Many blame politicians, governments, and markets for the technically-driven problems the world faces. But why is it that there are almost always engineers and corporations willing to design and build the technologies that cause those problems, many times in spite of knowing about the negative consequences of those technologies? I offer in this paper practical guidance on how to engage in activist engineering, the goal of which is to get engineers to step back from their work and be able to (...) ask and have a conversation about the question, “What is the real problem, and does this problem ‘require’ an engineering solution?” Building on research in the history and philosophy of engineering, and engineering ethics and education, as well as current events—all of which highlight important issues of debate within engineering practice—I provide a list of questions that engineers can start with for self-reflection to better understand their motivations for doing engineering work, and to better understand the implications of their work. The questions relate to considerations engineers must make regarding the social, environmental, economic, and peace implications of their work, and relate to alternative and non-technical interventions to the problem at hand. I believe that each engineer should, in the end, be able to answer the questions: Why am I an engineer? For whose benefit do I work? What is the full measure of my moral and social responsibility? (shrink)

In this paper, we reflect on current notions of engineering practice by examining some of the motives for engineered solutions to the problem of climate change. We draw on fields such as science and technology studies, the philosophy of technology, and environmental ethics to highlight how dominant notions of apoliticism and ahistoricity are ingrained in contemporary engineering practice. We argue that a solely technological response to climate change does not question the social, political, and cultural tenet of infinite material growth, (...) one of the root causes of climate change. In response to the contemporary engineering practice, we define an activist engineer as someone who not only can provide specific engineered solutions, but who also steps back from their work and tackles the question, What is the real problem and does this problem “require” an engineering intervention? Solving complex problems like climate change requires radical cultural change, and a significant obstacle is educating engineers about how to conceive of and create “authentic alternatives,” that is, solutions that differ from the paradigm of “technologically improving” our way out of problems. As a means to realize radically new solutions, we investigate how engineers might deploy the concept of praxis, which raises awareness in engineers of the inherent politics of technological design. Praxis empowers engineers with a more comprehensive understanding of problems, and thus transforms technologies, when appropriate, into more socially just and ecologically sensitive interventions. Most importantly, praxis also raises a radical alternative rarely considered—not “engineering a solution.” Activist engineering offers a contrasting method to contemporary engineering practice and leads toward social justice and ecological protection through problem solving by asking not, How will we technologize our way out of the problems we face? but instead, What really needs to be done? (shrink)

Malaysian corporations have to disclose corporate social responsibility, and a typical genre for disclosure is CSR reports. These reports incorporate other discourses which indicate the presence of interdiscursivity. The article examines interdiscursivity in Malaysian CSR reports. It selects the CSR reports of 10 major corporations and pursues an interdiscursive analysis which involves four sequential stages. CSR reports contain discourses of public relations, sustainability, strategic management, compliance and financial accounting. Although the discourses are often multisemiotic, language maintains primacy in content, while (...) image tends to exemplify or simplify content. These discourses constitute an interdiscursive profile, and it has central and auxiliary discourses. The central discourse is public relations discourse, and it promotes corporations helping and not harming society. The auxiliary discourses are sustainability, strategic management, compliance and financial accounting discourses, and these discourses mitigate the promotional focus. Interdiscursivity enables the primarily promotional CSR reports to not seem overtly promotional. The choice of discourses is probably influenced by coercive, mimetic and normative reasons. These discourses enhance the reliability of CSR reports because their disclosure is anchored to various CSR aspects, international or reporting practices and professional domains. Interdiscursivity helps to build stakeholders’ confidence in disclosure and, therefore, in corporations. It joins other functions in CSR reports to convey corporations as agents of positive social change. The article also probes the relationship between interdiscursivity and intertextuality and advances a matrix of intertextual–interdiscursive use. (shrink)

The Ugaritic expression “Baal, son of Dagan” has been the subject of several studies which attempt to resolve the contradiction between the depiction of Baal as El’s son on the one hand and the expression “Baal, son of Dagan” on the other. Despite the paucity of literary evidence, the majority of scholars have identified Dagan with either El or Baal, consequently attributing a single “real” father to Baal. This paper suggests a new solution in light of the literary traditions preserved (...) in the Hurro-Hittite texts—contemporary with those from Ugarit—and the development of these traditions in the writings of Philo of Byblos. Both these texts describe the storm-god as having two fathers: the grain-god and the veteran god of the pantheon, the god of Heaven. Given the close relationship among Ugarit, the Hurrians, and the Phoenicians, it is difficult to regard this parallelism as coincidental. (shrink)

The only Priestly pre-Exodus narrative to be framed in explicitly chronological terms is the Flood account. Here, in light of a recently published Akkadian text from Ugarit and Berossus’ version of the Flood story, I suggest that in this unique case P may be based on earlier models that were in possession of a precise temporal framework.

