Leading figures in comparative philosophy and cultural studies demonstrate what the future of comparative philosophy might look like in practice.

Presents a collection of essays on fiscal policies, economic policies, and tax reforms in the context of financial reforms as a separate discipline of economics. Edited by Ameresh Bagchi, these essays are authored by reputed academicians in this field, such as James Buchanan, Joseph Stiglitz, Raja Chelliah, and Richard Musgrave.

Witnessing the fate of the various definitions of truth, Donald Davidson has recently called the very drive to define truth a “folly.” Before him, Kant and Frege had given independent arguments why a general definition of truth is impossible. After a quick summary of their arguments, I recount several reasons that Gangeśa gave for not counting truth as a genuine natural universal. I argue that in spite of defining truth as a feature of personal and ephemeral awareness episodes, the Nyāya (...) ya realists such as Gangeśa could maintain that truth is independent of recognition of truth. In the course of my argument, I also show that Roy Perrett’s alleged proof against realism does not succeed. I conclude that realism does not need nonmental atemporal truth-bearers (propositions) which are eternally wholly true (or wholly false), and that knowledge-independence from truths and things can be shown without admitting the existence of unknowable things or truths. (shrink)

Discussion of global climate change is shaped by the intellectual categories developed to address capitalism and globalization. Yet climate change is only one manifestation of humanity’s varied and accelerating impact on the Earth System. The common predicament that may be anticipated in the Anthropocene raises difficult questions of distributive justice – between rich and poor, developed and developing countries, the living and the yet unborn, and even the human and the non-human – and may pose a challenge to the categories (...) on which our traditions of political thought are based. Awareness of the Anthropocene encourages us to think of humans on different scales and in different contexts – as parts of a global capitalist system and as members of a now-dominant species – although the debate is, for now, still structured by the experiences and concepts of the developed world. (shrink)

A wide-ranging interview with Dipesh Chakrabarty, Distinguished Professor of History at the University of Chicago and author of The Climate of History in a Planetary Age and Provincializing Europe. Dipesh Chakrabarty is one of the leading thinkers on climate change in the humanities. He is responsible for introducing concepts like the "Anthropocene," "geological force," and "species history" into history, philosophy, and literary theory.

It is not a semantic accident that four key notions of social ethics are also key concepts of theater. These are the concepts of character, playing a part/role, performance, and acting. Of course, one could object that there is a touch of pun in this claim: A character in a drama is not quite the same as good or bad character in a virtue ethics; acting in theater is mere play-acting, whereas acting in social and personal life is serious business. (...) But the distinction between play and serious business does not mean that the former is any less important than the latter. In Homo Ludens, his magisterial study of the play-element in culture, Johan Huizinga remarks: “Play is a thing by itself. The play-concept as such is.. (shrink)

Nyāya realists drew an important distinction between absence and non-existence. Perished particulars, such as Aristotle, emperor Ashoka, or the Bamiyan Buddha statues in Afghanistan are absent now but they are not non-existent in the sense of having become unreal or fictional. By dying, my grandmother did not become nonexistent like Snow White, though she suffered post-cessation absence. In order to be really dead, one could aptly remark, she has to be real. Can we therefore be realists about now deceased individuals (...) or past event-entities or should we listen to Vasubandhu and adopt a subtle anti-realism about wholly past entities and events. Can both Michael Dummett and his death (in 2011) be deemed unreal now? Inspired by Buddhist philosophers from Nāgārjuna to Śāntarakṣita, Mark Siderits has been committed to a nuanced fictionalist version of anti-realism not only about universals, permanent selves, and the external world but even about consciousness. In this paper I try, first, to reconstruct such an anti-realism about the past using Vasubandhu’s critique of the omni-existentist (sarvāstivādin) early Buddhists, and then respond to it by bringing in Bhāsarvajña the Kashmir-Naiyāyika and Michael Dummett into dialogue with Vasubandhu and his realist Buddhist predecessors. (shrink)

