This volume celebrates the centenary of the birth of Sarvepalli Radhakrishnan, India's leading philosopher of the twentieth century. Elected president of India in 1962, Radhakrishnan stressed the importance of creating a casteless and classless society in India, conveying his thoughts in extensive writings and numerous speeches. Including articles by twenty-nine leading scholars of Indian philosophy--many of whom knew Radhakrishnan personally--this collection is a critical examination of Radhakrishnan's contribution to the philosophy of religion and his role as (...) an international statesman. (shrink)

Orphaned at age six and taken in by a heartless couple, nine-year-old Katie Rose spends her days doing chores and dreaming of going west to find her Uncle Jack. Then Mr. Stevens brings home an unbroken Mustang, and Katie's world changes. Katie is drawn to the horse's wildness, and he seems to sense her need for companionship. So when Katie learns that the Stevenses plan to join the expansion West&150without her or the Mustang&150she makes a desperate decision to go on (...) her own. And she will not leave the Mustang behind. (shrink)

Revision of papers originally presented at the Radhakrishnan Centennial Conference, Miami University, 1988.

In this paper, I aim to resolve the Frierson-Grenberg debate on the nature of Kant’s account of moral motivation that took place in the third issue of Con-textos Kantianos. In their respective interpretations, Frierson and Grenberg fail to accommodate the a priori status of moral feeling when incorporating it into Kant’s moral motivational structure. In response, I provide a novel transcendental interpretation – one that takes the a priori moral feeling both as an incentive of morality and as that which (...) conditions the possibility of morality in human agents. I argue that Kant developed the notion of moral feeling solely in order to resolve the problem of motivational skepticism concerning the moral law. Since this problem occurs as a part of Kant’s search for the supreme principle of morality, the notion of moral feeling becomes a part of both Kant’s moral motivational structure and his argument to justify the moral law. (shrink)

In the 30 years since its inception under the auspices of the National Human Genome Research Institute (NHGRI), the field devoted to examining the ethical, legal and social implications (ELSI) of g...

Sarvepalli Radhakrishnan, Charles A. Moore. $3 PREFACE gg GENERALLY speaking, Western students of Indian philosophy are limited to secondary sources and to a few primary sources, such as translations of the Rg Veda, the more ...

Dascal’s position on scientific controversies is submitted to a critical examination. It is pointed out that his distinction between knowledge and understanding, between ‘hard rationality’ and ‘soft rationality’ is unlikely to survive sustained critical probing. What is egregiously missing in his approach is a recognition of the role of so-called ‘sociology of knowledge’ in the way scientific controversies play out. It is argued that, insofar as they constitute pragmatic events, scientific controversies cannot be studied properly without taking into account their (...) inalienable sociological dimension. (shrink)

In this article we examine the history of the production of microarray technologies and their role in constructing and operationalizing views of human genetic difference in contemporary genomics. Rather than the “turn to difference” emerging as a post-Human Genome Project phenomenon, interest in individual and group differences was a central, motivating concept in human genetics throughout the twentieth century. This interest was entwined with efforts to develop polymorphic “genetic markers” for studying human traits and diseases. We trace the technological, methodological (...) and conceptual strategies in the late twentieth century that established single nucleotide polymorphisms as key focal points for locating difference in the genome. By embedding SNPs in microarrays, researchers created a technology that they used to catalog and assess human genetic variation. In the process of making genetic markers and array-based technologies to track variation, scientists also made commitments to ways of describing, cataloging and “knowing” human genetic differences that refracted difference through a continental geographic lens. We show how difference came to matter in both senses of the term: difference was made salient to, and inscribed on, genetic matter, as a result of the decisions, assessments and choices of collaborative and hybrid research collectives in medical genomics research. (shrink)

The Upanisads, the basic philosophical texts of Hinduism, represent the height of Vedic philosophy. Many of the older Upanisads can be dated in the eighth and seventh centuries BCE. This newly reissued scholarly work by S. Radhakrishnan, first published in 1953 and long out of print, contains in full the classical Upanisads, those commented on or mentioned by the eighth-century Indian philosopher Shankara. The Sanskrit text, transliterated into Roman script, is followed, verse-by-verse, with an English translation. The volume also (...) includes a commentary on the argument, notes on the vocabulary, and a very detailed introduction by Dr. Radhakrishnan. (shrink)

Here are the chief riches of more than 3,000 years of Indian philosophical thought-the ancient Vedas, the Upanisads, the epics, the treatises of the heterodox and orthodox systems, the commentaries of the scholastic period, and the contemporary writings. Introductions and interpretive commentaries are provided.

