centuries to explore and explain the indubitability of I-consciousness. While the major focus is on the Upanisadic and the Buddhist traditions, this volume also examines Western philosophical traditions in a cross-cultural philosophical context.

This article seeks to delineate some of the fundamental philosophical traits that are special characteristics of the Indian cultural soil. Tracing these from the Vedic period, it is shown that this heritage is still alive and gives a distinctive flavor to the science–religion dialogue in the Indian context. The prevalent attitude is not to view science and religion as antagonistic, but rather as forces that together could create a world where the persistent epistemological and ethical problems can get resolved to (...) the benefit of humanity. In Indian thought rationality and spirituality are not viewed as opposed categories. The notion of “evidence” has played a crucial role in all enquiries for legitimizing the sources of knowledge and the criteria by which any claim to knowledge can be tested. References to investigations pertaining to such areas as cosmology, ecology, ethics, study of consciousness, and so on are made in order to bring out their relevance for science–religion dialogue today. (shrink)

In this paper, I discuss the ethical underpinnings to the anthropological analysis of age and reproductive decline in the ‘management’ of infertility, by suggesting that assisted reproductive technologies ‘use’ age and reproductive decline to further endanger women’s bodies by subjecting it to disaggregation into parts that do not belong to them anymore. Here, the category of age becomes a malleable concept to manipulate women seeking fertility management. In ethnographic findings from two Indian ART clinics, amongst women aged between 20 and (...) 35 years visiting an IVF/art clinic in Hyderabad city in South India, and women above 50 years of age visiting an IVF/art clinic in Hisar in North India—reproductive bodies are similarly disaggregated. In case of younger women, the treatment is fixated on rescuing eggs that may be in ‘decline’, and in case of older women, the aim is to engineer a viable pregnancy. Thus, the constant focus on eggs and wombs in infertility treatment creates a body that is not only not whole but also completely without agency. Age becomes a category that has rhetorical value to ‘push’ or persuade women into particular forms of fertility management through infertility medicine. I undertake a problematization of the egg and the uterus through the identification of the recurring motif of the menstrual cycle within IVF treatment to suggest that bodily holism is not part of ART discourse that unethically thrives on promoting technological intrusions to promote its use and normalization. (shrink)

Human embryonic moral status in the embryo debate in the Indian religious school of thoughts is a challenging issue. The paper tries to figure out whether ontological status implies moral status of embryo. Consciousness is an important determinant of animation of human embryo. In this paper an attempt had been made to understand the concept of man and soul in the Hindu philosophical thought. In the process we would also make a critical review of embryology in the Hindu philosophical thought. (...) The study would adopt a conceptual elucidation of morality. The paper made an elaborative study of Puruṣa as found in the Saṃkhya Philosophy and the study of consciousness and animation would try to resolve the related question, when does life begin to have that value? Embryo-protectionist regards embryos as a potential person. The Gita says the human person is individual self-called āttmā, whose nature is of pure consciousness, Brahman/Puruṣa. Consciousness constitutes the essentiality of individual Self. Human embryo developments are elaborately studied in the Yajñavalkya Smṛti, Garbha Upaniṣad, and Suśruta Saṃhitā. The self that remain latent in the embryo gets impetus with the association of consciousness until then it cannot be a human personality. In Hinduism sanctity of life gets combined with autonomy and self-determination. The sanctity of life applies both to the fetus as well as to the overall welfare of the society. The embryo being in an interim stage and the soul not being destroyed upon body annihilation, it may be claimed that since destruction or annihilation of the physical form does not destroy the soul, beneficial embryo research should thus not be abhorrent. The Hindu ethics as examined here precludes the consideration of the situation at hand, and causing the least harm and work according to one’s dharma. (shrink)

This volume comprises a number of letters between author Anindita Niyogi Balslev and philosopher Richard Rorty. The letters explore ways to generate a creative and critical crosscultural discourse not only by challenging stereotypes about cultures and subcultures in general and traditions of thought in particular, but by being careful not to abolish the common ground on which stereotypes can be addressed.

