Kireet Joshi, b. 1931, Indian philosopher and educationist; contributed articles.

Pancreatitis is a complex, progressively destructive inflammatory disorder. Alcohol was long thought to be the primary causative agent, but genetic contributions have been of interest since the discovery that rare PRSS1, CFTR and SPINK1 variants were associated with pancreatitis risk. We now report two associations at genome-wide significance identified and replicated at PRSS1-PRSS2 and X-linked CLDN2 through a two-stage genome-wide study. The PRSS1 variant likely affects disease susceptibility by altering expression of the primary trypsinogen gene. The CLDN2 risk allele is (...) associated with atypical localization of claudin-2 in pancreatic acinar cells. The homozygous CLDN2 genotype confers the greatest risk, and its alleles interact with alcohol consumption to amplify risk. These results could partially explain the high frequency of alcohol-related pancreatitis in men. © 2012 Nature America, Inc. All rights reserved. (shrink)

Scientists, Engineers, Technocrats, Academicians, and Researchers have a vital role to play in the process of emergence of new theories, models, systems, and technologies. They also have a responsibility to harness these for common good and strive to prevent their possible ill effects in the era of rapid growth in technologies. ICM2ST-10 will play a significant role in generating awareness about the potential and the limitations of new technologies, concepts, theories, and trends. The chief objective of ICM2ST-10 is to bring (...) together experts from industries, academia, R&D institutions and other user communities on a common platform to discuss and share their expertise and experiences. (shrink)

It has been suggested in the literature that spatial coherence of the wave function can be dynamically suppressed by fluctuations in the spacetime geometry. These fluctuations represent the minimal uncertainty that is present when one probes spacetime geometry with a quantum probe. Two similar models have been proposed, one by Diósi and one by Karolyhazy and collaborators, based on apparently unrelated minimal spacetime bounds. The two models arrive at somewhat different expressions for the dependence of the localization coherence length on (...) the mass and size of the quantum object. In the present article we compare and contrast the two models from three aspects: comparison of the spacetime bounds, method of calculating decoherence time, comparison of noise correlation. We show that under certain conditions the minimal spacetime bounds in the two models can be derived one from the other. We argue that the methods of calculating the decoherence time are equivalent. We re-derive the two-point correlation for the fluctuation potential in the K-model, and confirm the earlier result of Diósi and Lukács that it is non-white noise, unlike in the D-model, where the corresponding correlation is white noise in time. This seems to be the origin of the different results in the two models. We derive the non-Markovian master equation for the K-model. We argue that the minimal spacetime bound cannot predict the noise correlation uniquely, and additional criteria are necessary to accurately determine the effects of gravitationally induced decoherence. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:An Appreciation of Arvind Mandair's Sikh Philosophy:Exploring Gurmat Concepts in a Decolonizing WorldJeffery D. Long (bio)"Sikhism," the Colonial Project, and Modernity1I do not use this adjective lightly, but in his brilliant volume Sikh Philosophy: Exploring Gurmat Concepts in a Decolonizing World (Bloomsbury, 2022) Arvind-Pal Singh Mandair goes a considerable distance toward liberating sikhī—known more widely in the academic world as Sikhism—from the conceptual constraints that have kept it (...) from engaging with and informing global issues. In so doing, he does a service not only to the Sikh community and to sikhī itself, but to the world, for there is indeed much in Sikh thought from which the wider human community can benefit. By liberating sikhī from the constraining concept of religion, Mandair facilitates a process by which persons of any background can engage with gurmat ideas—that is, ideas drawn from the system of thought based upon the teachings of the Gurus of the Sikh tradition—and learn from their wisdom.Mandair skillfully deconstructs the concept of religion, building upon earlier work in which he demonstrates the colonial functionalities of this concept.2 When, through colonial knowledge-production processes, sikhī came to be conceived as a religion, Sikh thought was relegated to the realm of theology. This was a relegation, not an elevation, because under the dominant paradigm of modernity, theology is seen as a discourse that is relevant only to a specific religious community. It is thus perceived as lacking the universality [End Page 353] that is taken to inhere in the discourses of philosophy or science. When combined with the colonial situation of Sikhs under British rule, this relegation of Sikh thought to the realm of theology becomes a way of exerting power over the community. As Mandair explains,Once theology had become the primary regime of cultural translation, Sikh thinking was inevitably tethered to the social and political project of religious identification which was required primarily to facilitate governance of cultural differences or heterogeneity that characterized the indigenous populations [of India]. By doing so, it effectively locked Sikh activity within the confines of identity politics.(p. 10)Integral to British colonial policy in India was a project of defining communities, primarily on the basis of religion, but also deploying concepts such as caste and tribe. Through these definitions, the identities of Indians could be essentialized, and policies applied to them in ways that facilitated British dominance over Indian society.3Much has been written about the ways in which language is used to promote ideologies that serve to advance the power interests of some groups of people over others.4 No less an ideological mechanism than the Oxford English Dictionary has been brought to bear in the process of constraining sikhī and depriving it of the universal relevance that it ought naturally to possess. In Mandair's words, "By defining 'Sikhism' as the beliefs and practices of Sikhs, or as an Indian monotheistic religion founded in fifteenth-century India, the OED turns the Sikh aspect into a cliché—a religious type (monotheism), an ethnic type tied to a geographical location (Punjabi/North India) and a historical type (medieval India)" (p. 11).The damage that has been wrought by the modern colonial concept of religion globally is, of course, not limited exclusively to the Sikh community. It has been integral to the construction of a secular order in which what is regarded as religious thought is, again, relegated to a parochial realm of relevance only to members of specific communities. It further serves to marginalize these same communities, whose discourses come to be seen as lacking the universality of secular thought, which is presented as objective truth. As Mandair continues,The purpose of creating the modern category of 'religion' was to help authorize and naturalize secular rationality as the dominant form of modern consciousness, and as the essential language of conventional thinking, or 'common sense.' It is precisely this common sense which persuades us of the apparent naturalness of oppositions such as religion versus politics or materiality versus ideality, to give two well-known examples.(p. 11)To these two examples, one could add the opposition of religion and... (shrink)

