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)

Recognition that the Principle of Respect for Autonomy fails to work in family-centric societies such as Singapore has recently led to the promotion of relational autonomy as a suitable framework within which to place healthcare decision making. However, empirical data, relating to patient and family opinions and the practices of healthcare professionals in Confucian-inspired Singapore, demonstrate clear limitations on the ability of a relational autonomy framework to provide the anticipated compromise between prevailing family decision-making norms and adopted Western led atomistic (...) concepts of autonomy. Evidence suggests that despite a growing infusion of Western influence, there is still little to indicate any major shift to individual decision making, particularly in light of the way society and healthcare are structured. Similarly, the lack of employing a shared decision-making model and data that discredit the notion that the complex psychosocial and cultural factors that affect the decision making may be considered “content neutral” not only prevents the application of relational autonomy but questions the viability of the values behind the Principle of Respect for Autonomy. Taking into account local data and drawing upon a wider concept of personhood that extends beyond prevailing family-centric ideals along with the complex interests that are focused upon the preservation of the unique nature of personhood that arises from the Ring Theory of Personhood, we propose and “operationalize” the employing of an authoritative welfare-based approach, within the confines of best interest decision making, to better meet the current care needs within Singapore. (shrink)

This volume critically explores the cultural significance and fate of 'the literary' in the European and Indian traditions as it traces the history of the reception of works that have a deep hold on the lives and sensibilities of people across time and culture. The book grapples with three major concepts in the humanities-the literary, the philosophical/theological, and the historical. It looks at Homer's reception by Plato; Virgil's reception by Christianity; the many responses that The Mahabharata has received over centuries (...) and across cultures in India; and the reception of Kumaravyasa's Kumaravyasabharata, among other works, and analyses the understanding of truth, time, and history that influence the reading of these works in different times and cultural contexts. Part of the Critical Humanities across Cultures series, this book will be useful for scholars and researchers of philosophy, literature, history, comparative literature, cultural studies and post-colonial studies. (shrink)

Indian classical thought about society and polity had to deal with a basic dilemma which was set for it by the fundamental premises of the culture in which it developed. This derived from the fact that both Buddhism and Jainism, which emerged as powerful forces on the Indian scene sometime in the sixth century bce, regarded the social and political worlds not only as inferior realities in relation to the ultimate pursuit of man, but also as impeding that pursuit to (...) a substantive extent. And this, strangely enough, occurred in spite of the fact that both of these religions spread with the active support of kings and wealthy merchants, as evidenced in the earliest stories pertaining to the times of the Buddha and the Mahāvīra (the founder of Jainism). Yet, as every thinker concerned with these realms well knows, they constitute the very basis and foundation of all the worthwhile pursuits of man, including the spiritual pursuits. Thinkers dealing with these subjects, therefore, had simultaneously to be true to the reality of the realm they were thinking about and also be on the right side of the values dominant in the culture in which they lived. In addition, they had to take into account the changes that occurred in their culture over time, for while both society and polity may have dimensions that are comparatively invariant, there are also those which are subject to important changes that inevitably occur with the passage of time. The latter feature is revealed more in the legal texts, which have to take note of the changes that occur in social customs and deal with them fairly directly, than in the theoretical and abstract issues relating to society and polity with which the social and political theorists are primarily concerned. (shrink)

The primary question this article deals with is one of ontology. In a dystopian world populated with genetically engineered windups and hybrids, what constitutes ‘the human’? This article looks at how the posthuman body in a dystopian novel like The Windup Girl, set in a world where geographical, political, social, economic and religious norms and boundaries are erased and reconfigured, can in no way simply remain a mere body, but transmutes into a highly complex political and social site from whence (...) multiple relations of power originate, travel and culminate in. The titular character in the novel, Emiko, is a genetically engineered windup created in a laboratory, with obedience and the need to please etched right into her DNA. This makes her a prized possession for a brothel owner in Bangkok, once her Japanese master abandons her. She is both desirable and revolting to her customers at the same time – her perfect body is too perfect, her genetic urge to please at any cost draws them in, but her involuntary shaking and robot-like jerking disgusts them. The windup can thus be seen as both the Lacanian object cause of desire and Kristeva’s abject body. (shrink)

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)

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

ABSTRACTApproach-avoidance training has been shown to be effective in both clinical and laboratory research. However, some studies have failed to show the effects of AAT. Therefore, finding m...

