As engineering applications require management of ever larger volumes of data, ontologies offer the potential to capture, manage, and augment data with the capability for automated reasoning and semantic querying. Unfortunately, considerable barriers hinder wider deployment of ontologies in engineering. Key among these is lack of a shared top-level ontology to unify and organise disparate aspects of the field and coordinate co-development of orthogonal ontologies. As a result, many engineering ontologies are limited to their scope, and functionally difficult to extend (...) or interoperate with other engineering ontologies. This paper demonstrates how the use of a top-level ontology, specifically the Basic Formal Ontology (BFO), greatly facilitates interoperability of multiple engineering-related ontologies. We constructed a system of formal linked ontologies by re-engineering legacy ontologies to be conformant with BFO and developing new BFO-conformant ontologies to capture knowledge in the engineering design, enterprise, human factors, manufacturing, and application domain of additive manufacturing. The resulting Integrated Framework for Additively Manufactured Products (IFAMP), including the body knowledge instantiated on its basis, serve as the basis for a proposed Design with Additive Manufacturing Method (DWAM), which we believe can support the design of innovative products with semantically enhanced ideation tools and enhanced access to application domain knowledge. The method and its facilitation through the ontological framework are demonstrated using a case study in medicine. (shrink)

Stakeholder theory provides a framework for investigating the relationship between corporate social performance (CSP) and corporate financial performance. This relationship is investigated by examining how change in CSP is related to change in financial accounting measures. The findings provide some support for a tenet in stakeholder theory which asserts that the dominant stakeholder group, shareholders, financially benefit when management meets the demands of multiple stakeholders. Specifically, change in CSP was positively associated with growth in sales for the current and subsequent (...) year. This indicates that there are short-term benefits from improving CSP. Return on sales was significantly positively related to change in CSP for the third financial period, indicating that long-term financial benefits may exist when CSP is improved. (shrink)

A careful and intense look at the writings of J. Krishnamurti results in the understanding of the important differences there are between conscious awareness and awareness which is not consciousness, perception with a perceiver and perceiverless perception, abstract truth and living truth, and most importantly between a partially functioning and a totally functioning, that is, a truly silent, meditative mind.

J. Krishnamurti, whose life and teachings spanned the greater part of the 20th Century, is regarded by many as one who has had the most profound impact on human consciousness in modern times. He talked of the things that concern all of us in our everyday life: the problems of living in modern society, the individual’s search for security, and the need for human beings to free themselves from their inner burdens of violence, fear and sorrow. Meditation, according to Krishnamurti, (...) is not the popular tranquilizer that most people call to mind, but an attempt to see if there is an end to knowledge, therefore freedom from the known. What Krishnamurti considers meditation is along the lines of insight meditation or jyana yoga. Meditation is not a means to an end; there is no end, no arrival; it is a movement in time and out of time. Every system and method binds thought to time, but choice less awareness of every thought and feeling, as well as an understanding of their motives, their mechanism, allowing them to blossom, is the beginning of meditation. This paper is an attempt to discuss J. Krishnamurti’s insight on what meditation is and how to practice it. (shrink)

Teacher, thinker, writer, and speaker, J. Krishnamurti (1985-1986) was an Indian educationist, spiritual leader, and a key figure in world philosophy. He raised significant questions about the state of the world, about our tendency to remain passive, conditioned and in a state of overwhelming confusion about how we relate to the world. Through talks and writings spread over many decades and geographical locations, he articulated an unconditioned, reflective approach which emphasized self-inquiry. This volume provides an understanding of Krishnamurti's views on (...) the human predicament in a disintegrating world, marked by conflict, divisions, wars, and climate change. It also examines his educational thought and its enormous potential for change. Krishnamurti argued that our minds are so conditioned that we are unable to look, listen or learn without our prior knowledge that foregrounds the role of memory and time. He highlighted the need to work with young children, with a special focus on the school as the centrepiece of his perception for psychological development and educational excellence. It is within an educational setting that Krishnamurti hoped that the seeds for individual and social change will be catalysed. An introspective look at the life and legacy of an eminent 20th century thinker, this volume will be of great interest to students and researchers of philosophy, education, religion and spirituality, South Asia studies, modern history, and the social sciences. (shrink)

This is a collection of essays that sets out to understand precisely the relationship between Krishnamurti's perspective and processes within institutional and non-institutional spaces. It is about mainstream private and government linked education of one kind and offers thoughts, reflections, and practice about what such education has to offer other mainstream institutions in contemporary India.

