Debates about God’s personhood, or lack thereof, are central to philosophy of religion. This paper aims to advance these debates by presenting the “greatness of personhood argument” for God’s personhood and a dilemma for those who deny God’s personhood. I also consider various objections to this argument and this dilemma and argue that they fail. Notably, my reasoning in defence of personal theism is cross-cultural insofar as personal theists across various religious traditions can use it. Thus, this paper defends personal (...) theism in a manner that can bring Western and non-Western theists into closer dialogue regarding the topic of God’s personhood. (shrink)

Abstract:The problem of evil is of significant concern to theologians and to philosophers of religion. Despite the extensive discussion this problem has received in various Anglo-American philosophical circles, relatively liĴ le aĴ ention has been paid to the theodical insights specifically of the Bhāgavatapurāṇa (ca. ninth–tenth centuries ѐ.ђ.). Here, it is sought to address this lacuna by highlighting certain theological insights within the Bhāgavatapurāṇa that offer explanations for the existence of suffering. These insights are also drawn upon in order to (...) formulate a response to the evidential problem of evil. Although this is not an aĴ empt to construct a comprehensive theodicy with these textual materials, it is highlighted how the Bhāgavatapurāṇa can address certain dimensions of the evidential problem for evil, and some pathways are noted for further inquiry into the theodical insights of the Bhāgavatapurāṇa. (shrink)

In this paper, we defend universalism, which we understand to be the thesis that all individuals will eventually attain communion with God, in a Vedāntic context. We first outline the specific ontological commitments that our view requires, such as the doctrines of karman and reincarnation, and we note one Vedāntic tradition that holds to all these commitments. We then outline the conceptual merits of our view. We also argue that certain objections to universalism do not undermine our view, as reincarnation (...) and karman provide a means for all individuals to eventually freely choose to devote themselves to God, making it extremely likely that all individuals will attain salvation. (shrink)

Traditionally, the problem of evil, in its various formulations, has been one of the strongest objections against perfect being theism. In the voluminous literature on this problem, the motif of evil has usually been discussed with respect to human flourishing. In recent decades more focused attention has been paid to animal suffering and the philosophical problems that such suffering poses for perfect being theists. However, this growing body of literature, in Anglo-American philosophical milieus, is largely aimed at sketching a specifically (...) Christian or Christianity-inflected theodicy that would reconcile animal suffering with the existence of an omni-God. In contrast, there are few, if any, systematic attempts to put forth a Hindu theodicy that aims to offer morally justifiable reasons that God has for allowing animal suffering. In this article, we address this scholarly lacuna by illustrating how a Hindu perfect being theist might respond to the problem of animal suffering. (shrink)

Popular imaginations and receptions of Hinduism often neglect to consider its theological dimensions that conceive of the divine reality along conceptual pathways analogous to those of the major Judeo-Christian religious traditions. Thus, within Western scholarship, there have been no systematic attempts to delineate central doxastic elements within the Caitanya Vaiṣṇava tradition by suggesting correlations with distinctive Christian concepts, and this scholarly lacuna within Caitanya Vaiṣṇavism restricts comparative theological dialogue between Caitanya Vaiṣṇavism and Christianity. In order to address this lacuna, I (...) demonstrate that aspects of Caitanya Vaiṣṇavism’s theological framework can be conceptualized in conversation with their Christian counterparts. -/- By illustrating certain parities between the theological frameworks of Caitanya Vaiṣṇavism and Christianity, I also aim to pave the way for further comparative theological dialogue between these two religious traditions. In particular, I propose that Caitanya Vaiṣṇavism’s theological framework enables the tradition to become a suitable dialogical partner to Christianity in comparative theodicy. I also suggest and put into practice a criterion that can be helpful for refining the comparative theodical exchanges between Caitanya Vaiṣṇavism and Christianity. (shrink)