This article is a critical examination of MacIntyre’s notion of morality in reference to Kant’s deontological moral theory. The examination shows that MacIntyre (a) criticizes Kant’s moral theory to defend virtue ethics or neo-Aristotelian ethics with a weak notion of morality; (b) favors the idea of local morality, which does not leave any room for moral assessment and reciprocity in an intercultural domain; and (c) fails to provide good arguments for his moral historicism and against Kant’s moral universalism.

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

The term Kathakali has by far become a word that is known widely among theatre lovers all over the world. It is no longer an art intended to perform within the four walls of a temple in Kerala, with only a limited educated upper class to appreciate. In its evolution, it has become a symbol that represents a society, culture and tradition. This paper explores Kathakali art form, tracing its origin and evolution and analyzing how it hasbecome a socio-cultural icon. (...) The paper also intends a comparative analysis of Kathakali with its counterparts – Krishnanaattam, Koodiyattam and Yakshagana – in order to substantiate its pre-eminence. (shrink)

The relatively simple central nervous system (CNS) of the Drosophila embryo provides a useful model system for investigating the mechanisms that generate and pattern complex nervous systems. Central to the generation of different types of neurons by precursor neuroblasts is the initial specification of neuroblast identity and the Drosophila segment polarity genes, genes that specify regions within a segment or repeating unit of the Drosophila embryo, have emerged recently as significant players in this process. During neurogenesis the segment polarity genes (...) are expressed in the neuroectodermal cells from which neuroblasts delaminate and they continue to be expressed in neuroblasts and their progeny. Loss-of-function mutations in these genes lead to a failure in the formation of neuroblasts and/or specification of neuroblast identity. Results from several recent studies suggest that regulatory interactions between segment polarity genes during neurogenesis lead to an increase in the number of neuroblasts and specification of different identities to neuroblasts within a population of cells. BioEssays 21:472–485, 1999. © 1999 John Wiley & Sons, Inc. (shrink)

Bhattacharya, K.C. Swaraj in ideas.--Seal, B. The neo-romantic movement in literature.--Tagore, R. The religion of an artist.--Sri Aurobindo. The ideal spirit of poetry.

