_An Introduction to Indian Philosophy_ offers a profound yet accessible survey of the development of India’s philosophical tradition. Beginning with the formation of Brahmanical, Jaina, Materialist, and Buddhist traditions, Bina Gupta guides the reader through the classical schools of Indian thought, culminating in a look at how these traditions inform Indian philosophy and society in modern times. Offering translations from source texts and clear explanations of philosophical terms, this text provides a rigorous overview of Indian philosophical contributions to epistemology, (...) metaphysics, philosophy of language, and ethics. This is a must-read for anyone seeking a reliable and illuminating introduction to Indian philosophy. (shrink)

This volume reprints eight of Anil Gupta's essays, some with additional material. The essays bring a refreshing new perspective to central issues in philosophical logic, philosophy of language, and epistemology.

Samatavilasa, The Radiant Sameness, shows the way of finding our fallen condition itself as redemptive. We are not merely to accept our pain and our mortal condition but to live these and become these. In becoming that pain lies our bliss, in living our mortality immortality. That alone is the highest bliss and absolute, that alone is salvation the final, this our becoming one with our mortal and absolutely tragic lot. That is what the state of samata, sameness, is. Only (...) that man is a mukta, a liberated soul, who can look alike on Maya and Brahman, on reality and appearance, on bondage and liberation, on life and death, on misery and joy. Not that there is an actual state called the state of liberation, an actual bliss that is absolute and highest, for terms like absolute and highest turn out to be relative, and, therefore, mis-leading. Hypostati-zation of samata would not work, for all hypo-statization is rooted in our narcissistic passion. Yet Samatavilasa would not, in actual fact does not, encourage us to look alike on these opposites constitutive of our mortal being as long as we fight a desperate fight against our inevitable and destined fate, fate the mortal; a stern discipline we have to undergo before we can even think of samata, sameness, not to speak of living it. For, not before dying unto himself can a man look alike on these dualities, the stuff our mortal life and being are made of. (shrink)

Since the late 1900s the business world has been under increasing pressure to demonstrate responsible social behaviour and the pressure continues to grow. Today, the role of business in society is on the Boardroom agenda and at stake are corporate reputation, innovation, competitiveness and growth. It is a clarion call, that either, the CEO and the Board manage it or someone else will manage it for them. As we know that we cannot solve our problems with the same level of (...) thinking that created them; therefore it is imperative that we look beyond the 20th century’s scientism and materialism dominated worldly ways for solutions. In view of the above, I believe that the ‘Indian Philosophy of Consciousness’ which focuses on practicing “better-worldliness” rather than “worldliness” and has developed over the past 4000 years has the potential to help business. Better worldliness is ‘a disposition towards life that is based on a Dharmic (righteous) way of conduct; a conduct with compassion and forbearance for fellow man, no matter what the nationality, or the colour of the skin, religion or caste.’ Society expects similar compassion and forbearance from business. (shrink)

The COVID-19 pandemic will likely recede only through development and distribution of an effective vaccine. Although there are many unknowns surrounding COVID-19 vaccine development, vaccine demand will likely outstrip early supply, making prospective planning for vaccine allocation critical for ensuring the ethical distribution of COVID-19 vaccines. Here, we propose three central goals for COVID-19 vaccination campaigns: to reduce morbidity and mortality, to minimise additional economic and societal burdens related to the pandemic and to narrow unjust health inequalities. We evaluate five (...) prioritisation approaches, assess their likely impact on advancing the three goals of vaccine allocation and identify open scientific questions that may alter their outcomes. We argue that no single prioritisation approach will advance all three goals. Instead, we propose a multipronged approach that considers the risk of serious COVID-19 illness, instrumental value and the risk of transmission, and is guided by future research on COVID-19-specific clinical and vaccine characteristics. While we focus this assessment on the USA, our analysis can inform allocation in other contexts. (shrink)

This book offers a novel account of the relationship of experience to knowledge. The account builds on the intuitive idea that our ordinary perceptual judgments are not autonomous, that an interdependence obtains between our view of the world and our perceptual judgments. Anil Gupta shows in this important study that this interdependence is the key to a satisfactory account of experience. He uses tools from logic and the philosophy of language to argue that his account of experience makes available (...) an attractive and feasible empiricism. (shrink)

Business ethics is understood in a comprehensive and differentiated sense, as in recent years it has evolved under the influence of globalization. The present book examines inclusive growth, which includes more than just poverty alleviation and seeks to address the problem of equity through the enhancement of opportunities for all parties. This conforms to the fundamental task of business ethics, which is to enhance the ethical quality of decision-making and actions taken at all levels of business, id est, at the (...) personal (micro-), organizational (meso-), and systemic (macro-) levels and thus extending the narrow notion of business ethics as a niche for managers with good intentions. In the real world of competition and coordination, various situations produce various tradeoffs that the three pillars of the economy - Business, Government and Society - have to pursue for their survival and sustenance. In this book, we look into many such case studies in which the strength of one component leads to a benefit for one of the other components and a detriment for the other, thus causing an imbalance between the three pillars. This book will be equally valuable to students, philosophers, decision-makers in business and policy-makers at large. (shrink)