The Fundamentals of Care Framework is an evidence‐based, theory‐informed framework that conceptualises high‐quality fundamental care. The Framework places the nurse–patient relationship at the centre of care provision and outlines the nurse behaviours required for relationship development. Numerous instruments exist to measure behavioural aspects of the nurse–patient relationship; however, the literature offers little guidance on which instruments are psychometrically sound and best measure the core relationship elements of the Fundamentals of Care Framework. This study evaluated the quality of nurse–patient relationship instruments (...) by (1) assessing their content development and measurement properties (e.g. dimensionality, targeting, reliability, validity) and (2) mapping instrument content to the Framework's core relationship elements: trust, focus, anticipate, know, and evaluate. Twenty‐seven instruments were evaluated. Findings demonstrated that patients and nurses were rarely involved in item development. Most instruments exhibited poor measurement properties, with only one instrument having complete information on all quality indicators. Instrument content focused primarily on nurses getting to know patients and earning their trust, with only 54, 18, and 1 item(s), respectively, measuring ‘focus’, ‘anticipate’ and ‘evaluate’. Hence, there does not appear to be a robust instrument measuring behavioural aspects of nurse–patient relationships, nor one capturing the relationship elements of the Fundamentals of Care Framework. (shrink)

Background The use of lengthy, detailed, and complex informed consent forms is of paramount concern in biomedical research as it may not truly promote the rights and interests of research participants. The extent of information in ICFs has been the subject of debates for decades; however, no clear guidance is given. Thus, the objective of this study was to determine the perspectives of research participants about the type and extent of information they need when they are invited to participate in (...) biomedical research. Methods This multi-center, cross-sectional, descriptive survey was conducted at 54 study sites in seven Asia-Pacific countries. A modified Likert-scale questionnaire was used to determine the importance of each element in the ICF among research participants of a biomedical study, with an anchored rating scale from 1 to 5. Results Of the 2484 questionnaires distributed, 2113 were returned. The majority of respondents considered most elements required in the ICF to be ‘moderately important’ to ‘very important’ for their decision making. Major foreseeable risk, direct benefit, and common adverse effects of the intervention were considered to be of most concerned elements in the ICF. Conclusions Research participants would like to be informed of the ICF elements required by ethical guidelines and regulations; however, the importance of each element varied, e.g., risk and benefit associated with research participants were considered to be more important than the general nature or technical details of research. Using a participant-oriented approach by providing more details of the participant-interested elements while avoiding unnecessarily lengthy details of other less important elements would enhance the quality of the ICF. (shrink)

Experiential and behavioural aspects of emotions can be measured readily but developing a contactless measure of emotions’ physiological aspects has been a major challenge. We hypothesised that different emotion-evoking films can produce distinctive facial blood flow patterns that can serve as physiological signatures of discrete emotions. To test this hypothesis, we created a new Transdermal Optical Imaging system that uses a conventional video camera to capture facial blood flows in a contactless manner. Using this and deep machine learning, we analysed (...) videos of the faces of people as they viewed film clips that elicited joy, sadness, disgust, fear or a neutral state. We found that each of these elicited a distinct blood flow pattern in the facial epidermis, and that Transdermal Optical Imaging is an effective contactless and inexpensive tool to the reveal physiological correlates of discrete emotions. (shrink)

Improving nitrogen (N) fertilizer management in agricultural systems is critical to meeting environmental goals while maintaining economically viable and productive food systems. This paper applies a farm systems framework to analyze how adoption of N management practices is related to different farming operation characteristics and the extent to which fertilizer, soil and irrigation practices are related to each other. We develop a multivariate probit regression model to analyze the interdependency of these adoption behaviors from 966 farmers across three watersheds and (...) diverse cropping systems in the Central Valley of California. Our analysis demonstrates that farmers adopt varying combinations or portfolios of practices, with the most common portfolio featuring a core set of fertilizer-focused practices. Irrigation infrastructure is an especially important farm operation characteristic for encouraging adoption of innovative practice portfolios that integrate water and fertilizer management. These findings highlight the ability for a farm systems approach to improve our understanding of farmer decision-making across diverse agricultural landscapes. (shrink)