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 volume editors have organized the volume as a set of ten couplets and triplets.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:In Dialogue with the Mahābhārata by Brian BlackKrishna Mani Pathak (bio)In Dialogue with the Mahābhārata. By Brian Black. New York: Routledge, 2021. Pp. xii + 2158. Paperback £38.99, isbn 978-0-367-43600-1. Brian Black's In Dialogue with the Mahābhārata is a brilliant book that exhibits three distinct features which can certainly help an inquiring mind understand not only the structure and nature of the text of the Mahābhārata but also (...) the meanings contained in it, alongside aspects of Hindu historiography. It investigates the text through literary, philosophical, and social perspectives that Black argues emerge in the dialogues over strī-dharma, puruṣa-dharma, and the social identity and status of women (see for example, pp. 117, 124, 130, 140). The work's literary character can be seen in Black's analysis of the text and its epical narratives. In this book, the story of the Mahābhārata is presented by Black as a web of narratives wherein every verbal encounter and dialogue among all the participating interlocutors refers to a specific meaning and (deterministic) role played by these divine and terrestrial characters as interlocutors: "All the main human characters are incarnations and/or descendants of divine figures…and [experience] intense emotional reactions to their own situations and the actions of others" (p. 5). For instance, most male and female characters in the narratives of the Mahābhārata, including Vyāsa (the author), who is said to have "the power of omniscience," and Kṛṣṇa, who is God Himself, help the readers extrapolate how the entire series of trailing events in the Mahābhārata is destined to happen. This is what Black highlights when he writes that "as author of the narrative, [Vyāsa's] appearances within it often move the story along, as well as offer lenses through which to understand its cosmic implications" and that he "draws on his omniscience to provide an explanation of the marriage that transcends the knowledge of ordinary humans" (p. 61). Further, Black emphasizes destiny's (active) role when he writes that "the story of Draupadī's previous birth invites reading the Mahābhārata as a karmic narrative in which the actions and decisions of characters create the conditions for subsequent events in the central story" (p. 76). Perhaps for this reason, Black highlights his methodological approach to the text and its literary character in the beginning of the book to explain that the Mahābhārata is more like a complex narrative than any other Hindu legend or mythology and is difficult to understand without contextualizing its dialogues and [End Page 1] their historical connections. Besides, the temporal aspect of the conversations between the characters is another literary condition to connect various sub-narratives to the main story. Black uses the term "dialogue" in three different ways while examining the text of the Mahābhārata, and this is how he proposes the text should be explored by the inquisitive mind:I understand the term "dialogue" in three main ways: (1) as verbal encounter: the conversations, discussions, and debates between characters within the text; (2) as intra-textuality: the relationship between different dialogues in different sections of the text; and (3) as hermeneutics: my interpretive approach to the text. In most of the remainder of this Introduction, I will prepare the way for the subsequent chapters by discussing each of these three understandings of dialogue and how they are related to the book as a whole. (p. 4)Black observes that most scholars, both from the East and the West, have tried to understand the text of the Mahābhārata and its embedded stories from different perspectives, taking them merely as dialogues or a product of dialogical relations, and hardly anyone has explored the most fundamental aspect of dialogue in the Mahābhārata, i.e., "the verbal exchanges between characters" that he takes as the book's starting point (p. 1). Black's literary perspective has made the book an interesting and illuminating read, despite the fact that most of the characters of the Mahābhārata have either a divine origin... (shrink)

This is the third and final part of a study focused on the Madhyamaka accounts of the Cārvāka/Lokāyata so-called “wolf’s footprint” stanza and tale, and “beautiful lady” stanza. In particular, this paper discusses Jayānanda’s short account of the tale and the stanzas contained in his Madhyamakāvatāraṭīkā on Candrakīrti’s Madhyamakāvatārabhāṣya. The Tibetan edition and English translation of Jayānanda’s relevant passages are also provided.

The large number of hungry people in a global economy based on industrialization, privatization, and free trade raises the question of the ethical dimensions of the worsening food crisis in the world in general and in developing countries in particular. Who bears the moral responsibility for the tragic situation in Africa and Asia where people are starving due to poverty? Who is morally responsible for their poverty - the hungry people themselves? the international community? any particular agency or institution? In (...) the context of Article 3 of the UN Declaration of Human Rights, which states that "Everyone has the right to life, liberty and security" (UNDHR, 1948), the ethical question of poverty and hunger becomes a major human concern that should be discussed publicly and resolved by whatever means available. But how can the poor and hungry realize their right to life and security if their very survival is at stake? This paper maintains that responsibility for global poverty at present lies in recent neo-liberal trends in the global economy and with those individuals and organizations who, though small in number, have acquired a disproportionate share of the world's assets and financial resources. That being the case, it is suggested that our monetary and financial policies are in need of drastic changes with regard to global responsibility towards the hungry and impoverished. (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)

This article presents the first annotated English translation and edition of the Tibetan text of the Madhyamakaratnapradīpa, chapter 5, whose original Sanskrit is to be considered lost. The Introduction contains a primary analysis of contents and aims of the chapter, together with general observations on the epoch and compositional style of the Madhyamakaratnapradīpa. It is suggested that the text is probably a 10 th century explanatory handbook of Bhāviveka’s Tarkajvālā for beginner students. Chapter 5, in particular, relying strongly upon the (...) “two truths” dialectics, focuses on how students can consistently respond to the main objections opponents used to raise against the Madhyamaka standpoint. (shrink)