"Neuroscience and Philosophy" begins with an excerpt from "Philosophical Foundations of Neuroscience," in which Maxwell Bennett and Peter Hacker question the ...

This study represents an improvement in the ethics scales inventory published in a 1988 Journal of Business Ethics article. The article presents the distillation and validation process whereby the original 33 item inventory was reduced to eight items. These eight items comprise the following ethical dimensions: a moral equity dimension, a relativism dimension, and a contractualism dimension. The multidimensional ethics scale demonstrates significant predictive ability.

To define knowledge in terms of (i) belief, (ii) justification, and (iii) truth is primarily epistemological and therefore seems to be untenable. What is wrong with the ontological view of knowledge? If objects like dream and shadow could be said to be real and worth investigating, why should knowledge itself not be treated as a knowable reality? Knowability suggests its possibility-like, pursuit-like, gradual disclosive—as distinguished from enclosed or complete—character. Disclosure isself-revealing or, as Indians say, svaprakasa. That is, its justification arises (...) from within. (shrink)

OBJECTIVE: To examine the long-term effects of an innovative curriculum on medical house officers' (HOs') knowledge, confidence, and attitudes regarding medical ethics. DESIGN: Long term cohort study. The two-year curriculum, implemented by a single physician ethicist with assistance from other faculty, was fully integrated into the programme. It consisted of monthly sessions: ethics morning report alternating with didactic conferences. The content included topics such as ethics vocabulary and principles, withdrawing life support, informed consent, and justice. Identical content was offered simultaneously (...) at the largest affiliated community hospital. SETTING: A multi-hospital university training programme from July, 1992 to June, 1994. PARTICIPANTS: Thirty-nine HOs responded in 92. Thirty HOs from the same cohort responded in 94 (response rates = 83% v 71%; P = 0.19). RESULTS: The curriculum was well received, with 96% of HOs finding the sessions stimulating. Previously validated scales of knowledge and confidence were administered at baseline and at follow-up. The average knowledge score improved 14% (P < 0.001). Confidence also improved, rising from 3.3 to 3.8 on a 5-point Likert scale (P < 0.001). These findings were independent of age, gender, religion, and prior education. The only attitudinal change was an increase in the proportion of residents who thought that ethics should be a required part of residency training (57% v 80%, P = 0.05). CONCLUSION: This curriculum appears practical, popular, and effective. It should be readily transferable to other institutions. (shrink)

This is an intellectual biography of Benjamin Kidd, a leading Social Darwinist in the years before World War I, and a social prophet in the tradition of Comte and Spencer. His first book Social Evolution, published in 1894, was an immediate and enormous success around the world. In it, Kidd developed a collectivist form of Social Darwinism in tune with the values of Progressivism in America and the 'new liberalism' in Britain. By many it was regarded as the basis for (...) a properly scientific sociology, and the combination of its claims to scientific methodology, with an emphasis on non-rational forces as the agents of progress accurately caught the temper of its times. Launched on his career as a writer, Kidd's subsequent books and journalism continued to exercise extraordinary influence. His 'social imperialism', linking a bio-political defence of empire with a programme of social reform, won currency in the Anglo-American world at a time of expansionary fervour. (shrink)

A laboratory-testable, solid-state Maxwell demon is proposed that utilizes the electric field energy of an open-gap p-n junction. Numerical results from a commercial semiconductor device simulator (Silvaco International–Atlas) verify primary results from a 1-D analytic model. Present day fabrication techniques appear adequate for laboratory tests of principle.

A brief statement of medieval linguistic analysis as found chiefly in the works of Thomas Aquinas. A thin survey of contemporary analysis is offered in order to contrast the purported acceptance of analysis as the end of philosophy with Thomas' use of analysis as method. Unfortunately, most of the constructive work in language analysis during the past ten years is not considered. The brevity of the text precludes persuasive treatment; yet the book succeeds in its expressed purpose of sketching some (...) chief differences between the medieval and contemporary approaches in the hope that the confrontation of these currents will bring to the fore the analytic work of Aquinas himself.--D. P. B. (shrink)

This article presents the results of a study that investigated the roles that religiosity and ones money ethic play in determining consumer attitudes/beliefs in various situations regarding questionable consumer practices. One dimension of religiosity – intrinsic religiousness – was studied. Four separate dimensions of a money ethic scale were initially examined, but only one was used in the final analyses. Results indicated that both intrinsic religiousness and one’s money ethic were significant determinants of most types of consumer ethical beliefs.