Since its first publication, A Study of Time in Indian Philosophy has been acclaimed as having successfully shown •the simple falsityê of such clich_s that the Indian view of time is •cyclicê or that it is exclusively •illusoryê. Given the variety of views discussed in this work, it is evident that the theme of time is intimately related to such basic concepts as being and becoming, change and causality, creation and annihilation. It has been therefore, observed that this book makes (...) an excellent introduction to the heart of Indian thought. Based on Sanskrit source material, this book is a unique attempt to presenting a comprehensive review of the widely divergent views about time in Indian thought. Clearly written, it succeeds in setting out the issues of discussion pointedly and cogently. Since the concept of time intervenes with such major concepts as that of causality, being and non-being etc., this book also –serves as a general introduction to the classic heart of Indian Philosophy.” The author –has demonstrated a rare ability to translate technical doctrines from one tradition of thought into the language of another”, and thus has made it possible- for all those who are concerned with the question of time but do not have access in the Indian conceptual world to appreciate the contributions of Indian thought with regard to this complex question. Noteworthy is the fact that this book is the first attempt which –successfully exposes the simple falsity” of such cliches as that the Indian view of time is •cyclic as opposed to the Judaeo-Christian understanding of linear time. A Study of Time in Indian Philosophy, therefore, renders a valuable service to all those who are concerned with cross-cultural and inter religious exchange. (shrink)

Gandhi’s writings on the issue of Caturvarṇa, despite their apparent lacunas, dogmatic tones and seeming inconsistencies, are available to a convincing reconstruction. With this purpose in view, the first section of this paper will attempt to give an anti-foundational reading of Caturvarṇa—where varṇa is seen to be based neither on the different proportions of the three guṇas (sattva, rajas and tamas), nor on a system of hereditary professions, but as abstract dimensions that are not mutually exclusive—and at best serves to (...) give an orientation to our cognition and actions. This reading, while borrowing heavily from Shri Aurobindo’s reading of Caturvarṇa, will seek to give it a more neutral and expansive direction, shorn of all associated suggestions of intransigence and empirical contingencies, in order to effect the best possible synthesis with Gandhi. The second section of this paper will concentrate on appropriate portions of Gandhi’s commentary on Gῑtā, trying to track down Gandhi’s reservations against any psychological determinism with respect to varṇa. His direct but scattered observations on varṇa and caste will be addressed in the last section—to see how far our neutral reading of Caturvarṇa can be responsibly reconciled with his distinction between varṇa and caste—indicating a way to dissolve the Gandhi-Ambedkar debate on varṇabheda and jātibheda. Overall, this paper attempts a paradigmatic reconstruction of Gandhian Caturvarṇa in the light of his approach to the notion of niṣkāma karma. (shrink)

Despite the growing importance of ‘social value’ as a central feature of research ethics, the term remains both conceptually vague and to a certain extent operationally rigid. And yet, perhaps because the rhetorical appeal of social value appears immediate and self-evident, the concept has not been put to rigorous investigation in terms of its definition, strength, function, and scope. In this article, we discuss how the anthropological concept of liminality can illuminate social value and differentiate and reconfigure its variegated approaches. (...) Employing liminality as a heuristic encourages a reassessment of how we understand the mobilization of ‘social value’ in bioethics. We argue that social value as seen through the lens of liminality can provide greater clarity of its function and scope for health research. Building on calls to understand social value as a dynamic, rather than a static, concept, we emphasize the need to appraise social value iteratively throughout the entire research as something that transforms over multiple times and across multiple spaces occupied by a range of actors. (shrink)

Abstract. Does reflection on the phenomenon of I-consciousness only lead to a reaffirmation that what is closest to us is furthest from our understanding? This enigmatic theme has been addressed in Indian and Western philosophical traditions from various perspectives, with different intents. Why do philosophers disagree while accounting for this phenomenon, although they seem to generally accept the indubitability of I-consciousness? The discussion focuses on the kind of philosophical issues that are raised and how differently these are dealt with. In (...) the process, the reader will be acquainted with various types of analyses from the history of Indian thought, where one comes across many renditions of contrasting views about “Self” as a well as of “No-Self.” The focus is in how these enquiries gradually assume not only epistemological and metaphysical but also important ethico-religious dimensions. Beginning with naturalistic interpretations in the Indian context, it will be outlined why mainstream traditions reject naturalism as an explanatory model. (shrink)