From Kabir to Krishnamurti is a far cry. For, they are separated one from the other by over five centuries. But quantitative measurement of this distance has a qualitative aspect which cannot be measured in any time-scale. Two great seers lived in two completely different worlds-with no comparison between the two. And yet they expressed their thoughts and experience not only in a similar language but almost in identical terms. In these two streams of thought represented by Kabir and Krishnaji, (...) the authors note a fascinating parallelism. These streams run parallel to each other-and yet they meet from time to time-at the intersections between the two approaches to life. J. Krishnamurti and Sant Kabir focuses on these meeting points between the two approaches to life. The book also presents the intersections between the writings and sayings of Kabir and Krishnaji. (shrink)

In this age of “free-sex”, gurus, Hare-Krishna chanters and transcendental meditation teachers J. Кrisimamurti stands almost alone as a non-guru of outstanding grandeur. His lecture tours in major centers of the world remind one of the historical Buddha who reversed the Upanishadic tradition of teaching in a forest hermitage to a select few by travelling on foot from village to village in North-Eastern India to carry his message of love, compassion and understanding to the masses regardless of caste, color or (...) sex. But historical comparisons are never complete. Whereas the Buddha used the local dialect, adapted his message to the intellectual level of his audience and made free use of stories and parables, Krishna-multi lectures in the English language in his intense analytic style to rapt audiences without any such aid. No wonder the Buddha's appeal and impact historically has been infinitely wider than that of Krishnamurti. And yet, both eschewed dogma, tradition and metaphysical subtleties, and deliberately refused to offer any sugar-coated pills and panaceas for overcoming the pervasive human condition of suffering. They endeavoured to make people “see” and “understand” the human condition in an act of total awareness so as to take them to the very brink of that “creative emptiness”, ultimate freedom and radical change which alone is conducive to the attainment of transcendent peace. In other words, the doctrine of Krishnamurti as that of the Buddha is not for the weak and effeminate who need “crutches” of all kinds but for those who have the courage to help themselves by an act of understanding the way things are without being entangled in theories and conceptual puzzles. It is the intention of this paper to analyze, understand and critically evaluate Krishamurti's concepts of self, action and freedom. (shrink)

Description: J. Krishnamurti was a free thinker of international reputation. His thinking was free from conditioning influences of the different systems of philosophy, Eastern as well as Western, religious dogmatism, political ideology, intellectual speculation and cultural bias. He, in his life-work, opened a new chapter in the history of Indian philosophy and religion by his earnest and deep: as-a-matter-of-fact enquiry into the nature of existence and reality without any presumptions or assumptions. His approach to understanding life is direct and simple (...) and presupposes no other training than a pure heart and simple mind. In his anxiety to keep his expression free from being confused with the pre-existing systems of thought, he carefully avoids the use of any technical words of 'isms' and 'logies' and uses the ordinary words of spoken language, lending them a deeper significance; but in doing so he, incidentally, creates his own terminology and that is what makes an exegetic work like this, necessary and helpful. This book presents the vision, the thought and the approach of J. Krishnamurti to understanding life, and our existence in a systematic way, and constitutes a maiden attempt at comprehending the teachings of the world-teacher exhaustively and succinctly in a simple, non-technical and lucid style with a view to carry his message far and wide to scholar and the layman alike. (shrink)

Many have considered Buddhism to be the religion closest in spirit to J. Krishnamurti’s spiritual teaching–even though the great teacher was famous for urging students to seek truth outside organized religion. This record of a historic encounter between Krishnamurti and a group of Buddhist scholars provides a unique opportunity to see what the great teacher had to say himself about Buddhist teachings. The conversations, which took place in London in the late 1970s, focused on human consciousness and its potential for (...) transformation. Participants include Walpola Rahula, the renowned Sri Lankan Buddhist monk and scholar, author of the classic introductory text What the Buddha Taught. (shrink)

recover that lost impetus, that onward movement of creativeness, which is of its very essence of Life. Full self-realization can only be opened up to it, ...

