Contributed research papers presented at a National Seminar organized under the joint auspices of Rashtriya Sanskrit Vidyapeeth, Tirupati and Indian Council of Social Science Research, New Delhi from 27th to 29th March 2004 at R.S. Vidyapeeth, Tirupati.

We comment on the previous paper by L. Basano. In particular, we show that its Section 2 is kinematically incorrect (the dynamics of a two-body interaction through tachyon exchange, incidentally, has already been thoroughly expounded in one paper of ours). Its Section 1 is simply a rather subjective introduction. As to its Section 3, containing indeed interesting problems, we again briefly refer to our earlier work. Our conclusions are still in favor of “au revoir to tachyons!,” even if it is (...) known that inside our cosmos tachyons are more likely to have a role in physics (e.g., in elementary particle and black-hole physics) as “exchanged objects” rather than as “asymptotically free” objects. (shrink)

Until recently, the paradoxes of set theory were hardly used at all in the analysis of dialectical contradiction. "Violations of the Aristotelian law of contradiction have been found everywhere except where logic and mathematics saw them." Today a practice of study of paradoxes in set theory by the devices of materialist dialectics is taking shape in our literature.

Past research has found that skin colouration, particularly facial redness, influences the perceived health and emotional state of target individuals. In the current work, we explore several extensions of this past research. In Experiment 1, we manipulated facial redness incrementally on neutral and angry faces and had participants rate each face for anger and health. Different red effects emerged, as perceived anger increased in a linear manner as facial redness increased. Health ratings instead showed a curvilinear trend, as both extreme (...) paleness and redness were rated as less healthy than moderate levels of red. Experiment 2 replicated and extended these findings by manipulating the masculinity of both angry and neutral faces that varied in redness. The results found the effect of red on perceived anger and health was moderated by masculine face structure. Collectively, these results show that facial redness has context dependent effects that vary based on facial expression, appearance, and differentially impact ratings of emotional states and health. (shrink)

This edition, the first modern one in English, introduces undergraduates and more advanced students to the therapeutic possibilities of Seneca's Stoic philosophy. The short treatises De otio and De brevitate vitae balance each other by representing different but complementary aspects of Senecan philosophy: in De otio, one's duty to the 'active' life, in De brevitate vitae, one's duty to oneself in reclaiming life from the impositions made upon the self. The provocative Senecan message is to promote introspection in life, and (...) to suggest the benefits of an inner existence of the personal. In addition to its literary and linguistic emphasis, this edition tries to advertize the means by which Seneca conveys the attractions of his therapeutic 'philosophy'. (shrink)

This paper examines the creation of independent agencies within the EU, such as the European Environment Agency and the European Central Bank. Majone and others have argued the case for European regulatory agencies. Such agencies can provide for continuity, expertise, accountability and effective authority – in short, an institutionalisation of responsibility. Against this optimism, I argue that a dilemma of institutional design naturally arises from the agencies’ situation in the EU. On the one side, we risk creating powerful agencies that (...) institutionalise monomania– that is, agencies that single-mindedly and all-too-effectively pursue narrow agendas, inadequately checked by other bodies. On the other, we are also likely to encounter relatively impotent agencies which institutionalise schizophrenia– that is, agencies that must scout around for audience and support, and hence are unable to act effectively. (shrink)

We seek to change the conversation about brain death by highlighting the distinction between brain death as a biological concept versus brain death as a legal status. The fact that brain death does not cohere with any biologically plausible definition of death has been known for decades. Nevertheless, this fact has not threatened the acceptance of brain death as a legal status that permits individuals to be treated as if they are dead. The similarities between “legally dead” and “legally blind” (...) demonstrate how we may legitimately choose bright-line legal definitions that do not cohere with biological reality. Not only does this distinction bring conceptual coherence to the conversation about brain death, but it has practical implications as well. Once brain death is recognized as a social construction not grounded in biological reality, we create the possibility of changing the social construction in ways that may better serve both organ donors and recipients alike. (shrink)