The integration of artificial intelligence into bioethics education represents a new pedagogical approach that addresses complex moral issues in healthcare. The use of AI-driven platforms like ChatGPT in bioethics education can enhance critical thinking and decision-making skills among students by providing a diverse range of perspectives and solutions. To assess the ability of ChatGPT-4 to understand and resolve ethical dilemmas using validated clinical case vignettes, thereby determining its suitability as a teaching aid in bioethics. Ten clinical scenarios, each with inherent (...) ethical issues, were presented to ChatGPT-4. These scenarios were expert-validated to ensure relevance and complexity. ChatGPT's responses were evaluated by two blinded external raters to eliminate bias. The assessment criteria included identification of bioethical principles, recognition of stakeholders and their outcomes, and comprehension of ethical and legal frameworks. Additionally, the quality of responses was scored on a scale of 1–10. ChatGPT showed proficiency in identifying the pertinent bioethical principles and stakeholders involved in the ethical dilemmas presented. It achieved an overall score of 84.5%, with high marks for its analytical capabilities in complex scenarios. However, the study identified areas for improvement, particularly in proposing comprehensive solutions and alternative actions. ChatGPT demonstrates potential as an effective tool for bioethics education, capable of guiding learners through the resolution of ethical issues in clinical practice. However, to fully integrate ChatGPT into bioethics education, it requires enhancements in delivering detailed, actionable guidance in ethical decision-making. Future development should focus on refining ChatGPT’s ability to offer nuanced solutions aligned with patient values and clinician needs. (shrink)

Automatic moving object detection and tracking is very important task in video surveillance applications. In the present work the well known background subtraction model and use of Gaussian Mixture Models have been used to implement a robust automated single object tracking system. In this implementation, background subtraction on subtracting consecutive frame-by-frame basis for moving object detection is done. Once the object has been detected it is tracked by employing an efficient GMM technique. After successful completion of tracking, moving object recognition (...) of those objects using well known Principal Component Analysis, which is used for extracting features and Manhattan based distance metric is used for subsequent classification purpose. The system is capable of handling entry and exit of an object. Such a tracking system is cost effective and can be used as an automated video conferencing system and also has applications like human tracking, vehicles monitoring, and event recognition for video surveillance. The proposed algorithm was tested on standard database on complex environments and the results were satisfactory. (shrink)

Perceptions "present" objects as red, as round, etc.-- in general as possessing some property. This is the "perceptual content" of the title, And the article attempts to answer the following question: what is a materialistically adequate basis for assigning content to what are, after all, neurophysiological states of biological organisms? The thesis is that a state is a perception that presents its object as "F" if the "biological function" of the state is to detect the presence of objects that are (...) "F". The theory contrasts with causal/informational theories, and with internalist theories, for example those which assign content on the basis of introspected feel. Its advantages are that it permits perceptual error while at the same time allowing content to be expressed in terms of external properties. The argument of the paper is illustrated throughout by examples from biology and computational psychology. (shrink)

Scientists are often bemused by the efforts of philosophers essaying a theory of colour: colour science sports a huge array of facts and theories, and it is unclear to its practitioners what philosophy can or is trying to contribute. Equally, philosophers tend to be puzzled about how they can fit colour science into their investigations without compromising their own disciplinary identity: philosophy is supposed to be an a priori investigation; philosophers do not work in psychophysics labs – not in their (...) professional capacity, anyway.These inter-disciplinary barriers arise out of misunderstanding. Philosophers should not so much attempt to contribute to empirical theories of colour, as to formulate philosophical theories of colour. Philosophy is concerned with appearance and reality, object and property, function and representation, and other such fundamental categories of ontology and epistemology. Philosophical theories attempt to fit colour into these categories; such theories do not compete with colour science. However, fitting colour into philosophical theories means dealing with colour as it really is – and one cannot know what it is without consulting the psychologists. That is why philosophers need an up-to-date understanding of psychological theories of colour. (shrink)

Polanyi’s philosophy of “man in thought,” by all appearances, chronologically and structurally, seems to be founded on his epistemology. Polanyi’s epistemology of tacit knowing as integration is teleological. By his “ontological equation,” he patterned comprehensive (and complex) entities as emergence on his epistemology. This forces him to make puzzling formulaic statements which land him in trouble with fellow scientists. The equation also lends itself to unwarranted problematic interpretations. The exploration leads me to suggest that Polanyi may be understood as a (...) “rational realist” who insisted on a tacit knowledge version of interactionist mode of mind-body relation. (shrink)

Most writings on Indian philosophy assume that its central concern is with moska, that the Vedas along with the Upanishadic texts are at its root and that it consists of six orthodox systems knowns as Mimamasa, Vedanta, Nyaya, Vaisesika, Samkhya, and Yoga, on the one hand and three unorthodox systems: Buddhism, Jainism and Carvaka, on the other. Besides these, they accept generally the theory of Karma and the theory of Purusartha as parts of what the Indian tradition thinks about human (...) action. The essays in this volume question these assumptions and show that there is little ground for accepting them. A new counter-perspective is presented for the articulation of the Indian philosophical tradition that breaks from the traditional frame in which it has usually been presented. (shrink)

