Although an individual speaker's productions obey locus equations, whether listeners' perceptions are based on them needs further exploration. Comparing the results from the perceptual experiments to predicted identifications, one sees qualitative similarities and some discrepancies. However, the variability of locus equations and individual consonant-vowel (CV) tokens across speakers seems problematic if listeners are using locus equations for perception.
Machine generated contents note: 1. Professor Chattopadhyaya As I Know Him -- Kireet Joshi -- 2. On DP. Chattopadhyaya's Picture of Interdisciplinary -- Rajendra Prasad -- 3. The Humanization of Transcendental Philosophy: Notes -- Towards an Understanding of DP. Chattopadhyaya -- R Sundara Rajan -- 4. Freedom-East and West: A Tribute to -- DP. Chattopadhyaya -- Fred Dallmayr -- 5. Traditional Culture and Secularism -- R Balasubramanian -- 6. Induction and Doubt -- PK Sen -- 7. The Culture of Science (...) -- Jayant V. Narlikar -- 8. An Essay on DP. Chattopadhyaya's Challenge to -- Classical Rationalism -- Ramakant Sinari -- 9. Laws, Theory and Metaphors -- AV. Afonso -- 10. Scepticism, Relativism and Absolutism -- Sibajiban Bhattacharyya -- 11. Reunderstanding Human Rights -- Ioanna Kucuradi & Bhagat:Oinam -- 12. On Relations between Science, Technology, -- Philosophy and Culture -- Evandro Agazzi -- 13. Mathematics and Culture: -- CK Raju -- 14. "Dialectical Dynamism" of DP. Chattopadhyaya -- Marietta Stepaniants -- 15. Social Processes and Creativity: Indian Context -- A. Rahman -- 16. A Constructive Critique of RG. Collingwood -- JS. Grewal -- 17. Narration and Indian Perspective -- Vidya Niwas Misra -- 18. Rethinking the Discourse of History -- Ravinder Kumar -- 19. Some Salient Features in DP. Chattopadhyaya's -- Reflections; on Aesthetics -- Kalyan Bagchi -- 20. The Past Beckons -- B. V. Subbarayappa -- 21. The Critique of Historicism -- JN. Mohanty -- 22. Sri Aurobindo's Philosophy on Culture -- GC. Pande -- 23. The Subjective and the Objective in History: -- Chattopadhyaya's Interpretation Revisited -- Bhuvan Chandel -- 24. Towards Realizing the Right to Development: -- The Elements of a Programme -- Arjun Sengupta -- 25. Time, Truth and Transcendence -- Daya Krishna -- A Short IntelllectualAutobiography ofDP. Chattopadhyaya -- Publications of DP. Chattopadhyaya -- Contributors. (shrink)
Familialism is a significant mindset within Singaporean culture. Its effects through the practice of familial determination and filial piety, which calls for a family centric approach to care determination over and above individual autonomy, affect many elements of local care provision. However, given the complex psychosocial, political and cultural elements involved, the applicability and viability of this model as well as that of a physician-led practice is increasingly open to conjecture. This article will investigate some of these concerns before proffering (...) a decision-making process based upon a multidisciplinary team approach. It will be shown that such a multidimensional and multiprofessional approach is more in keeping with the inclusive and patient-centred ethos of palliative care than prevailing practices. It will be shown that such an approach will also be better placed to deliver holistic, coherent and sensitive end-of-life care that palliative care espouses. (shrink)
Application of sedation at the end of life has been fraught with ethical and clinical concerns, primarily focused on its potential to hasten death. However, in the face of clinical data that assuage most of these concerns, a new threat to this treatment of last resort has arisen. Concern now pivots on its effects on the personhood of the patient, underpinned by the manner in which personhood has been conceptualised. For many authors, it is consciousness that is seen to be (...) the seat of personhood, thus its loss is seen to rob a patient of their moral and ethical worth, leaving them in a state that cannot ethically be differentiated from death. Here I proffer a clinically based alternative to this view, the Ring Theory of Personhood, which dispels these concerns about sedation at the end of life. The Ring Theory envisages personhood as a coadunation of three domains of concern: the innate, the individual and the relational elements of personhood. The innate element of personhood is held to be present among all humans by virtue of their links with the Divine and or their human characteristics. The individual elements of personhood pivot on the presence of consciousness-dependent features such as self-awareness, self-determination and personality traits. The relational component of personhood envisages an individual as being ‘socially embedded’ replete with social and familial ties. It is these three equally important inter-related domains that define personhood. (shrink)
The use of Nasogastric (NG) feeding in the provision of artificial nutrition and hydration at the end of life has, for the most part, been regarded as futile by the medical community. This position has been led chiefly by prevailing medical data. In Singapore, however, there has been an increase in its utilization supported primarily by social, religious and cultural factors expressly to prolong life of the terminally ill patient. Here this article will seek to review the ethical and clinical (...) impact of this treatment and provide some understanding for such decisions in the light of the Duty of Palliative Care [DoPC]. Complemented by virtue ethics theory, the DoPC highlights and seeks to realize the individual case specific goals of care that maximize comfort and quality of life of the patient in the face of rapid attenuation of treatment options and the eminence of the final outcome by considering each of these factors individually in order to provide the best outcome for the patient and the family. (shrink)
ABSTRACTThe Victorian period in Britain saw the curious emergence of the word ‘brick’ as a term of high praise, picking out for commendation certain qualities of character: reliability and a lack of whimsy. The novels and everyday conversation of the period were full of such phrases as ‘you’re a brick’ or ‘he’s a regular brick’. In this paper, I trace the history of this phrase in the respectable as well as popular literature of the period, including some ironic attempts to (...) claim for it a classical pedigree. I offer some hypotheses about how we might understand the metaphor of the brick in terms of the needs and values of mainstream British culture in the period. As an illuminating contrast, I consider the fate of a similar metaphor from mid-twentieth-century culture, ‘square’, which picks out roughly similar qualities of character but to reprove them. I conclude with some theoretical reflections on how the study of outdated colloquialisms might bring the resources of historical linguistics to bear on the study of the history of moral concepts. (shrink)
The application of continuous deep sedation in the treatment of intractable suffering at the end of life continues to be tied to a number of concerns that have negated its use in palliative care. Part of the resistance towards use of this treatment option of last resort has been the continued association of CDS with physician-associated suicide and/or euthanasia, which is compounded by a lack clinical guidelines and a failure to cite this treatment under the aegis of a palliative care (...) approach. I argue that reinstituting a palliative care-inspired approach that includes a holistic review of the patient’s situation and the engagement of a multidisciplinary team guided by clearly defined practice requirements that have been lacking amongst many prevailing guidelines will overcome prevailing objections to this practice and allow for the legitimization of this process. (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)
Many moral philosophers tend to construe the aims of ethics as the interpretation and critique of ‘common-sense morality’. This approach is defended by Henry Sidgwick in his influential The Methods of Ethics and presented as a development of a basically Socratic idea of philosophical method. However, Sidgwick's focus on our general beliefs about right and wrong action drew attention away from the Socratic insistence on treating beliefs as one expression of our wider dispositions. -/- Understanding the historical contingency of Sidgwick's (...) approach to ethics can help us reflect on whether there are other ways in which modern ethics can be Socratic. (shrink)
This book undertakes a critical analysis of the moral, legal, political, and social thought of ancient India - as reflected in the Vedas, Upanishads, Puranas, Dharmasastras, Buddhist, Jaina and Agamic literature - from a tradition-rooted yet liberal/modern point of view.