The paper seeks to understand India’s evolving rights framework in the backdrop of cow vigilantism. To that end it discusses the human right to food and nutrition, international discussion on minority rights issues in India and the relevant legal and constitutional discussion in India. It finds that India’s rights framework has evolved since proclamation of India as a Republic in 1950 based on the supremacy of its written constitution containing fundamental rights and directive principles of state policy interpreted finally by (...) its Supreme Court. The government took a wise step by not challenging a judicial rebalancing of the rights framework in response to certain executive measures and the Supreme Court interpreted the right to life to include not only the right to the choice of food but also the right to privacy and thereby underscored the obligation of the State to compensate the victims of cow vigilante violence. However, a constitutional polity and secular state would do all well if it did any further necessary to better guard against any recurrence of the breach of civil peace, much less violence, on purely secular issues, including by strengthening and increasing dialogue with all representative communities in all its decision-making on such matters. (shrink)

Rather than a hatha how-to guide with asanas and step-by-step instructions, The Spiritual Roots of Yoga explains yoga’s origin and underlying philosophy. The book dives straight to the heart of the yogic tradition embodied in the figure of Krishna in the Bhagavad Gita, an understanding broadened through an examination of Patanjali’s Yoga Sutra. It then provides the framework for an accessible comparison between yoga and Christian, Buddhist, and other systems of thought. The author of several acclaimed interfaith studies, Ravi (...) class='Hi'>Ravindra writes from a deep understanding of not only the philosophy but the context from which yoga evolved, as well as its standing within the community of religious thought and practice, offering practitioners and other spiritual pilgrims a deeper appreciation of the tradition. (shrink)

This Is A Concise Narrative Of The Beginnings, History, Schisms, Social Organization And Cosmology Of The Living Jain Tradition. The Study Is Covered In 7 Chapters - Atheistic Jainism? - Textual Sources And Ethnographic Literature - The Grand Transition In Jainism: Digambar And Shvetambar As Continuity And Change - The Shvetambar `Church` - The Digambar Case Reconsidered: Contemporary Period - The Digambar Jains Of North India: Society And Religion In Baraut, Uttar Pradesh - The Kanji Swami Panth: Contestation, Cosmology And (...) Confrontation. Condition Good. (shrink)

A new translation of: The yoga sutras of Patanjali, the ancient Indian text which sets forth the practical and philosophical foundations of yoga, presented here with extensive commentary and spiritual exercises to assist in the practice and understanding of one's own spiritual search"--Provided by publisher.

Bhakti is a remarkable existential tendency that shows itself in the rich expanse of the tradition originating from the Vedas. Recognized as a prize possession of the religions, philosophies, and culture of India, it has often won fascination and admiration from students of Eastern heritage. However, its nature, role, and history remain misunderstood and have not received all the attention they deserve. Its role as a gatherer of life, love, thought, and the divine is missed in its partial characterizations as (...) “Hindu devotion” or “divine love” or “theism implicit in polytheism.” Its status as a perennial thematic concept of the Indian civilization is missed when its pervasiveness is overlooked by the cultural historians preoccupied primarily with its periodic eruptions. Furthermore, the philosophical role of bhakti is missed when it is deemed as an alternative to jnana (knowledge) rather than “the living of jnana.”. (shrink)

On moral values of Indian culture, with special reference of Mahābhārata, Hindu epic.

Along with economic strength, space technology and software expertise, India is also a leading nation in fraudulent scientific research. The problem is worsened by vested interests working in concert for their own benefits. These self-promoting cartels, together with biased evaluation methods and weak penal systems, combine to perpetuate scientific misconduct. Some of these issues are discussed in this commentary, with supporting examples and possible solutions.

What I require is a convening of my culture's criteria, in order to confront them with my words and life as I pursue them and as I may pursue them; and at the same time to confront my words and life as I pursue them with the life my culture's words may imagine for me: to confront the culture with itself, along the lines it meets in me. Stanley Cavell.

Mehta examines, briefly, whether America is vulnerable to the "corruptions" of empire and the weight we should place on this moral consideration.

A new translation of the great classic--with wide-ranging, multi-traditional commentary that emphasizes its practical advice for living with integrity. 'All there is is Krishna.' Upon hearing this famous and enigmatic line from the Gita's seventh chapter when he was a boy, Ravi Ravindra embarked on a journey to understand its deep meaning. The search led him far beyond the tradition from which the text originally arose to an exploration of world mystical wisdom, including Zen, Christianity, Yoga, and particularly the (...) teachings of J. Krishnamurti and G. I. Gurdjieff. Dr. Ravindra's fresh prose translation with wide-ranging commentary, is the fruit of that lifelong process. It stands out from the many other versions with its assertion that the Bhagavad Gita is at heart a universal guide to navigating the battle of life required of each and every one of us. It is through that navigation, he shows, that we can discover and connect with the Krishna deep within ourselves: The Eternal Witness who is above the battle, and who is, ultimately and joyfully, all there is. (shrink)

All of these writings reveal an engagement of serious minds inquiring into the nature of reality, including the nature of extraordinary intelligence operating ...

This paper argues that Weber ought to be read as a comparative ethicist who brings his German intellectual inheritance, especially Schopenauer and Nietzsche, to a dialogue with ethical traditions in India and China. It shows that Weber not only had a supple understanding of the tensions within Hindu ethics, his own account of value often closely corresponds to Hindu axiology and was enriched by an encounter with it.