In this paper, I draw attention to various doctrines common to different Vedāntic traditions. In particular, I pay close attention to the doctrine of beginningless _karman_. I also note that this doctrine seems to stand in tension with Leibnizian Cosmological Arguments (LCAs) and Kalām Cosmological Arguments (KCAs). This tension arises because defenders of these arguments argue that an infinite causal regress or an actual infinite cannot be physically instantiated and because the doctrine of beginningless _karman_ seems to imply that such (...) a regress or actual infinite can be physically instantiated. I address this tension by showing that not all interpretations of beginningless _karman_ involve an infinite causal regress or an actual infinite. I close this paper by highlighting a few features that Vedāntic traditions have that make them more resistant to some objections to LCAs and KCAs. (shrink)

Recently, Erik Baldwin and Tyler McNabb have brought Madhva's epistemological framework into active dialogue with Alvin Plantinga's religious epistemology and have argued that individuals within Madhva's tradition cannot make full use of Plantinga's epistemology, according to which, Christian belief resists de jure objections and can also have warrant. While I do not contest this specific claim, I demonstrate that an analysis of Madhva's epistemological framework reveals that this framework has its own resources through which it can resist de jure objections. (...) I address various objections to the rationality of Mādhvic belief and conclude that there are no de jure objections to Mādhvic belief that are independent of de facto objections. (shrink)

Black theology is a contemporary mode of theology that critically engages with specific theological motifs in order to affirm the humanity of blacks and emancipate them from white racism. At present, much black theological discourse occurs in Christian contexts, and thus, Hindu religious traditions are bereft of the socially transformative insights that such discourse produces. However, in this paper, I demonstrate that black theological motifs are present within Hindu theological frameworks as well. Specifically, I construct a distinctively Hindu black theology (...) by drawing upon certain theological motifs present within the theological framework of the Caitanya Vaiṣṇava Vedānta tradition. After constructing this black theology, I demonstrate its socio-theological implications and explain how it can fulfil the black theological aim of liberating blacks from white racism. (shrink)

Within Hindu religious contexts, a guru plays a crucial soteriological role, and is sometimes viewed as being as good as God. Questions of a guru’s sphere of epistemic authority thus have far-reaching socioreligious implications. In this paper, I highlight one such implication within the Caitanya Vaiṣṇava tradition. I then analyze various Caitanya Vaiṣṇava texts in order to precisely define the parameters of a guru’s epistemic authority within this tradition. I suggest that the statements made by gurus within this tradition are (...) of a bipartite nature and describe how an understanding of this bipartite nature can lead to social progress within the tradition. In particular, I highlight how the teachings of the Caitanya Vaiṣṇava tradition can be made consistent with contemporary socially progressive values. I also consider some objections and respond to these. (shrink)

In the midst of the earth’s pressing climate catastrophe, the nexus between ecology and religion merits further investigation. In this article, I attempt to illuminate certain important aspects of this nexus by analyzing various Hindu eco-theological motifs, with a particular focus on those of the Hindu religious tradition known as Caitanya Vaiṣṇavism. I will compare and contrast the eco-theological motifs of Caitanya Vaiṣṇavism with those of other notable Hindu religious traditions and texts. Ultimately, I attempt to demonstrate that certain Caitanya (...) Vaiṣṇava eco-theological motifs can, when properly interpreted and applied, serve as valuable environmentally oriented conceptual resources. I also argue that these eco-theological motifs can offset some of the conceptual pitfalls that limit the effectiveness of various pan-Hindu eco-theological motifs as conceptual resources for environmental amelioration. Although the Caitanya Vaiṣṇava eco-theological framework is not without conceptual hurdles, I nevertheless maintain that Caitanya Vaiṣṇava eco-theological motifs are worthy of further reflection. (shrink)

The caste system has caused widespread oppression within Hinduism. In this paper, I analyze the Bhagavad Gītā (c. 500 BCE–200 CE) and the Bhāgavata Purāṇa (c. 9th century CE), two highly influential Hindu sacred texts, to understand how they conceptualize the relationship between caste and devotion (bhakti). I argue that there is a societal framework that does not maintain the caste system but which is consistent with these texts' soteriological vision and can be implemented in lieu of such a system. (...) This framework demonstrates that for certain forms of Hindu religiosity, caste is not essential to uphold from a scriptural perspective. Given this framework, the caste system can be challenged and interrogated to a significant extent and alternative societal frameworks can be proposed. I also consider and respond to objections to the framework I put forth. (shrink)