J. Krishnamurti (1895-1986) was thought by many to be a modern-day equivalent of the Buddha. In fact, he was once even considered to be the second coming of Christ. While many think it wonderful to live and work in close proximity with such a person, it's difficult to understand the depth of what this means and how challenging this might be. In Knocking at the Open Door, author R.E. Mark Lee provides an ordinary person view of what being close-up and (...) working together with such a man means, how it challenges one at every turn, and how it causes one to question ceaselessly, even more deeply than one ordinarily would. Lee offers an insightful, candid, and heartfelt narrative that reveals various unknown facets of the eminent world teacher J. Krishnamurti and highlights his distinctive vision for education worldwide. This comprehensive volume brings alive the practical and everyday interactions Lee had with Krishnamurti during a twenty-year period in India and the United Sates. Knocking at the Open Door shares a clear and honest account that demonstrates the challenges of working with Krishnamurti in running a school that is true to the teaching and yet able to function in the reality of modern parental, student, and educational establishment expectations. (shrink)

The present article looks at mind and consciousness from the perspective of the eminent Indian philosopher, Jiddu Krishnamurti. He believed in total awareness as being essential for a free mind. Human beings always learned from their past, and it was important that they looked inwards and freed themselves from self-perpetuated torment. It was also necessary that they avoided repression. The society in which we live should be organic, where, although individuals had no choice but to dwell in that society, it (...) was one where the interests of the individual and society were the same. He also maintained that religion was always the result of past conditioning. A mind should be investigative and scientific. One could not get pleasure without difficulty, for which living in totality, not in segments, was a must. We often dwell on one part of the consciousness and miss its holistic aspect. One must uncover the mind layer by layer to achieve complete growth. Deeper delving into it and a study of J. Krishnamurti's philosophy is a must for the understanding of human consciousness, in a manner that is simple, yet abstract and deep. (shrink)

The present article looks at mind and consciousness from the perspective of the eminent Indian philosopher, Jiddu Krishnamurti. He believed in total awareness as being essential for a free mind. Human beings always learned from their past, and it was important that they looked inwards and freed themselves from self-perpetuated torment. It was also necessary that they avoided repression. The society in which we live should be organic, where, although individuals had no choice but to dwell in that society, it (...) was one where the interests of the individual and society were the same. He also maintained that religion was always the result of past conditioning. A mind should be investigative and scientific. One could not get pleasure without difficulty, for which living in totality, not in segments, was a must. We often dwell on one part of the consciousness and miss its holistic aspect. One must uncover the mind layer by layer to achieve complete growth. Deeper delving into it and a study of J. Krishnamurti's philosophy is a must for the understanding of human consciousness, in a manner that is simple, yet abstract and deep. (shrink)

Between 1975 until 1992, David Moody knew and worked with both David Bohm and Jiddu Krishnamurti, mostly in the context of the Oak Grove School which he directed. He describes the story of the relationship between Krishnamurti and scientist, David Bohm, both of whom were interested in exploring human consciousness and the psychological causes of the global problems facing humanity. Many years of dialogue are unraveled here to portray these unique individuals whose willingness to move beyond the boundaries of science (...) and religion continues to inspire. (shrink)

_The Limits of Thought_ is a series of penetrating dialogues between the great spiritual leader, J. Krishnamurti and the renowned physicist, David Bohm. The starting point of their engaging exchange is the question: If truth is something different than reality, then what place has action in daily life in relation to truth and reality? We see Bohm and Krishnamurti explore the nature of consciousness and the condition of humanity. These enlightening dialogues address issues of truth, desire awareness, tradition, and love. (...) _Limits of Thought_ is an important book by two very respected and important thinkers. Anyone interested to see how Krishnamurti and Bohm probe some of the most essential questions of our very existence will be drawn to this great work. (shrink)

"Radha Sloss has a distinctive voice, which is exactly suited to her material. It is a tone of gentle skepticism that never quite becomes sardonic."London Review of Books.