This book documents recent and historical events in the theoretically-based practice of peace development. Its diverse collection of essays describes different aspects of applied philosophy in peace action, commonly involving the contributors' continual engagement in the field, while offering support and optimal responses to conflict and violence.

On the life, works and philosophy of Guru Nanak, 1469-1538, 1st guru of Sikhs.

Research in recent years suggests that fairness concerns could mitigate hold-up problems. In this study, we report theoretical analysis and experimental evidence on an opposite possibility: that fairness concerns could also induce hold-up problems. In our setup, hold-up problems will not occur with purely self-interested agents, but theoretically could be induced by demand for distributional fairness among agents without sufficiently strong counteracting factors such as intention-based reciprocity. We observe a widespread occurrence of hold-up in our experiment. Relationship-specific investments occurred less (...) than half of the time, resulting in significant inefficiencies. Moreover, whenever a relationship-specific investment was made: (a) it was typically not reciprocated by the partner; (b) nor did the investor’s offers at the bargaining stage exhibit expectations for reciprocity. Consequently, the partner extracted all the additional expected payoff from relationship-specific investments. Further experimentation suggested that our results were driven by a fundamental lack of intention-based reciprocity in fairness concerns, rather than self-serving bias. (shrink)

John Gray argues that the doctrine of value pluralism poses a serious challenge for liberalisms of the Rawlsian and Millian kind. The only proper political doctrine that is compatible with value pluralism is a modus vivendi that can take various forms. But in truth, value pluralism does little to diminish the appeal of liberalism. Under modern conditions, any half‐decent modus vivendi will look more like liberalism than Gray supposes.

An ongoing debate in the United States relating to COVID-19 features the purported tension between containing the coronavirus to save lives or opening the economy to sustain livelihoods, with ethical overtones on both sides. Proponents of opening the economy argue that sustaining livelihoods should be prioritized over virus containment, with ethicists asking, “What about the risk to human life?” Defendants of restricting the spread of the virus endorse saving lives through virus containment but contend with the ethical concern “What about (...) people’s livelihoods and individual freedoms?” A commonly held belief is that political ideology drives these differential preferences: liberals are more focused on saving lives, whereas conservatives favor sustaining livelihoods with no additional government intervention in the free-market economy. We examine these lay beliefs among US residents in four studies and find that economic system justification (ESJ), an ideology that defends the prevailing economic system when under threat, is a reliable psychological predictor beyond political ideology. Specifically, compared to those who scored low on ESJ, people who scored high on ESJ judged China as more justified in downplaying the spread of virus to protect its interest in the global free-market economy, supported in-person over online learning, viewed shelter in place as less desirable, and perceived the opening of the Texas economy as more legitimate. We also find that multiple psychological mechanisms might be at work—resistance to market interventions, perceived legitimacy of opening the economy, perceived seriousness of the health crisis, and violation of human rights. (shrink)

Spatially and temporally restricted expression of Hox genes requires multiple mechanisms at both the transcriptional and the post-transcriptional levels. New insight into this precise expression mechanism comes from recent findings of a novel sense–antisense miRNA combination from the bithorax complex of Drosophila melanogaster.1-4 These two miRNAs encoded from the same locus target 3′ untranslated regions of anterior hox genes, Antp, Ubx and abd-A to establish the dominance of posterior hox gene Abd-B in its expression domain. Such double-edge tools, sense–antisense miRNA (...) combinations, also operate at multiple loci in the genome implicating their wider impact on the post-transcriptional gene regulation in eukaryotes. BioEssays 30:1058–1061, 2008. © 2008 Wiley Periodicals, Inc. (shrink)

Contributed articles presented at the National Workshop on "Innovative Courses on Applied/Practical Philosophy" held on Dec. 10-12, 2001 organized by Indian Council of Philosophical Research.

In this paper, I’ll discuss the philosophical debate that took place between Michel Foucault and his student Jacques Derrida on Rene Descartes’ doctrine of cogito. In my exposition, I shall discuss Descartes’ contributions to modern philosophy in twofold manner, namely the central and the marginal doctrines. At the centre of Cartesian modernity, there is cogito and the emergence of human subjectivity, reason and rationalism, truth in terms of clearness and distinctness and the existence of God. On the margins, we come (...) across madness, deception, demon and so forth. These are the issues, which are subjected to rigorous criticism and rejection by Foucault on the one hand, and Derrida on the other. The debate tries to reallocate the central and the marginal themes by overemphasizing the marginal issues and thereby moving one step forward. However, in the process of doing that they have under-emphasized the central doctrines and have gone two steps backward. The ambition lies in paving the way for an internal departure from Cartesian modernity to Foucauldian–Derridean postmodernity. Instead of going to a critical reading of Derrida’s interpretation of the Cartesian text step by step and his debate with Foucault, the present paper hopes to provide some of the basic issues involved in Descartes and Foucauldian–Derridean reaction to those issues. In my attempt to articulate the debate, I shall furnish some clarifications, annotations and summations that may be useful for the limited end of preliminary acquaintance with Descartes on the one hand, and Foucault and Derrida on the other. (shrink)