Private, voluntary compliance programs, promoted by global corporations and nongovernmental organizations alike, have produced only modest and uneven improvements in working conditions and labor rights in most global supply chains. Through a detailed study of a major global apparel company and its suppliers, this article argues that this compliance model rests on misguided theoretical and empirical assumptions concerning the power of multinational corporations in global supply chains, the role information plays in shaping the behavior of key actors in these production (...) networks, and the appropriate incentives required to change behavior and promote improvements in labor standards in these emergent centers of global production. The authors argue that it is precisely these faulty assumptions and the way they have come to shape various labor compliance initiatives throughout the world—even more than a lack of commitment, resources, or transparency by global brands and their suppliers to these programs—that explain why this compliance-focused model of private voluntary regulation has not succeeded. In contrast, this article documents that a more commitment-oriented approach to improving labor standards coexists and, in many of the same factories, complements the traditional compliance model. This commitment-oriented approach, based on joint problem solving, information exchange, and the diffusion of best practices, is often obscured by the debates over traditional compliance programs but exists in myriad factories throughout the world and has led to sustained improvements in working conditions and labor rights at these workplaces. (shrink)

Volume 20, Issue 4, May 2020, Page 106-108.

Volume 20, Issue 8, August 2020, Page 46-49.

In organizational scholarship, the infusion of spirituality into corporate culture has emerged as a transformative force that significantly influences employee well-being, work engagement, and operational efficiency, ushering in a new era of workplace harmony. However, amidst this evolution, the Indian banking industry remains relatively unchartered. This study embarks on a pioneering journey, exploring the intricate interplay between workplace spirituality and spiritual fulfillment within this dynamic sector and discerning differences between public and private sector employees. The workplace Spirituality and the Spiritual (...) Fulfillment questionnaire were administered to obtain the complete information from 342 respondents from Delhi and Delhi (NCR). Data analyses were performed using SPSS 26.0. Multiple regression analysis uncovers a significant impact of spirituality-driven culture on employees’ sense of spiritual fulfillment. The findings demonstrate that Indian banking institutions harbor the seeds of spiritual workplaces. The study heralds a spiritual awakening within the banking sector by offering fresh perspectives that have the potential to redefine conventional paradigms in academia and the industry. The authors believe replicating the findings might realize the positive outcomes of a more spiritual workplace throughout the whole network and hierarchy of the banking sector. (shrink)

Bioethics, Volume 36, Issue 7, Page 816-817, September 2022.

In the current study, we aimed at understanding the effect of exposure to complex input on speech sound development, by conducting a systematic meta-analysis review of the existing treatment-based studies employing complex input in children with speech sound disorders. In the meta-analysis review, using a list of inclusion criteria, we narrowed 280 studies down to 12 studies. Data from these studies were extracted to calculate effect sizes that were plotted as forest plots to determine the efficacy of complexity-based treatment approaches. (...) The outcome variables of interest were improvement on the treated and generalization to the untreated sounds. Meta-analysis revealed that the exposure to complex input not only promoted improvement in production of complex speech sounds but also facilitated the production of untreated simple speech sounds. Overall, the current findings revealed that the exposure to complex input promotes acquisition of both complex and simple speech sounds. The current findings are in line with the models of language learnability. The current findings have implications in the treatment of speech sound disorders. (shrink)

Oversight of human gene transfer research presents an important model with potential application to oversight of nanobiology research on human participants. Gene therapy oversight adds centralized federal review at the National Institutes of Health's Office of Biotechnology Activities and its Recombinant DNA Advisory Committee to standard oversight of human subjects research at the researcher's institution and at the federal level by the Office for Human Research Protections. The Food and Drug Administration's Center for Biologics Evaluation and Research oversees human gene (...) transfer research in parallel, including approval of protocols and regulation of products. This article traces the evolution of this dual oversight system; describes how the system is already addressing nanobiotechnology in gene transfer: evaluates gene therapy oversight based on public opinion, the literature, and preliminary expert elicitation; and offers lessons of the gene therapy oversight experience for oversight of nanobiotechnology. (shrink)