Buildings are constructed for accommodating living and industrial needs. Floor cleaning robots have been developed to cater to the demand of these buildings. Area coverage and coverage time are crucial performance factors of a floor cleaning robot. Reconfigurable tiling robots have been introduced over fixed shape robots to improve area coverage in floor cleaning applications compared to robots with fixed morphologies. However, area coverage and coverage time of a tiling robot compromised one another. This study proposes a novel concept that (...) considers the ability of a tiling robot to configure both its morphology and size according to the environment. This concept is inspired by the pleomorphism that could be seen in bacteria. In this regard, P-hTetro, a pleomorphic tiling robot that can reconfigure its morphology and size, is considered. A novel coverage strategy for realizing the size reconfiguration is also proposed. According to this strategy, the robot covers obstacle-free areas with its maximum size, while an obstacle cluster is covered after shrinking to an optimum size. The optimum size for reconfiguration is determined by the genetic algorithm based on the arrangement of the environment. The performance and behavior of the proposed P-hTetro have been compared against that of an existing tiling robot which has a fixed size. According to the statistical outcomes, a tiling robot with the ability to reconfigure its size can significantly improve the performance in the aspects of area coverage and coverage time compared to a tiling robot with no ability to reconfigure its size. (shrink)

The Work describes and discusses about the concept of Moksha in the various Indian Philosophical Systems. A lucid brief introductory details are presented in this work. The work is in India's National Language Hindi.

In the search for the ontic existence of man and curiosity about his ultimate destiny, the supreme wisdom(Prajñā) has been the origin and surge of the philosophical analysis of Vedāntic perspective. That is why Vedānta has been established as a spiritual religion in the cultural life and philosophical mind of India. Vedānta is the most dynamic philosophy of the Indian tradition and a philosophy of life with corresponding cultural scope. If India's spiritual-philosophical pride in world history and the possibility of (...) world-wide cultural emergence lies in any philosophy, then it could be visualised only in the monistic worldview of Vedānta. Vedāntic philosophy, which provides the supreme basis for religious tolerance, has always rescued this country from cultural crises and in every moment of crisis, it has accepted new forms by becoming the "Philosophy of India's Swaraj". In this book, Vedāntic philosophy was presented in an encyclopedic format by integrating dimensions like philosophical analysis of Nature of Consciousness, Vedāntic investigation regarding the ontological status of Absolute, God and world comes to the forefront, different shades of Advaitic philosophical tradition, different facets of religion, culture and values theme is brought under discussion. The book is published in the national language Hindi, is useful in many ways for philosophy students, researchers and teachers and is definitely a 'must collect' for the libraries of higher education institutions. (shrink)

This a article related to problems and mis conceptions about philosophical studies in India. In short it describe various basics problems faced by students and teachers.

Study on the mathematical philosophy and logic of Bertrand Russell, 1872-1970, a British mathematician, logician and philosopher.

Discourses by an Indian sectarian religious leader, July 28-August 20, 1976.

YO GA-DARSHAN A Sfitras of Patafijali with Bhaisya ofVy:1sa BY Ganganatha Jha he Yoga-darshana includes the Yoga-sfitras ofPataf1jali, and the ancient commentary thereon by Vyasa. The Yoga-sfitras of Patafijali are the classic?...

Articles on study of philosophy in Bangladesh; souvenir on the occasion of the national seminar of the Bangladesh Darshan Samiti, 1986.

Souvenir of the 12th anniversary of Bangladesh Darshan Samiti; comprises articles on the study and teaching of philosophy in Bangladesh.

Through my personal lenses as a scholar/sevak at the Parmarth Niketan Ashram in Rishikesh, I explore the ashram’s efforts to raise environmental awareness through the performative practice of Ganga aarti. Simultaneously a religious event and an environmental rally, the daily Ganga aarti on the bank of the Ganga River represents an environmentally focused innovation upon an existing religious practice. Aside from being a devotional act of reverence to the goddess Ganga Ma, Ganga aarti at Parmarth Niketan is a self-consciously performative (...) practice intended to draw and entertain audiences from all walks of life and from all over the globe. Ganga aarti combines the ritual practice of Ganga puja, bhajan-kirtan, guru darshan, bhakti, and sometimes bliss via the total sensorial experience. “Mobile” Ganga aarti performances in other parts of North India are often day-long events featuring impassioned lectures about the importance of the environment, a traveling puppet show in which Shiva and Ganga Ma urge the crowds not to dump rubbish in the river, classical dance performances, distribution of hats and t-shirts, and girls dressed as the swarup of various river goddesses. I argue that as religious institutions increasingly engage in pro-environment endeavors with the public support of government officials, this public performance style will become an increasingly visible and influential feature of Indian environmentalism. (shrink)

