Insecticide resistance management (IRM) programme was launched in 26 cotton-growing districts of India in 2002 to rationalize the use of pesticides. The IRM strategy is presented within a full Integrated Pest Management (IPM) context with the premise that unless full-fledged efforts to understand all aspects of resistance phenomenon are made, any attempt to implement IPM at field level would not bear results. Unlike earlier IPM programmes, this programme is directly implemented by the scientists of state agricultural universities; thus the information (...) flow is directly from research subsystem to farmers. The extension methodology is different from IPM-farmer field school model, but much the same information is provided in didactic form, through active participation of the farmers throughout the cotton-growing season, by deploying scouts in villages. The knowledge gain of the farmers covered under IRM programme was measured by employing before/after quasi-experimental research design. The overall knowledge gain was significant in terms of identification of insect pests and natural enemies of cotton crop, proper use of insecticides and timely sowing of the crop, but farmers did not reach the desired level of knowledge with respect to other cultural practices, which result in suppression of pest buildup. In the absence of any effective bio-agents, the level of IPM integration is limited to cultural practices, thresholds, agro ecosystem analysis and use of insecticides according to good agricultural practices. (shrink)

Our fascination with artificial intelligence (AI), robots and sentient machines has a long history, and references to such humanoids are present even in ancient myths and folklore. The advancements in digital and computational technology have turned this fascination into apprehension, with the machines often being depicted as a binary to the human. However, the recent domains of academic enquiry such as transhumanism and posthumanism have produced many a literature in the genre of science fiction (SF) that endeavours to alter this (...) antagonistic notion of AI. In his novel Klara and the Sun, Kazuo Ishiguro explores this notion of AI as a caring machine capable of nursing an ailing young girl back to health. Through this portrayal of AI as a sentient being capable of empathy and cognition, Ishiguro is attempting to usher in a new perception of AI: a posthuman perception that challenges the conventional notions of AI as a machine devoid of emotions. The novel further expands on the idea of self, soul and human consciousness and ponders on the question, what makes humans human, and if it is possible to imbibe these qualities onto an AI. Owing to the novelty of this notion, an unexplored avenue that deserves further exploration, this paper examines the plausibility of this new notion of AI through a careful exegesis of the novel. The paper also attempts to chart the impact of SF in society and culture. The study reveals a positive shift in perception towards AI, and there seems to be much scope for interdisciplinary and transdisciplinary research. (shrink)

An ethics of imitation risks trivializing, aggrandizing, and homogenizing the company of disciples. Should followers of Jesus even try to walk this way?

Traditionally the domain of scientists, the history of science became an independent field of inquiry only in the twentieth century and mostly after the Second World War. This process of emancipation was accompanied by a historiographical departure from previous, 'scientistic' practices, a transformation often attributed to influences from sociology, philosophy and history. Similarly, the liberal humanists who controlled the Cambridge History of Science Committee after 1945 emphasized that their contribution lay in the special expertise they, as trained historians, brought to (...) the venture. However, the scientists who had founded the Committee in the 1930s had already advocated a sophisticated contextual approach: innovation in the history of science thus clearly came also from within the ranks of scientists who practised in the field. Moreover, unlike their scientist predecessors on the Cambridge Committee, the liberal humanists supported a positivistic protocol that has since been criticized for its failure to properly contextualize early modern science. Lastly, while celebrating the rise of modern science as an international achievement, the liberal humanists also emphasized the peculiar Englishness of the phenomenon. In this respect, too, their outlook had much in common with the practices from which they attempted to distance their project. (shrink)

Huggins, AK When the debate about gay marriage really started to gain some momentum in Australia, probably a year or two before the last Labor Party Conference, I predicted amongst some of my gay friends that, as we got closer to a vote or other defining moments in this process, people and organisations would start 'crawling out of the woodwork' with distasteful, even despicable ways to demonise same-sex partnership and indeed gay people generally. I was right. I also mentioned to (...) my friends that in Sydney, Cardinal Pell and Archbishop Jensen would wait just before any parliament vote to politicise their pulpits by locking in the federal Liberal vote using their lap boy Tony Abbott to deny a conscience vote amongst his party colleagues. I was right again. I also said that any attempt by a State or Territory to pass their own gay marriage legislation would be countered by a Liberal Government in the High Court of Australia. I was right again. It is so difficult and regrettable to be right all the time!! (shrink)

On moral philosophy in Śānti parva portion of Mahābhārata, Hindu classical epic.

Earp, Lewis, and Hart make a comprehensive and compelling argument for ending the “war on drugs,” highlighting the importance of both ending the criminalization of people who use drugs, and...

This paper demonstrates a problem with the philosophical question. To do so, it employs a style of reasoning employed by the Buddhist philosopher Nāgārjuna. Often identified as the neither identical nor distinct argument, this style of reasoning is employed by Nāgārjuna in his Mūlamadhyamakakārikā. The paper concludes by noting that the philosophical question, unreflectively pursued, leads to contradictions.

Рассматривается понимание как специфически человеческий способ существования, как первичный, исходный опыт освоения человеком мира, в котором отсутствует субъект-объективная разделенность, лежащая в основе познавательного отношения. Для специалистов.