Consumers of software often face an acquisition-mode decision, namely whether to purchase or pirate that software. In terms of consumer welfare, consumers who pirate software may stand in opposition to those who purchase it. Marketers also face a decision whether to attempt to thwart that piracy or to ignore, if not encourage it as an aid to their software's diffusion, and policymakers face the decision whether to adopt interventionist policies, which are government-centric, or laissez faire policies, which are marketer-centric. Here (...) in order to assess the decision-making of all three of these stakeholders, we focus on the consumer's point-of-view as central and examine it by considering on a comparative basis the ethical dimension versus other dimensions, including economic, legal, and other salient consumer behavior considerations. Based on a survey of 689 software consumers conducted over the Internet, the results indicate that ethics as a factor is embedded in a multidimensional set of determinant factors influencing software piracy, including attitudes, legal aspects, social support, perceptions of economic loss and age. Policy and research implications, based on these findings, are provided. (shrink)

Some criticisms are offered of Barwise and Etchemendy's theory of truth, the principal one being that it violates a feature of truth called “supervenience”.

New York based Families For Freedom is among a handful of organizations that directly organize deportees and their families. Analyzing the organization’s resignification of criminalized men of color as caregivers, I argue that current deportation policies and practices reorganize care work and kinship while tying gender and sexuality to national belonging. These policies and practices severely compromise the ability of migrant communities to socially reproduce themselves. Furthermore, the convergence of criminalization and immigration enforcement renders the kinship ties of deportable men (...) illegible, and justifies their separation from their loved ones. Since FFF publicly supports men with criminal convictions, it reveals that its members become targets of deportation precisely because they do not and cannot conform to heteronormative prescriptions. (shrink)

Volume 19, Issue 11, November 2019, Page 39-41.

Corporate Social Responsibility (CSR) programs are increasingly popular corporate marketing strategies. This paper argues that CSR programs can fall along a continuum between two endpoints: Institutionalized programs and Promotional programs. This classification is based on an exploratory study examining the variance of four responses from the consumer stakeholder group toward these two categories of CSR. Institutionalized CSR programs are argued to be most effective at increasing customer loyalty, enhancing attitude toward the company, and decreasing consumer skepticism. Promotional CSR programs are (...) argued to be more effective at generating purchase intent. Ethical and managerial implications of these preliminary findings are discussed. (shrink)

ABSTRACT The paper examines the ethical conception of the most well‐known and much discussed Hindu text, the Bhagavad Gītā, in the context of the Western distinction between duty ethics and virtue ethics. Most of the materials published on the Gītā make much of its conception of duty; however, there is no systematic investigation of the notion of virtue in the Gītā. The paper begins with a discussion of the fundamental characteristics of virtue ethics, before undertaking a discussion of the conceptions (...) of duty and virtue in the Gītā. The paper clearly demonstrates that (1) both duty and virtue coexist in the Gītā, and (2) the Gītā accords virtue an important place. (shrink)

Glocal environmental governance lags behind the science regarding the seriousness of the combined environmental and developmental challenges. Governance regimes have developed differently in different issue areas and are often inconsistent and contradictory; furthermore governance innovations in each area lead to new challenges. The combined effect of issue-based, plural, and fragmented governance raises key normative questions in environmental governance. Hence, this overview paper aims to address the following questions: How can the global community move towards a more normatively consistent global architecture (...) for sustainable development? In order to address this question, I first examine the key normative issues and the nature of governance in the area of climate change, water and forests. In doing so I also look at the implications of each for food production, safety and security. The paper concludes that there are strong normative and architectural inconsistencies between the fragmented and plural issue-specific regimes; that such inconsistencies are inevitable in an ‘anarchic’ international order; that some degree of normative coherence can be strived at through the adoption of global constitutionalism and rule of law; and that the present discussion on global sustainable development goals is a first step towards creating a normatively consistent global architecture for sustainable development. (shrink)