Philosophy in general is defined as the theory or attitude that acts as a guiding principle for an enriched life. Since time immemorial, many notable scholars have guided humanity towards leading a nourished and fulfilling life through their philosophical preaching and writings and were used by as benchmarks many in their day-to-day life. With the passage of time, Philosophy has taken strides and has evolved majorly to touch the human race irrespective of their caste, race, color, creed, region, etc. and (...) is presently a major contributor for a better world. An extension of this subject is the Logic Based Therapy which is slowly but surely is gaining grounds in today's world and is being used as a proficient tool to enhance the value of an individual's life by tackling his erroneous thoughts, also called fallacies in philosophical terms and to bring him on track towards a better existence. Hence, Logic-Based-Therapy is fundamentally a philosophical therapy as it makes use of the philosophical wisdom from antiquity, transforming them into antidotes and ultimately using these potent antidotes to treat the cardinal fallacies. Till date, LBT has been the domain of Western philosophical antidotes but Indian philosophy also has an immense plethora of insights to offer in this area. The Sanskrit word for Philosophy is 'Darshan' which means 'Vision'. Indian Philosophy is considered as the vision of the wise and learned people and it becomes even more relevant as it embeds the potential to make our lives qualitatively better. Hence, the ultimate aim of Indian Philosophy is to be a guide for humanity and lead them towards the path of leading a 'good and meaningful life' whilst overcoming our fallacies and issues in our daily lives mainly through the preaching and writings of some great Indian philosophers. The current paper is an attempt at constructing such useful Indian Philosophical antidotes from the ideas of some of the most prominent contemporary Indian Philosophers like Rabindranath Tagore, Swami Vivekananda, Mahatma Gandhi, Lokamanya Tilak, Gopal Agarkar and J. Krishnamurti. The main focus being the key aspects of these philosopher's ideas that are relevant in addressing the cardinal fallacies and strengthening/promoting the corresponding transcendental virtues. (shrink)

Yoga is the spiritual science for holistic development of physical, mental and spiritual aspect of living being. Ayurveda believes an interrelationship between psyche and body and thus if psyche is effected leads to an adverse effect on body and vice versa. Ayurveda is a science of living being which has its broad aim of living healthy life and curing of ailments. The instability of inner psyche (manas) is controlled through yoga. Bhagwat geeta emphasizes yoga as the state of sama sthiti (...) or equilibrium in actions. Acharya Patanjali’s yoga darshan has an impact on Ayurveda and later hatha yoga pradeepika and gheranda samhita’s various yogasana, kriya, mudra, bandha and pranayama were used as a part of treatment. The yogic concept of health and disease enables us to understand that the cause of physical disorder is result of higher levels of psyche (manas).Ayurveda believes that pragya paradh is root cause to diseases and thus pragyashodhan is very important. Ayurveda emphasis yoga and is a way to achieve atma gyana throughpragya shodhana. Ayurveda has given definition of yoga, powers of yogi, scope of yoga, its implication in attainment to highest stage of moksha. Ayurveda and yogic methods can beapplied for preventive, promotive and rehabilitatory health of human being. (shrink)

Nammalvar, a Tamil poet who lived in IX-X centuries, is revered as one of the great mystics of India. His four poetic works are equated with the sacred hymns and are part of the ritual worship in the temples of South India. Artistic images of Nammalvar formed the basis of the philosophy of Vishishta-Advaita several centuries later. The poem “Thiruviruttam” is considered as his early work, where he combines the canons of ancient Tamil poetry and his devoted love for Vishnu-Tirumal. (...) The study presents a religious and philosophical interpretation of the poem. The secret of the poem is its dualism: external beauty and sacred meaning. There is a spiritual meaning in symbols of Tamil poetry. Nammalvar takes canons of his predecessors, poets of the Sangam era. However, he fills one with new content. The author compares ancient Tamil poetry and the work of Nammalvar. The plot describes the love between God and the soul. The poet reveals several types of bhakti or devoted love. The description of bhakti subsequently formed the basis for the classification of souls in the philosophy of vishishta-advaita. Bhakti leads to the transition to Vaikuntha or the heaven city. Sri Vaishnavism teachers turned the description of relationship soul-Vishnu into a spiritual practice. The artistic images of Nammalvar are compared with Hindu concepts such as transcendence, darshan, divine grace and moksha. In South India “Thiruviruttam” is considered the Tamil Rig Veda. Poem is performed at home, in the temple, during festive processes. It helps to find the roots of Vaishnavism and understand its poetic origin. (shrink)