Throughout this research, imposing the training of an Artificial Neural Network (ANN) to play tic-tac-toe bored game, by training the ANN to play the tic-tac-toe logic using the set of mathematical combination of the sequences that could be played by the system and using both the Gradient Descent Algorithm explicitly and the Elimination theory rules implicitly. And so on the system should be able to produce imunate amalgamations to solve every state within the game course to make better of results (...) of winnings or getting draw. (shrink)

All living things have sensory capacities. Plants, in particular, have sensory receptors, transduce the activations of these receptors, and process these outputs in order to manage actions that demand sensory integration. However, there is a kind of sensory function that plants cannot perform. They cannot sense something as other than themselves. Animals, by contrast, perceive. They experience two kinds of "othering impressions"—impressions of entities as located outside and available for interaction, and hence as distinct from the perceiving subject. First, they (...) represent external entities in a "body scheme" that enables sensorimotor interaction with these entities. Second, higher animals such as mammals and birds and possibly fish, represent these entities as located relative to a "cognitive map." These othering impressions are very important because they are the foundation for the human conceptions of the self and other. (shrink)

For the last two centuries the novel has been the predominant literary genre; but the generic identity of the novel is far from established. Attempts to define the novel have focussed on formal features of particular types of texts, with the result that definitions of “the” novel have merely canonized one or another of the innumerable novelistic manifestations—Bildungsroman, eighteenth-century English novels, novels of the kind George Eliot or Henry James or Marcel Proust or Feodor Dostoevsky wrote, etc. By basing themselves (...) upon such formal attributes, such definitions exclude a vast number of potential texts on essentially normative grounds. Further, the history of the novel has outgrown and contradicted those conceptions; no sooner than a theory has been formulated, the novel itself has moved forward, adapting to changing conditions and substituting for those formal properties a set of new ones, thus rendering the theories obsolete and revealing the inadequacy of formalist categories to define the genre. This predicament is certainly not unique to the theory of the novel but rather a necessary concomitant of any theoretical project; what makes any attempt to theorize about the novel particularly vulnerable is the genre's resistence to formalist analysis, its lack of precisely those organizing categories upon which a formalist theory of any genre can be built. (shrink)

In this Handbook entry, I review how colour similarity spaces are constructed, first for physical sources of colour and secondly for colour as it is perceptually experienced. The unique hues are features of one of the latter constructions, due initially to Hering and formalized in the Swedish Natural Colour System. I review the evidence for a physiological basis for the unique hues. Finally, I argue that Tye's realist approach to the unique hues is a mistake.

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?...

This book offers an original intersection of concepts from Immanuel Kant’s moral command ethics and Søren Kierkegaard’s existential ethics. The Kantian formulation of moral law is based on theoretical ground while Kierkegaardian ethics of the quest for selfhood views it as the very act of living. The present work provides an account of both these perspectives and questions whether these approaches to morality are mutually exclusionary. Using Slavoj Žižek’s ‘parallax view’ in the realm of morality, it argues that moral philosophy (...) must engage with a constant critique of ‘difference’ around which the transformation of our various perspectives to morality revolves. This work appeals for furtherance of the conversation model and participation of perspectives to transcend ‘positional confinement’. It advocates the traversing of the ethical parallax to allow for intellectual openness and an empathetic perception of the ‘other’. (shrink)

Small and medium-sized firms form 90% of the worldwide population of businesses. However, it has been argued that given their smaller scale of operations, resource access constraints and lower visibility, smaller firms are less likely to participate in Corporate Social Responsibility (CSR) initiatives. This article examines the different economic motivations of firms with varying combinations of visibility, resource access and scale of operations. Arguments are presented to propose that in terms of visibility, resource access and operating scale, very small and (...) very large firms are equally motivated to participate in CSR. However, the motivational bases for CSR participation are likely to be different. Medium-sized firms are the least motivated. This suggests a U-shaped relationship between firm size and CSR participation. This study contributes towards resolution of the long-standing debate on the effects of firm size on CSR participation, and highlights the importance of considering configurations of firm characteristics in the study of CSR outcomes. In conclusion, cautions are raised against the broad categorization of firms, without adequate attention to the underlying dimensions of such categorizations. (shrink)

Contributed research papers chiefly on various aspects of Indic philosophy, Vedic literature, etc.

Cognitive definitions cannot accommodate fear as it occurs in species incapable of sophisticated cognition. Some think that fear must, therefore, be noncognitive. This paper explores another option, arguably more in line with evolutionary theory: that like other "biological universals" fear admits of variation across and within species. A paradigm case of such universals is species: it is argued that they can be defined by ostension in the manner of Putnam and Kripke without implying that they must have an invariable essence. (...) Emotions can be defined in this way too, in principle, but the theoretical understanding of homology necessary to do so is lacking at present. (shrink)

The last work of the eminent philosopher Bimal Krishna Matilal, this book traces the origins of logical theory in India.