Perceptual load plays a critical role in identification and awareness of stimuli. Given the differences in emotion–attention interactions, we investigated the perception of distractor emotional faces in two different load conditions under divided attention with a task based on the inattentional blindness paradigm. Participants performed a low- or high-load task with a string of letters presented against a happy, sad or neutral face (in a circular form) as the background. Participants were asked to identify the face that appeared in the (...) critical trial. Results indicate an interaction between emotion and load. First, identification of faces with happy expression was better than chance and unaffected by load. Second, performance was worse than chance for faces with sad expression in the high-load condition, indicating inhibition of unattended sad distractor faces in the critical trial. This indicates that inhibitory processes during a difficult attentional task under divided attention influence subsequent perception of distractor stimuli especially sad faces. The results have implications for the theories of selective attention as well as the role of emotions in conscious perception. (shrink)

Anil Gupta; XV*—Remarks on Definitions and the Concept of Truth1, Proceedings of the Aristotelian Society, Volume 89, Issue 1, 1 June 1989, Pages 227–246, https.

This article uses critical discourse analysis to examine how the higher COVID-19 infection rates among South Asians in general, and Punjabis more specifically, have been represented by conservative politicians and their representatives as a consequence of cultural and religious practices. Two counter-narratives are discussed. The first substitutes the negative image of the Sikh Punjabi Canadian community with a celebratory and positive view of Sikh humanitarianism and community service. The second attributes the high numbers to class attributes such as precarious jobs, (...) poverty-level wages, employment insecurity, lack of sick days, over-crowded housing, racism and lack of access to healthcare. We argue that the conservative explanation as well as the first counter-narrative reveal continuities in culturalist understandings of South Asian immigrants, albeit in slightly different ways. The second counter-narrative represents a discursive resistance by advancing a structural analysis of health and disease in immigrant communities. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.1 (2002) 93-96 [Access article in PDF] Phenomenological Methods in Psychiatry:A Necessary First Step M. Gupta and L. Rex Kay Keywords: behavior, empathy, human science, methodology, natural science, phenomenology. WE ARE GRATEFUL to the journal for prviding the opportunity for exchange and discussion of some of the themes raised in our paper, "The impact of phenomenology on North American psychiatric assessment" and we are (...) pleased to be able to reply to the two excellent commentaries by McMillan and Morley. Both McMillan and Morley question the prospect of employing phenomenology and its methods in psychiatric assessment, and in psychiatric practice more generally. McMillan questions the utility of such a step, and Morley is pessimistic about its feasibility. We shall address each author's concerns in turn.Initially, let us restate the aims of our paper to contextualize our arguments and those made in the commentaries. First, we sought an understanding of what is meant by North American psychiatrists, working within the DSM framework, when they refer to the phenomenological approach to psychiatric assessment. To elucidate this meaning, we compared the contemporary North American usage to a small number of definitions of phenomenology, particularly those definitions that were, and are now, applied to clinical psychiatric work. Contrary to McMillan's suggestion, we did not intend to state definitively what should or should not count as phenomenological, but rather to compare North American psychiatric assessment to what typically has counted as phenomenological. Second, we sought to examine phenomenology's influence on North American psychiatric practice, particularly psychotherapy.Morley argues that such influences usually exemplify the inappropriate appending of phenomenology to psychiatric practice rather than true integration of different paradigms. Although we do not disagree with this general contention, we will argue that the deployment of phenomenological methods in psychiatric assessment is a necessary first step toward the kind of integration he proposes.McMillan makes two related but unintegrated points. First, he argues that objective, behavioral data are phenomenological, according to his broad definition of the term. Second, he proposes that, if the behavioral and the phenomenological are different, we are better off staying with the behavioral when it comes to psychiatric nosology. Let us consider these two points in succession.McMillan seeks to broaden Jasper's definition of phenomenology to include objective observations [End Page 93] as phenomenological. To this end, he distinguishes methods from aims. He summarizes Jasper's definition of phenomenology as "an empirical method for investigating 'individual psychic experience (p 55)" and claims that this is a statement of aim or objectives. He then urges us to "consider the merits of different phenomenological methodologies in terms of their success in achieving this objective" whether or not they utilize "all the methods" of phenomenology. This is much like saying that if we treat waving one's hand as a method for greeting someone, we are then free to treat the objective of the wave as one of greeting someone, and then say that anything that serves as a greeting is, by definition, a "wave." Whatever else McMillan's objective observations are, he has not convinced us that they are phenomenological, anymore than we are likely to convince you that a kiss on the lips is really just a wave.Nonetheless, it is worthwhile seeing what McMillan does with this argument. He tells us that we can "read the first-person experience from behavior in a fairly accurate and informative way." He uses the example of a father gazing at his young child and notes that it is not unreasonable to infer that he is experiencing loving and nurturing feelings. It is, indeed, not unreasonable to draw such an inference. But it is far more reasonable to infer that the father is experiencing a cacophony of feelings, including, but not limited to, love, concern, anxiety, pride, envy, hope, and sadness (Stern 1995, 18-58). If we are able to distinguish which of these feelings is dominant at any given moment—which we are—and if we are also able to track subtle shifts in such feelings... (shrink)