The Article is concerned with the investigation of interpretation of the concept "pratyakṣa" in the first chapter of the first part of "Nyāya Sūtras", which became the determining ground for the entire subsequent history of the development of this concept in the teachings of the adherents of this philosophical school and their polemics with opponents. The methods of etymological and contextual analysis are applied, the key meaningful connotations of "pratyakṣa" are outlined, and the main issues of its interpretation and translation (...) are revealed. The first chapter of the first part of "Nyāya Sūtras" is the systemic core of the work as a whole, therefore its thorough study is of primary importance, both for the reconstruction of the teachings of Nyāya darshan, and for clarifying the specifics of the actualization of the lexemes presented in this part of the text and in the philosophical discourse of India as a whole. However, the brevity of the text chosen for analysis in this article opens a rather comprehensive perspective of different interpretations and creates a number of open questions. The duration of the tradition of comments dedicated to "Nyāya Sūtras" is an evidence of the importance of this work and the difficulty of reconstructing its content. The open questions actualized in the process of this study should not only become the basis for further investigations, but also reveal the specifics of the problematization of "pratyakṣa" in the philosophical discourse of India. The article reveals that the study of the concept of "pratyakṣa" in the teaching of Nyaya darshan, first of all, requires the analysis of the following concepts: prama̅ṇa, indriya, manas, artha, jñāna, buddhi. The article also suggests that "pramana pratyakṣa" is rather a "situation" of acquiring knowledge that meets the criteria of truth, rather than a simple "tool of knowledge" or "ability to know", so its simple translation as "perception" seems insufficiently substantiated. The article declares that the issue whether every contact between indriya and artha necessarily leads to the formation of a jñāna that meets the criteria of avyapadeśyam ("that which precedes definition and expression"), avyatirekavyabhicārin ("that which is clear, distinct, uncontroversial and steady'), vyavasāyātmaka ('that which is intense, bright and full of energy') is open and urgent for further research. It also states that the issues whether it is possible to talk about the contact of indriya, in the sense of a simple list of empirical senses (sight, hearing, touch, taste, smell), with artha without the mediation of manas; and how to interpret the possible role of the Western concept of "consciousness" in this process are also important. (shrink)

'Devdutt Pattanaik is an exponent of myths, using them [to] deepen storytelling, and obtain a sense of life and living' -Scroll.in Hindu mythology is vast and voluminous. There is so much we don't know or that has not been presented in a simplified way, making sense to contemporary times. This special omnibus edition brings together two bestselling books by Devdutt Pattanaik, India's most famous and renowned mythologist. My Gita and My Hanuman Chalisa are part of a series where Devdutt does (...) 'darshan' of the scriptures, not just gods, and helps readers navigate through scriptures that seem forbidding (Bhagavad Gita) and simple ones whose sophistication is often overlooked (Hanuman Chalisa). (shrink)

JOTIRAO GOVINDRAO PHULE occupies a unique position among the social reformers of Maharashtra in the nineteenth century. While other reformers concentrated more on reforming the social institutions of family and marriage with special emphasis on the status and right of women, Jotirao Phule revolted against the unjust caste system under which millions of people had suffered for centuries and developed a critique of Indian social order and Hinduism. During this period, number of social and political thinkers started movement against such (...) systems and methods. These thinkers aimed at upliftment of the status of women socially, economically, educationally and politically. Of these socio-political thinkers Mahatma Phule, Mahatma Gandhi, Dr. B.R. Ambedkar, Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, and such other have organized movement for striving equality for dalits, backward classes and women. As such, Mahatma Phule was an earliest leader, who strongly opposed gender inequality. He was in the real sense a great thinker finder of truth. He was of the view that every individual should search for the truth and mould accordingly, only then the human society can remain happy. He said that British rule provided an opportunity for the masses to get themselves liberated from the slavery of the Brahmins. But at the same time, he also criticized the British bureaucracy for its policy of supporting higher education and for its tendency to rely upon Brahmin subordinates. Interestingly, Mahatma Phule nurtured a favourable perspective of the British Rule in India because he thought it at least introduced the modern notions of justice and equality into the Indian society. He also criticized the economic policy of the British rule in many respects it was unfavorable to the poor peasants. He suggested a number of solutions to improve the conditions of the agriculture sector. In place of exploitative Indian social order, Phule wanted to establish a society founded on principles of individual liberty and equality and in place of Hinduism he would have liked to put universal religion. In this paper my attempt is to give an analysis of ideas of Mahatma Phule with his core philosophical outlook. (shrink)

In this paper moral philosophy of Mahrishi Valmiki discussed on the basis of his ideas in the Ramayana.