. This paper outlines some major ideas concerning cosmogony and cosmogony and cosmology that pervade the Hindu conceptual world. The basic source for this discussion is the philosophical literature of some of the principal schools of Hindu thought, such as VaiVaiśika, Sānkhya, and Advaita Vedānta, focusing on the themes of cosmology, time, and soteriology. The core of Hindu philosophical thinking regarding these issues is traced back to the Rk Vedic cosmogonical speculations, analyzed, and contrasted with the “views of the opponent.” (...) The relevance of the Hindu worldview for overcoming the conflict between science and religion is pointed out. (shrink)

This book proposes a radical shift in the way the world thinks about itself by highlighting the significance of cross-cultural conversations. Moving beyond conventional boundaries such as nation-state and identity, it examines the language in which histories are written; analyses how scientific technology is changing the idea of identity, and highlights a larger identity across nationality, race, religion, gender, ethnicity and class. Cross-Cultural Conversation reviews and articulates the interconnectedness of people by 'crossing' the 'hard' boundaries of religious, national, racial, ethnic, (...) gender and other forms of social and local identities. It asks for a concerted effort to engaging each other in open conversational forums on a range of global issues, altering our attitudes towards self and the other, and unlearning prejudices that perpetuate divisive identities. Intended as a tool for conflict resolution, communication and forging human interrelationships, cross-cultural conversation emphasizes the crucial role of individuals, public institutions and civil society, and encourages partnership in various domains of social exchanges to enable us to imagine a new phase of human civilization. The book explores themes such as cultural diversity, political actions, solidarity-in-diversity, clash of social identities, tensions between nationalism and globalism, ethico-religious challenges, the quest for global peace and authentic meeting of world religions, the evolving connection between science and religion, and attitudinal differences between Western and Indian scientists toward religion as also on key philosophical ideas that have permeated the Indian cultural soil. unication and forging human interrelationships, cross-cultural conversation emphasizes the crucial role of individuals, public institutions and civil society, and encourages partnership in various domains of social exchanges to enable us to imagine a new phase of human civilization. The book explores themes such as cultural diversity, political actions, solidarity-in-diversity, clash of social identities, tensions between nationalism and globalism, ethico-religious challenges, the quest for global peace and authentic meeting of world religions, the evolving connection between science and religion, and attitudinal differences between Western and Indian scientists toward religion as also on key philosophical ideas that have permeated the Indian cultural soil. (shrink)

Bioethics, Volume 36, Issue 3, Page 233-234, March 2022.

Journal of Social Philosophy, EarlyView.

This article contains the principal ideas that I presented in four different sessions at the IRAS 2022 conference, on the theme “‘We' and ‘They’: Cross-Cultural Conversation on Identity.” Focusing on the central topic, the article begins with (i) the contents of my opening lecture; followed by (ii) a broad outline of the concerns discussed in my book, Cross-Cultural Conversation: A New Way of Learning, intertwined with glimpses of the intellectual journey that led me to CCC, delivered in the Book-discussion session; (...) (iii) a summary of the main ideas about the importance of meeting of religions today, which formed the background for the CCC Panel discussion on religion, where I was in conversation with spokespersons of five world religions; and (iv) my comments on how science–religion dialogue can help promote a sense for human solidarity by combining knowledge with wisdom, in the concluding session. (shrink)

The body in-pain has regularly been relegated to "the dark side"of Western biomedicine, academic research, and even everyday life. Following Starhawk's aptly titled resuscitation of "the dark"as a fertile source of spiritual transformation (Dreaming the Dark, 1982), this essay examines the ways in which intractable pain can open up the body to "a new body in the making" —one that engages with pain kinesthetically as well as discursively. This essay explores three ethnographic cases emerging from three different American fieldvvork sites. (...) An Internet mailing list called WITSENDO constitutes the first case; through often daily participation in this electronic mailing list, women suffering from endometriosis co-create a virtual community that strikingly mitigates their experiences of chronicand intense pain. The shift in how long-term clients of acupuncture care regard needling is the locus of the second case. Acupuncture treatments in American clinical settings often negotiate an American cultural assumption that needles are painful; this second case documents what happens to patients' "fear" of needles and experiences of pain after regular acupuncture treatments. The third case focuses on adepth interview with an American doula who provides labor support for women primarily in hospital settings, this interview explores the conditions under which American women in labor experience pain and how alternative birth professionals define and conceive of pain during childbirth.These three ethnographic cases highlight the cultural construction of pain by delving into the ways that pain sufferers and health care practitioners engage with the body-in-pain. Such engagements occur in the realm of language - both discursive and kinesthetic language. (shrink)