Description: The Nature of Philosophy is a reprint of the very first book published by Daya Krishna. based on his doctoral work, completed in 1951 in the Department of Philosophy of Delhi University. The book is a critical examination of the presuppositions of the philosophical enterprise; it considers with admirable clarity and critical acumen diverse styles and genres of philosophical reflection: analysis, phenomenology, existentialism, and other historical modes of doing philosophy. Daya Krishna moves from one mode to another (...) with great facility and seamless ease. Although written more than fifty years ago. the book is an impressive example of philosophical modernity. The present reprinted version consists of the original twelve chapters and has an Introduction by Mrinal Miri as well as a Bibliography and an Index. The book is an outstanding contribution in philosophy and would be beneficial to scholars of various areas of philosophy, humanities, social and the natural sciences. (shrink)

Efforts to encourage universal access to information and communication technologies have run into the problem that some individuals, for reasons of affordability, lack of awareness or preference, continue to be without subscriptions. This article examines the arguments commonly put forward in support of promoting broadband access, to determine whether they can justify universalizing access. It examines the ethical limits of government actions that encourage, enforce or coerce participation in socially beneficial programmes, while potentially overlooking consumer sovereignty and human autonomy. The (...) conclusions address how policymakers can encourage universal access to broadband, while respecting the rights of citizens. (shrink)

“At-own-risk discharges” or “self-discharges” evidences an irretrievable breakdown in the patient–clinician relationship when patients leave care facilities before completion of medical treatment and against medical advice. Dissolution of the therapeutic relationship terminates the physician’s duty of care and professional liability with respect to care of the patient. Acquiescence of an at-own-risk discharge by the clinician is seen as respecting patient autonomy. The validity of such requests pivot on the assumptions that the patient is fully informed and competent to invoke an (...) at-own-risk discharge and that care up to the point of the at-own-risk discharge meets prevailing clinical standards. Palliative care’s use of a multidisciplinary team approach challenges both these assumptions. First by establishing multiple independent therapeutic relations between professionals in the multidisciplinary team and the patient who persists despite an at-own-risk discharge. These enduring therapeutic relationships negate the suggestion that no duty of care is owed the patient. Second, the continued employ of collusion, familial determinations, and the circumnavigation of direct patient involvement in family-centric societies compromises the patient’s decision-making capacity and raises questions as to the patient’s decision-making capacity and their ability to assume responsibility for the repercussions of invoking an at-own-risk discharge. With the validity of at-own-risk discharge request in question and the welfare and patient interest at stake, an alternative approach to assessing at-own-risk discharge requests are called for. The welfare model circumnavigates these concerns and preserves the patient’s welfare through the employ of a multidisciplinary team guided holistic appraisal of the patient’s specific situation that is informed by clinical and institutional standards and evidenced-based practice. The welfare model provides a robust decision-making framework for assessing the validity of at-own-risk discharge requests on a case-by-case basis. (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)

Technologies for deriving human neurons in vitro have transformed our ability to study cellular and molecular components of human neurotransmission. Three groups, including our own, have recently published methods for efficiently generating human serotonergic neurons in vitro. Remarkably, serotonergic neurons derived from each method robustly produce serotonin, express raphe genes, are electrically active, and respond to selective serotonin reuptake inhibitors in vitro. Two of the methods utilize transdifferentiation technology by overexpressing key serotonergic transcription factors. The third and most recent method (...) involves differentiating induced pluripotent stem cells (iPSCs) to serotonergic neurons using developmental patterning cues. In this mini‐review, we briefly describe the developmental programs governing serotonergic specification in vivo and how they have been harnessed to achieve serotonergic differentiation in vitro. We discuss the distinct and overlapping features of the recently published methodologies and their value in the context of in vitro disease modeling.Also see the video abstract here. (shrink)

Comparative study of the philosophical concepts of the Bhagavadgītā and Immanuel Kant, 1724-1804.