The 'wall' that differentiates two different kinds of attitudes of the same person at different points of time denotes, as the author envisages, Conscious Attitudinal Infringement Area, where moral dilemmas take birth to bridge the two different kinds of attitudes to give way to attitudinal interrelatedness. In order to 'reinforce' CAIA to narrow the gap between personal behaviour and public behaviour, lead a moral life and behave ethically in public, there has to be harmony between the inner life of thoughts, (...) feelings and emotions, and the circumstances and events in the person's outer environment. After discussing the corporate scenario in India in brief, the author has put forward a model called Action By Objectives as the basis of the harmonization approach. Drawing inspiration from the ethical aspects of Buddhism, Sufism, Sikhism and Vedanta in this context, he suggests an abhyasa yoga menu for refining samskaras and reaching the ultimate level of positive, inspiring leadership. (shrink)

In this rigorous investigation into the logic of truth Anil Gupta and Nuel Belnap explain how the concept of truth works in both ordinary and pathological..

Human development can be seen as the process of giving more effective expression to human values. Modern business philosophy has a certain viewpoint or perspective on human potential based on the secular humanistic values of the west and the scientific theories on the nature of man and his evolution. We are bound to welcome the New Paradigm in Business because it opens the path for a decisive step forward in evolution from an authoritarian, mechanistic, Taylorian era to a freer and (...) a more humanistic ethos in business. (shrink)

A preoccupation with technology has helped bury the philosophical question: What is the point of education? I attempt to answer this question. Various answers to the question are surveyed and it is shown that they depend upon different conceptions of the self. For example, the devotional‐self of the 12th century (which was about becoming master of the self) gave way to the liberal‐self (which was to facilitate social change). Education can only be satisfactorily justified, I argue, by appeal to transcendent (...) values such as mastery of the self, which is incipient in liberal education. (shrink)

North American psychiatric literature describes the current method of psychiatric diagnostic assessment as "phenomenological"; however, it is unclear what phenomenology 1 means in this context. This paper investigates the meaning and impact of some of the major philosophical and psychiatric definitions of phenomenology on contemporary psychiatric assessment. Employing a comparative analysis of selected definitions of phenomenology, this paper argues that North American psychiatric assessment does not reflect any of these definitions of phenomenology. Instead, within the context of psychiatric assessment, phenomenology (...) has taken on an idiosyncratic, clinical meaning of signs and symptoms. However, this does not mean that phenomenology has had no impact on North American psychiatry. This paper contends that phenomenology has made contributions to psychiatry, particularly in the area of psychotherapy and especially in self-psychological psychotherapy. The importance of the concept of empathy within psychotherapy is evidence of the continuing influence of philosophical phenomenology on psychiatry. This paper concludes that phenomenology can provide an important complementary perspective to the dominant methods of North American psychiatric practice. (shrink)