This book is an unconventional articulation of the political thinking in India in a refreshingly creative manner, in more than one way. Empirically, the book becomes innovative by providing an analytically more grasping contextual interpretation of Indian political thought evolved during the nationalist struggle against colonialism. Insightfully, it attempts to unearth the hitherto unexplored yet vital subaltern strands of political thinking in India as manifested through the mode of numerous significant socio-economic movements operating side by side, and sometimes as part (...) of the mainstream nationalist movement. This book articulates the main currents of the Indian political thought by locating the text and themes of the thinkers within the socio-economic and politico-cultural contexts in which such ideas were conceptualized and articulated. The book also tries to analytically grasp the influences of the various British constitutional devices that appeared as the responses of the colonial government to redress the genuine socio-economic grievances of the various sections of Indian society. The book breaks new ground in not only articulating the main currents of the Indian political thought in analytically more sound approach of context-driven discussion but also provokes new research in the field by chartering a new course in grasping and articulating the political thought in India. This volume will be useful to the students, researchers and faculty working in the field of political science, political sociology, political economy, and post-colonial contemporary Indian politics in particular. It will also be an invaluable and interesting reading for those interested in South Asian studies. (shrink)

This biographical account situates the unfolding of the life of an educator in varied socio-economic contexts. It is not just a narrative of how an individual evolves but also analyses how a particular mindset develops by being dialectically entwined with the milieu in which one passes different stages of their life. At one level, it is a historical narrative since it deals with a particular period of human history critical to the growth of a specific individual. At another, it provides (...) ethnographic inputs to those who want to understand the peculiarities of the twentieth century. It offers first-hand accounts of the nature of transformative politics which evolved at the behest of Naxalites in India; it also has obvious twists and turns as the individual is exposed to a world beyond India. So, the narrative is individualistic, and it has elements of influences acquired through exposure to an alien socio-cultural milieu. Apart from its analytical importance, this memoir provides a very realistic assessment of India's education system through the lens of an educator and an academician. (shrink)

This Book Presents A Lucid English Translation Of The Vaisesika-Sutra Of Kanada, Termed The Earliest Exposition On Physics In Indian Philosophy And The Textual Basis For The Nyaya-Vaisesika And Navya-Nyaya Systems Of Thought. The Translation Retains The Feel Of The Original Sutras Even While Conveying The Intended Meaning Accurately And With Clarity.

The Epicureans were committed to the priority of sensation and opposed the Platonic/Aristotelian view that definitions that display essences graspable only by reason should play a central role. To the Epicureans the so-called search for essences amounted to turning away from actual observation of things and indulging in speculation based on assumptions: instead one must conduct an inquiry about nature as the phenomena dictate. Epicurus held that the first or basic concepts of an inquiry need not be demonstrated for that (...) would open an infinite regress and might have held that the first concepts need not be defined for the definiens should be prior to the definiendum but nothing is prior to the basic concepts. Further, while explaining or defining each term is impossible (and perhaps involves infinite regress), explaining some is pointless. However, Epicureans were not opposed to providing descriptions so that there could be clear notions of words used, an investigation could proceed methodically, and all participants could agree on the subject matter. (shrink)

Although memory is pivotal to consciousness and without it no perceptual judgment or thinking is possible, Nyāya epistemology does not accept memory as a knowledge source. Prof Matilal elucidates and defends Udayana’s justification for calling into question the knowledgehood or even truth of any recollection. Deepening Matilal’s argument, this paper first shows why, if a remembering reproduces exactly the original experience from which it borrows its truth-claim, then there is a mismatch between the time of experience and the time of (...) recall and the remembering ends up being false. To correct that error, if we change the tense in the content of recollection, the added past-ness goes beyond the original experience and violates the purely reproductive nature of memory. The paper ends by responding to this Nyāya position using arguments from Dvaita Vedānta and Jaina epistemology where remembering can be veridical and memory is accepted as an important knowledge source. The additional element of past-ness cannot be derived from sense perception. It has to be a spontaneous contribution of the inner sense. (shrink)