A scholar of eminence in the field of Indian Philosophy, Bimal K. Matilal was one of the leading exponents of Indian logic and epistemology. Painstakingly compiled from Matilal's huge body of work, this collection of essays includes a set of previously unpublished essays and reveals the extraordinary depth of Matilal's philosophical interests.

“At-own-risk discharges” or “self-discharges” evidences an irretrievable breakdown in the patient–clinician relationship when patients leave care facilities before completion of medical treatment and against medical advice. Dissolution of the therapeutic relationship terminates the physician’s duty of care and professional liability with respect to care of the patient. Acquiescence of an at-own-risk discharge by the clinician is seen as respecting patient autonomy. The validity of such requests pivot on the assumptions that the patient is fully informed and competent to invoke an (...) at-own-risk discharge and that care up to the point of the at-own-risk discharge meets prevailing clinical standards. Palliative care’s use of a multidisciplinary team approach challenges both these assumptions. First by establishing multiple independent therapeutic relations between professionals in the multidisciplinary team and the patient who persists despite an at-own-risk discharge. These enduring therapeutic relationships negate the suggestion that no duty of care is owed the patient. Second, the continued employ of collusion, familial determinations, and the circumnavigation of direct patient involvement in family-centric societies compromises the patient’s decision-making capacity and raises questions as to the patient’s decision-making capacity and their ability to assume responsibility for the repercussions of invoking an at-own-risk discharge. With the validity of at-own-risk discharge request in question and the welfare and patient interest at stake, an alternative approach to assessing at-own-risk discharge requests are called for. The welfare model circumnavigates these concerns and preserves the patient’s welfare through the employ of a multidisciplinary team guided holistic appraisal of the patient’s specific situation that is informed by clinical and institutional standards and evidenced-based practice. The welfare model provides a robust decision-making framework for assessing the validity of at-own-risk discharge requests on a case-by-case basis. (shrink)

This paper examines the problem of sameness in terms of being it the classical problem of personal identity and various philosophical positions on the existence of the self as a substantive subject. I call this subject an ethical Self, which involves different notions of ego, being, substance, and personhood. The denial of the existence of a permanent self by philosophers like Hume and Buddhists does not seem justified in regard to one's identity or sameness over time. The no-self theorists do (...) not provide any strong ground for how to explain the notion of personhood and one's actions in a moral space without accepting a substantive self as a doer that continues over time. They certainly seem to have failed in establishing a logical connection between their no-self theories on the one hand and the necessity of an ethical self in their philosophical accounts on the other. Rejecting the no-self theory in defense of the self theory of personal identity, I conclude this paper with a note that sameness of a person over time is the prerequisite of morality, law, and present and future plans and that there is no harm in considering a permanent self, as Jīva of Jainism, to solve the problem of personal identity. There is also no harm in preferring the self theory over the no-self theory since the former, unlike the latter, does give a meaning to spirituality and transcendence. (shrink)

This book presents a unique collection of papers on various philosophical aspects of the unknown and unvoiced truth and reality of the cosmic world. It offers a systematic analysis of the three philosophical theories of Quietism, Agnosticism and Mysticism and introduces readers to the fundamentals of mystical knowledge claimed by philosophical schools of the east and the west. It discusses, debates and deliberates on philosophical issues concerning the acquisition of truth, its objectivity and its various dimensions along with the application (...) of thoughts pertaining to Quietism, Agnosticism, and metaphysical-mystic traditions in philosophy. It examines and precisely defines the scope and limits of knowledge, the respective way of life, its expressions and morality, mystical revelation, ineffability of the ultimate, value realism, and faith and reason - with a primary focus on the classical Indian schools of Hinduism, Buddhism, Jainism, Agnosticism, the Bāuls, Greek traditions, modern western meta-philosophy, and contemporary quietist debate in religion and theology. This insightful collection should be of great interest to independent researchers, students and teachers of philosophy, theology, Mysticism and Agnosticism, cultural studies and religious studies. (shrink)