Acupuncture, like many alternative health care modalities, allows for and encourages a bodily experience of transformation. Clients (as well as practitioners) often experience a new body in the making. Within the context of ethnographic work focusing on the emergent bodies of acupuncturists and their clients, this paper focuses on the third, and perpetually more hidden, member of this ethnographic triad: the anthropologist. How do anthropologists position themselves in relation to alternative health care? Where is the anthropologists' body in relation to (...) an alternative health modality like acupuncture? Certainly fieldwork is never solely a discursive venture. Where are our bodies when we are doing fieldwork? (shrink)

The purpose of this paper was to determine whether the individual attributes of locus of control, gender, major in college and years of job experience affect the acceptability of certain workplace behaviors. A total of 198 college students of a mid-sized southeastern university formed the sample for this study. Locus of control, gender and years of job experience were found to have some affect on whether an individual considered a certain behavior acceptable or unacceptable.

In her paper titled “The End of Personhood,” Jennifer Blumenthal-Barby (2024) takes a swipe at the functionalist account of personhood. The problem with the functionalist view of personhood is that...

Rather than a natural product, a computational analysis leads us to characterize déjà vu as a failure of memory retrieval, linked to the activation in neocortex of familiar items from a compositional memory in the absence of hippocampal input, and to a misappropriation by the self of what is of others.

In this paper, we take up the call to further examine structural injustice in health, and racial inequalities in particular. We examine the many facets of racism: structural, interpersonal and institutional as they appeared in the COVID-19 pandemic in the UK, and emphasize the relevance of their systemic character. We suggest that such inequalities were entirely foreseeable, for their causal mechanisms are deeply ingrained in our social structures. It is by recognizing the conventional, un-extraordinary nature of racism within social systems (...) that we can begin to address socially mediated health inequalities. (shrink)

Research on human-animal interaction has skyrocketed in the last decade. Rapid urbanization has led scientists to investigate its impact on several species living in the vicinity of humans. Domesticated dogs (Canis lupus familiaris) are one such species that interact with humans and are also called man’s best friend. However, when it comes to the free-ranging population of dogs, interactions become quite complicated. Unfortunately, studies regarding free-ranging dog-human interactions are limited even though the majority of the world’s dog population is free-ranging. (...) In this study, we observed twelve groups of free-ranging dogs in their natural habitat, the streets. We divided the study areas into two zones, namely – intermediate and high flux, based on human activity or movement. Six groups from each of the zones were observed mostly during daytime. We used social network analysis (SNA) to explore the dog-dog (intraspecific) and dog-human (interspecific) interactions. It was surprising to observe higher instances of interspecific interactions than the intraspecific ones, irrespective of the zones. Humans, in significantly higher occasions, initiated both positive and negative interactions in comparison to dogs. Our findings conclude that humans are a crucial part of the interaction network of Indian free-ranging dogs. (shrink)

In this editorial we introduce the special Public Health Ethics symposium on social justice in public health. We present here a select set of papers arising from an international workshop, organized on 4–5 June 2012 by the Institute of Biomedical Ethics, in collaboration with the University Research Priority Program for Ethics at the University of Zurich. Meeting the Author is a series of international workshops organized by the Ethics Center of the University of Zurich. In this workshop format, a selected (...) group of junior and senior researchers discusses a seminal work in ethics together with the authors. (shrink)

While scholarly research on the relationship between female board representation and strategic decision-making has gained momentum, employee policy outcomes have remained relatively understudied. Integrating theory from the ethics of care perspective with research on the glass ceiling and workplace voice, we seek to understand the circumstances under which female directors influence policy changes for firm employees. We argue that firms with increasing female board representation are more likely to enact human capital development policies benefiting firm employees. However, this positive relationship (...) will ultimately diminish as boards accrue an increasing number of female directors. We further predict that the presence of a female leader at the firm (serving in the role of either the CEO or the board chair) will moderate this diminishing effect. Using a sample of S&P 1500 firms, we find support for our hypotheses. The findings from this study provide evidence that while female board representation is positively related to human capital development policies, this effect is nuanced and impacted by the presence of female leadership at the top of organizations. Our paper extends existing research on the nature of female directors’ influence on ethical decisions, emphasizing the impact of these directors on employees. (shrink)