I THE GROWTH OF THE SCIENCE The development of the science of Comparative Religion is due mainly to two factors : — the publication and study of the Sacred ...

A timeless treatise on what constitutes the Hindu way of life Religion in India can appear to be a confusing tangle of myths, with many different gods and goddesses worshipped in countless forms.This complexity stems from a love of story-telling, as much as anything else, but it is only the surface expression of Indian faith. Beneath can be found a system of unifying beliefs that have guided the lives of ordinary families for generations. Here, one of the most profound philosophers (...) of India explains these and other related concepts intrinsic to the Hindu philosophy of life. (shrink)

Not focused on any one Upanishad in particular, it conveys the spirit in which the Upanishads were written and provides a short overview of their Metaphysics, Ethics and Epistemology.

Standalone corporate social responsibility reports vary considerably in the content of information released due to their voluntary nature. In this study, we develop a disclosure score based on the tone, readability, length, and the numerical and horizon content of CSR report narratives, and examine the relationship between the CSR disclosure scores and analyst forecasts. We find that CSR reporters with high disclosure scores are associated with more accurate forecasts, whereas low score CSR reporters are not associated with more accurate forecasts (...) than firms who do not issue CSR reports. The findings are robust to controlling for firm characteristics including CSR activity ratings and financial narratives. The findings are driven by experienced CSR reporters rather than first-time CSR reporters. Together, our findings suggest that the content of CSR reports helps to improve analyst forecast accuracy, and this relationship is more pronounced for CSR reports with more substantial content. (shrink)

Oxford is pleased to be bringing back into print this classic two-volume work on Indian philosophy by one of India's greatest thinkers. First published in 1923, the work was revised in 1929.

Developing countries often rely on consumption taxes, because these are broad, easy to administer, and harder to evade. However, the taxation system becomes inherently regressive. To counter this problem of the regressive nature of consumption taxes, there is a temptation among policymakers to address equity concerns through a multiplicity of rates, making the consumption tax system complex. Here, complexity is considered the by-product, or companion, to pursuing goals of equity. Complex tax systems, however, pose a different problem relating to equity. (...) Assuming a minimum fixed cost of compliance imposed by a complex tax system, smaller firms and individuals face a much higher cost of compliance relative to larger firms and richer individuals. Oligarchic sectors dominated by a few large firms also find it easier to organize and lobby to get favorable rates compared to competitive sectors with small firms. Though complexity is considered a by-product of several equity-enhancing measures, the Indian experience with its Goods and Services Tax reform serves demonstrates the opposite, that there is a trade-off between equity and complexity. (shrink)

A stable classification of practical principles into mutually exclusive types is foundational to Kant’s moral theory. Yet, other than a few brief hints on the distinction between maxims and laws, he does not provide any elaborate discussion on the classification and the types of practical principles in his works. This has led Onora O’Neill and Lewis Beck to reinterpret Kant’s classification of practical principles in a way that would clarify the conceptual connection between maxims and laws. In this paper I (...) argue that the revised interpretations of O’Neill and Beck stem from a mistaken reading of the fundamental basis of the classification of practical principles. To show this, I first argue that Kant distinguishes between maxims and laws on the bases of validity and reality. I then argue that although a practical principle necessarily has the feature of validity, its reality in actually moving the agents to action sufficiently makes a principle a practical principle. If this is so, I argue that the classification of practical principles must be based on the extent to which they are effective in human agents. Such a classification yields us three exhaustive and mutually exclusive types namely, “maxims that are not potential laws”, “maxims that are potential laws” and “laws that are not maxims”. (shrink)

A challenge to Kant’s less known duty of self-knowledge comes from his own firm view that it is impossible to know oneself. This paper resolves this problem by considering the duty of self-knowledge as involving the pursuit of knowledge of oneself as one appears in the empirical world. First, I argue that, although Kant places severe restrictions on the possibility of knowing oneself as one is, he admits the possibility of knowing oneself as one appears using methods from empirical anthropology. (...) Second, I show that empirical knowledge of oneself is fairly reliable and is, in fact, considered as morally significant from Kant’s moral anthropological perspective. Taking these points together, I conclude that Kant’s duty of self-knowledge exclusively entails the pursuit of empirical self-knowledge. (shrink)