It is evident that disunity is a reality wherever we look in the world today. Even within the Body of Christ there is a lack of unity that is appalling. The universal church needs to develop a greater urgency about it and at the same time, do more about it than most are doing. If the universal church comes to a realization that genuine Christian unity is already ‘an established reality and can progressively be realized and brought into the actualities (...) of life’, perhaps then the universal church would strive harder to create and maintain a sustainable Christian unity making it a ‘lived reality’. As a Reformed family, we believe in the creative and redemptive activity of God, inaugurated in Jesus Christ but not yet completed. The Kingdom of God is a present reality, which will be expressed anew in all its fullness. This is our Christian hope, which is fundamental to our Christian faith and Christian faith is expectant faith. The universal Church therefore must offer the image of a people who are mature in faith and capable of finding a meeting-point beyond denominational barriers and not the image of a people divided and separated because of ecclesiastical differences. It is hoped that the Global Christian Forum will continue to reflect that image. (shrink)

For an educational zeitgeist so rooted, and understandably so, in measurable, scalable, and replicable results, it is difficult to entertain the idea of an unquantifiable goalpost. Although terms l...

Modernist literature of the early to mid-twentieth century on both sides of the Atlantic is replete with examples of a particular kind of relationship with objects, namely, the touching, collecting, and grasping of small, often highly personal, and ostensibly quotidian objects. From John’s glass collection in Woolf’s “Solid Objects,” Peter Walsh’s stroking of his pocket-knife in Mrs. Dalloway, Miriam’s frenzied absorption with flowers in Lawrence’s Sons and Lovers, to Laura’s fiddling of her glass menagerie in Tennessee Williams’s eponymous play, fidgeting (...) in modernist literature and drama reveals a particular tendency of not just characters’ possession of things but also their possession by things. This phenomenon, I argue, allows characters to practice care as they withdraw from oppressive narratives of normalcy and (economic and biological) productivity, challenging their exclusionary and othering configurations. My paper looks at fidgeting in The Glass Menagerie as a part of this larger ideological and haptic orientation in modernist literature. The care invested by Laura in her intimate relationship with these “playthings” allows her to intercept not only male narrativizing forces and articulation of herself but also the rhetoric of productivity that circulates both within the play and in the larger economic backdrop of post-depression America. My paper attempts to foreground these objects of care in our readings of the play and modernist texts in general and, in so doing, highlight their importance as lenses of analysis that render visible alternate forms of agency and resistance. Lastly, it attempts to reframe fidgeting as an act of embodied refusal, evoking the radical potential of refusal within feminist and disability studies. (shrink)

significance of its problems and ideals.2 Still, a philosophical doctrine has a timeless quality about it, a fundamental unalterableness of its quest coinciding with the unaltering core of human nature itself.3 The importance of the temporal flux for ...

Yashastilaka by Somadeva, composed in ce 959, is a Jaina religious romance written in Sanskrit prose and verse. It is notable as an encyclopaedic record of literary, socio-political, religious and philosophical data that throws light on the cultural history of the Deccan in early medieval India. This volume presents a critical study of the work, providing a comprehensive picture of the life and thought of the time of Somadeva. It begins with a discussion on Somadeva and his age and gives (...) a synopsis of Yashastilaka. it examines the Yashastilaka as a prose and a religious romance, a socio-political record and as an anthology of Sanskrit verse. The book discusses various philosophical doctrines in Indian thought. With many detailed references and footnotes, it reveals the Yashastilaka as a work that expounds the cardinal teachings of Jainism. It throws light on Jaina dogmatics, religious poetry, moral and religious stories, and myths and legends in the process of examining the work. The volume also has supplementary notes incorporating the results of studies on Somadeva's relations with the Vemulavada Calukyas and the locality in which he wrote his masterpiece. (shrink)

The authors attempt to show that certain forms of behavior of the human immune system are illuminatingly regarded as errors in that system's operation. Since error-ascription can occur only within the context of an intentional/teleological characterization of the system, it follows that such a characterization is illuminating. It is argued that error-ascription is objective, non-anthropomorphic, irreducible to any purely causal form of explanation of the same behavior, and further that it is wrong to regard all errors of the immune system (...) as due to malfunction or maladaptation. <br>. (shrink)

On verbal epistemology of the neo-Nyaya school in Indic philosophy; includes Sanskrit text, Apūrvavāda from Nyāyasiddhāntadīpa of Śaśadhara.

A hitherto neglected form of explanation is explored, especially its role in population genetics. “Statistically abstractive explanation” (SA explanation) mandates the suppression of factors probabilistically relevant to an explanandum when these factors are extraneous to the theoretical project being pursued. When these factors are suppressed, the explanandum is rendered uncertain. But this uncertainty traces to the theoretically constrained character of SA explanation, not to any real indeterminacy. Random genetic drift is an artifact of such uncertainty, and it is therefore wrong (...) to reify it as a cause of evolution or as a process in its own right. *Received July 2009. †To contact the author, please write to: Department of Philosophy, University of Toronto, 170 St. George St., Toronto, ON M5R 2M8, Canada; e‐mail: mohan[email protected]. (shrink)

Festschrift honoring Daya Krishna, b. 1924, professor of philosophy; comprises contributed articles.