Michael Krohnen's memoir of conversations and life with Jiddu Krishnamurti. From the author's foreword to the 2nd edition: J. Krishnamurti's long and creative life ended in 1986. Subsequently, it took me about ten years to originally compose this book. It was first published in 1997. It presents a view of a great, liberated human being's daily life, from the perspective of his chef who had regular interaction with him. This memoir aims to convey his great sense of humor, to share (...) his anecdotes and jokes, but also to touch on the more serious aspects of his teaching. This second edition keeps a memoir in print that aims to present Krishnamurti in his everyday life-sharing one person's perception of this most extraordinary human being. He lived the teachings. (shrink)

The Kitchen Chronicles is a moving and surprisingly humorous memoir by the cook to one of the th Centurys great figures, Indian-born philosopher J. Krishnamurti. In a modern quest for truth the author chronicles the daily life in Krishnamurtis kitchen and at his table. This insightful, fast-paced memoir reveals the private life of Krishnamurti, his splendid sense of humor, his affectionate friendships, and probing intelligence. Photographs place Krishnamurti in his California home with friends and associates.

Information can be public among a group. Whether or not information is public matters, for example, for accounts of interdependent rational choice, of communication, and of joint intention. A standard analysis of public information identifies it with (some variant of) common belief. The latter notion is stipulatively defined as an infinite conjunction: for p to be commonly believed is for it to believed by all members of a group, for all members to believe that all members believe it, and so (...) forth. This analysis is often presupposed without much argument in philosophy. Theoretical entrenchment or intuitions about cases might give some traction on the question, but give little insight about why the identification holds, if it does. The strategy of this paper is to characterize a practical-normative role for information being public, and show that the only things that play that role are (variants of) common belief as stipulatively characterized. In more detail: a functional role for “taking a proposition for granted” in non-isolated decision making is characterized. I then present some minimal conditions under which such an attitude is correctly held. The key assumption links this attitude to beliefs about what is public. From minimal a priori principles, we can argue that a proposition being public among a group entails common commitment to believe among that group. Later sections explore partial converses to this result, the factivity of publicity and publicity from the perspective of outsiders to the group, and objections to the aprioricity of the result deriving from a posteriori existential presuppositions. (shrink)

Ned Block argues that the higher-order (HO) approach to explaining consciousness is ‘defunct’ because a prominent objection (the ‘misrepresentation objection’) exposes the view as ‘incoherent’. What’s more, a response to this objection that I’ve offered elsewhere (Weisberg 2010) fails because it ‘amounts to abusing the notion of what-it’s-like-ness’ (xxx).1 In this response, I wish to plead guilty as charged. Indeed, I will continue herein to abuse Block’s notion of what-it’s-like-ness. After doing so, I will argue that the HO approach accounts (...) for the sense of what-it’s-like-ness that matters in a theory of consciousness. I will also argue that the only incoherence present in the HO theory is that generated by embracing Block’s controversial notion of what-it’s-like-ness, something no theorist of any stripe ought to do. Block is famous for (among other things) having introduced the notion of ‘phenomenal consciousness’ into contemporary philosophy of mind (Block 1995). This term is widely employed in the philosophical literature and it even appears in the empirical literature. But wide-speared usage has brought about divergent interpretations of the term. We can distinguish a ‘moderate’ and a ‘zealous’ reading of ‘phenomenal consciousness’. On the moderate reading, ‘phenomenal consciousness’ just means ‘experience’. Many people have embraced this sense of the term and use it to roughly pick out conscious experience involving sensory quality (states like conscious visual experiences or conscious pains, for example).2 On the zealous reading, however, phenomenal consciousness is held to be ‘distinct from any cognitive, intentional, or functional property’ (Block 1995: 234). That is, any explanation of phenomenal consciousness in exclusively cognitive, intentional, or functional terms will fail to capture, without remainder, what is really distinctive about phenomenal consciousness. Block, of course, is fully clear about embracing the zealous reading; indeed, his initial introduction of the notion is in those terms. The same ambiguity occurs with the much-used (and abused) idea of ‘what-it’s-like-ness’.. (shrink)

Telling a patient that the outcome of his illness is not good, or even hopeless, requires sensitivity and the ability to communicate with him in the setting of a hospital which is an unnatural environment divorced from family and friends. It is a task which must be taught and learned by doctors and nurses.