Counterinference is one of five kinds of pseudo-prover (similar to fallacy in Western logic) recognized in the Nyaaya school. Typically in counterinference while one side seeks to prove the thesis that a probandum belongs to an inferential subject because an inferential mark pervaded by the probandum belongs to that subject, an opponent challenges that by arguing that the probandum does not belong to the inferential subject because another inferential mark pervaded by absence (negation) of the probandum belongs to that subject. (...) A common example is: sound is eternal, since it is audible and audibility is pervaded by eternality (i.e. all that is audible is eternal, like sound-ness, the common property of all sound particulars); but sound is non-eternal, since it is originated (by clapping hands, etc.) and all that is originated is non-eternal, like a pot, etc. Critics from other philosophical schools have objected that counterinference is not an additional kind of pseudo-prover. Since it is impossible for an inferential subject both to have and not to have a probandum, either at least one of the inferential marks does not belong to the inferential subject (the fallacy of being unestablished) or at least one of the inferential marks lacks pervasion (the fallacy of deviation) and, accordingly, counterinference should be subsumed under those fallacies. Nyaaya philosophers have responded by pointing out that the formal structure of counterinference is different from that of the other fallacies: in counterinference we have two different inferential marks but not in the other candidates. The epistemic result of counterinference is also different from that of the other fallacies mentioned, it is argued further. Moreover, it is contended (against a Nyaaya faction) that the epistemic result is not doubt as specifically understood in Nyaaya but desire to know the truth about the chosen inferential mark and the probandum. Accordingly, counterinference may be explained as that which provides the ground for inquiring what is the truth about the original inferential mark and its probandum due to presentation of an inferential assimilation (paraamarsha) that contradicts the original inferential assimilation. The discussion yields also a broader normative principle that contradiction or counterproof provides the epistemic ground for further inquiry even if there is proof. The selection is from the Tattva-cintaa-maNi, the canonical Navya-Nyaaya work of GaMgesha (14th century CE?). The selection is from a large work and presupposes some things explained elsewhere in the text. Further, though written with great precision the work paradoxically belongs to the old Indian philosophical oral tradition in which a beginner is expected to read it with the help of additional information supplied by an expert. Hence paying close attention to what is implied in the context and supplementing certain ideas is necessary for interpretation and understanding. (shrink)

The article explores Alexis de Tocqueville’s explication of democracy as ‘civil religion’ or the new sacred of modern times. In Democracy in America, Tocqueville analyzed democracy as a political system as well as a moral value. The article begins with Tocqueville’s analysis of the religious roots of American democracy. Dissociated from the affairs of the state through the principle of ‘disestablishment’, religion became secure in civil society, whereas the concept of democracy became inviolable and ‘set apart’ as sacred. He noted (...) that the power of the majority acquires an inviolable character in democracy that had the potential to turn against the very principles that it upholds. In the Indian context, the debate around a uniform civil code (UCC) is one such issue that captures this predicament. Working out a roadmap for Indian pluralism signposted with a constitutional commitment to equality, liberty and fraternity has proved to be a task fraught with moral and political complexities, if not impasse. The article argues that Tocqueville’s discovery of the role of religion in civil society, his mistrust of democratic majoritarianism and his emphasis on understanding the ‘practice’ of democracy have something to offer to the polarized UCC debate in India. (shrink)

Theory of linear estimation; General structure of analysis of designs; Standard designs; Applications of galois fields and finite geometry in the construction of designs; Some selected topics in design of experiments.

The tendency and ability to take adequate revenge for an insult or injury inflicted in the past have been often glorified as part of a ‘just and honourable’ individual or communal character. This article argues against this old—and currently popular—belief that the act of revenge is justified and reasonable. The central flaw in the idea of revenge is that it is a futile attempt to remedy past suffering. The article shows how revenge cannot be defended as ‘teaching the aggressor a (...) lesson’ or as ‘getting even with the aggressor’ or as ‘retributive punishment’, and why at the heart of the retaliator’s motivation structure there is a tragic self-frustrating contradiction. It also explains how and why revenge spirals escalate rather than bring closure to the violence and injury. The alternative suggested by the article is not ‘forgive and forget’, but ‘remember and resist’. In conclusion, a few powerful defences of revenge are discussed as objections to this generally anti-vengeance moral stand. By answering these objections, it is proved that the rage that feeds vengeance should be restrained and retrained in a positive direction, not because it is a negative emotion—some negative emotions may, depending upon the context, be healthy—but because it is an unjust, sick and self-conflicted emotion. (shrink)

The introduction of the long-term history of the Earth into the preoccupations of historians has triggered a crisis because it has become impossible to keep the “planet” as one single entity outside of history properly understood. As soon as the planetary intruded into history, it became impossible to keep it as one naturalized background. By problematizing the planetary, Dipesh Chakrabarty has forced philosophers, historians and anthropologists to extend pluralism to the very ground on which history was supposed to unfold. Hence (...) Bruno Latour’s attempt at counting the number of “planets” whose attractions are simultaneously being felt today on any political question. Each of his eight planets are defined by the disconnect between where they are situated and where they are imagined to be moving, which means that each planet is led by a different and incommensurable philosophy of history. Such a “fictional planetology” is then discussed by Chakrabarty, who reviews the difficulties historians have had in taking the nonhuman as a historical agent and then adds to Latour’s count a new planetary body which further complicates the geopolitical situation. The result of their joint effort is to shift questions of philosophy of history to philosophy of geography. (shrink)

