Nirbhaya, Asifa, Manisha Valmiki, and the list of victims, (be it women, children or men) in India goes on. There is myriad of legislations enacted in the past to curb the offences, but the crimes in the society seem to be unstoppable. During the COVID time, in the lockdown too, the crimes continued to take place. There were several instances of domestic violence and rapes heard in news. Many instances of suicides were reported. It is really difficult to understand what (...) place in the country is safe for the existence and peaceful survival of any person? The question that arises is whether a victim who comes before the court is provided with the adequate relief? Has the Judiciary or the Parliament done something with this regard? Does the concept of compensatory jurisprudence exist in India? What more is required to be done to enhance the position of victims and rehabilitate them? The research article shall look into the concept of compensatory jurisprudence with respect to India and other nation states as well. There are prevailing enormous laws which discuss about the punishment to be given to the accused person guilty to have committed crime, but unfortunately, there is no specific law regarding the steps to be taken to rehabilitate a victim who has been the subject matter of any crime. The research paper shall deal with various aspects and try to analyse laws or rules, if any, existing with regard to the protection of victims in India or around the globe. It shall also try to look into the role that the States play in rehabilitating and compensating the sufferers and victims of various crimes. The article shall conclude with suggestions as to how the research gaps related to victim reparation be filled. (shrink)

The ability to delay rewards is one of the most useful qualities one may wish to develop. People who possess this quality achieve more successful careers, display better interpersonal skills and are less vulnerable to psychopathology, obesity or addictions. In the present online studies, we investigated the extent to which delay-of-reward behaviors in female participants can be improved by observing others mastering it. We developed an intertemporal choice (IC) paradigm in which participants had to make fictitious choices between sooner smaller (...) rewards and later bigger ones (e.g. $150 in one week vs $170 in 4 weeks). In Study 1 (N = 186), we found that participants who delayed more had higher socioeconomic statuses and were less likely to procrastinate, smoke or develop obesity. In Study 2 (N = 178), we exposed female participants to a role model who, faced with intertemporal choices, chose most of the time the delayed option. Results showed that, although participants were only asked to memorize the model’s decisions, they tended to choose the delayed option more often after than before exposure to the model. In Study 3 (N = 148), we found that the direction of the influence depended on the model’s behavior: Our female participants delayed more after having seen a high delay than a low delay model. In Study 4 (N = 370), we confirmed the effect of modeling on intertemporal choices in comparison to a control condition and showed that this effect was still significant three months after exposure to the model. Altogether, these results speak in favor of a high efficacy of modeling to develop self-control in women. (shrink)

The spiritual crisis of the twenty-first century is overload boredom. There is more information, content, and stimulation than ever before, and none of it is waiting passively to be consumed. The demands exceed our capacities. The Spiritual Significance of Overload Boredom makes the case that withdrawal and resistance are not our only options: we can choose kēdia, an ethic of care. Rather than conceiving the world of information as external, Sharday Mosurinjohn turns to the sensational and emotional, focusing on the (...) ways the digital age has radically reconfigured our interior lives. Using an innovative method of affective aesthetic speculation, Mosurinjohn engages the world of art, literature, and comedy for a series of unexpected case studies that make strange otherwise familiar scenes of overload boredom: texting, browsing social media, and performing information work. Ultimately, she shows that the opposite of boredom is not interest but meaning, and that we can only make it by curating the overload. The Spiritual Significance of Overload Boredom is a bold and original intervention for the present condition, unsettling the framing of existing work around technological modernity and its discontents. (shrink)