This study suggests that unrelated diversification has a positive influence on the probability of fraudulent reporting whereas related diversification has a negative influence on the probability of fraudulent reporting. The strength of the influence of these corporate level strategies is contingent on the moral character of the firm. Unrelated diversification provides opportunity for financial innovation within the firm’s internal capital market, which can result in fraudulent reporting. This is more likely when the moral character of the firm is driven by (...) a conscienceless financial self-interest motive, as implied by the firm’s contempt toward the larger community (in terms of damage inflicted on the interests of people outside the firm). In contrast, related diversification, where product divisions focus on mutual sharing and monitoring of operational activities, can reduce the probability of fraudulent reporting. This is more likely when constituents within the firm view themselves as moral citizens, as implied by the firm’s benevolence toward the larger community. Hence, while unrelated diversification focuses the energies of managers within the firm on financial manipulation, related diversification focuses these energies on productive purposes. (shrink)

Definition is an important scientific and philosophical method. In all kinds of scientific and philosophical inquiries definition is provided to make clear the characteristics of the things under investigation. Definition in this sense, sometimes called real definition, should state the essence of the thing defined, according to Aristotle. In another (currently popular) sense, sometimes called nominal definition, definition explicates the meaning of a term already in use in an ordinary language or the scientific discourse or specifies the meaning of a (...) new term introduced in an ordinary language of the scientific discourse. Definition combines the purposes of both real and nominal definition and is promoted by the Nyaya philosophers of India. Another important method of science and philosophy is induction. In a narrow sense induction is a method of generalization to all cases from the observation of particular cases. In a broad sense induction is a method for reasoning from some observed fact to a different fact not involved in the former. We understand induction in the broad sense though more often we shall actually be concerned with induction in the narrow sense. How can our limited experience of nature provide the rational basis for making knowlege claims about unobserved phenomena? (shrink)

The domain of early hominin stone tool making and tool using abilities has received little scholarly attention in mainstream philosophy of technology. This is despite the fact that archeological evidence of stone tools is widely seen today as a crucial source of information about the evolution of human cognition. There is a considerable archeological literature on the cognitive dimensions of specific hominin technical activities. However, within archeology and the study of human evolution the standard perception is stone tools are mere (...) products of the human mind. A number of recent approaches to cognition challenges this simplistic one-way-causal-arrow view and emphasizes instead the functional efficiency of tools or artifacts in transforming and augmenting human cognitive capacities. As a result, the very idea that tools or artifacts are intimately tied to human cognitive processes is fast becoming an alternative within the cognitive sciences and a few allied disciplines. The present study intends to explore its implications for philosophy of technology. The central objective of this paper is to examine the dynamic and intricate tool-mediated activities of the early hominins through the lens of Don Ihde’s post-phenomenological theory of human-technology relations and Lambros Malafouris’ Material Engagement Theory. Highlighting the key points where these two research approaches, despite their subtle nuances, converge and look capable of mutually catalyzing each other, the paper attempts to show why it is important to bring these approaches together for a more refined understanding of the controversial role these stone tools played in human evolution. (shrink)

Governments are increasingly making use of field experiments to evaluate policy interventions in the spheres of education, public health and welfare. However, the research ethics literature is largely focused on the clinical context, leaving investigators, institutional review boards and government agencies with few resources to draw on to address the ethical questions they face regarding such experiments. In this article, we aim to help address this problem, investigating the conditions under which informed consent is required for ethical policy research conducted (...) or authorized by government. We argue that investigators need not secure participants' informed consent when conducting government policy experiments if: the government institution conducting or authorizing the experiment possesses a right to rule over the spheres of policy targeted by the research; and data collection does not involve the violation of participants' autonomy rights. (shrink)

The essay takes up the issue of postcolonial representation in terms of a critique of European modernism that has been symptomatic of much postcolonial theoretical debates in the recent years. It tries to enumerate the epistemic changes within the paradigm of postcolonial theoretical writing that began tentatively with the publication of Edward Said’s Orientalism in 1978 and has taken a curious postmodern turn in recent years with the writings of Gayatri Spivak and Homi Bhabha. The essay primarily focuses on Bhabha’s (...) concepts of ambivalence and mimicry and his politics of theoretical anarchism that take the representation debate to a newer height vis-à-vis modes of religious nationalism and Freudian psychoanalysis. It is interesting to see how Bhabha locates these within a postmodern paradigm. (shrink)