This compilation analyzes the differences between the concepts of ‘social responsibility’ and ‘business ethics’, which are often erroneously interpreted to be the same. It explains that social responsibility is a characteristic but just one of the many aspects of the much wider concept of business ethics. The collection includes contributions from experts from diverse fields such as industry, academia, and non-governmental organizations, who present the theoretical underpinning of the concepts, along with real-life case studies dealing with the varied, hands-on experiences (...) of leaders from different industries. (shrink)

This book explores the integral vision of human development contained in the original works of Sri Aurobindo and The Mother. It delves into multiple layers of the human personality as envisaged by Sri Aurobindo and The Mother and explores a new developmental science of consciousness based on the practice of Integral Yoga. The book examines the major metatheoretical conceptions that shape the contemporary discipline of developmental psychology and discusses the ways in which Sri Aurobindo's philosophical and psychological perspective can help (...) break fresh ground for developmental theorisation and research by extending the current understanding of the human evolutionary potential. The author proposes a new agenda for human development which brings together the key ideas of integral individual and collective development and informs practices in the areas of counselling, education, parenting, and self-development. This book will be of special interest for researchers of developmental psychology, human development, counselling psychology, philosophy, social work, and education. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Philosophy, Psychiatry, & Psychology 9.1 (2002) 93-96 [Access article in PDF] Phenomenological Methods in Psychiatry:A Necessary First Step M. Gupta and L. Rex Kay Keywords: behavior, empathy, human science, methodology, natural science, phenomenology. WE ARE GRATEFUL to the journal for prviding the opportunity for exchange and discussion of some of the themes raised in our paper, "The impact of phenomenology on North American psychiatric assessment" and we are (...) pleased to be able to reply to the two excellent commentaries by McMillan and Morley. Both McMillan and Morley question the prospect of employing phenomenology and its methods in psychiatric assessment, and in psychiatric practice more generally. McMillan questions the utility of such a step, and Morley is pessimistic about its feasibility. We shall address each author's concerns in turn.Initially, let us restate the aims of our paper to contextualize our arguments and those made in the commentaries. First, we sought an understanding of what is meant by North American psychiatrists, working within the DSM framework, when they refer to the phenomenological approach to psychiatric assessment. To elucidate this meaning, we compared the contemporary North American usage to a small number of definitions of phenomenology, particularly those definitions that were, and are now, applied to clinical psychiatric work. Contrary to McMillan's suggestion, we did not intend to state definitively what should or should not count as phenomenological, but rather to compare North American psychiatric assessment to what typically has counted as phenomenological. Second, we sought to examine phenomenology's influence on North American psychiatric practice, particularly psychotherapy.Morley argues that such influences usually exemplify the inappropriate appending of phenomenology to psychiatric practice rather than true integration of different paradigms. Although we do not disagree with this general contention, we will argue that the deployment of phenomenological methods in psychiatric assessment is a necessary first step toward the kind of integration he proposes.McMillan makes two related but unintegrated points. First, he argues that objective, behavioral data are phenomenological, according to his broad definition of the term. Second, he proposes that, if the behavioral and the phenomenological are different, we are better off staying with the behavioral when it comes to psychiatric nosology. Let us consider these two points in succession.McMillan seeks to broaden Jasper's definition of phenomenology to include objective observations [End Page 93] as phenomenological. To this end, he distinguishes methods from aims. He summarizes Jasper's definition of phenomenology as "an empirical method for investigating 'individual psychic experience (p 55)" and claims that this is a statement of aim or objectives. He then urges us to "consider the merits of different phenomenological methodologies in terms of their success in achieving this objective" whether or not they utilize "all the methods" of phenomenology. This is much like saying that if we treat waving one's hand as a method for greeting someone, we are then free to treat the objective of the wave as one of greeting someone, and then say that anything that serves as a greeting is, by definition, a "wave." Whatever else McMillan's objective observations are, he has not convinced us that they are phenomenological, anymore than we are likely to convince you that a kiss on the lips is really just a wave.Nonetheless, it is worthwhile seeing what McMillan does with this argument. He tells us that we can "read the first-person experience from behavior in a fairly accurate and informative way." He uses the example of a father gazing at his young child and notes that it is not unreasonable to infer that he is experiencing loving and nurturing feelings. It is, indeed, not unreasonable to draw such an inference. But it is far more reasonable to infer that the father is experiencing a cacophony of feelings, including, but not limited to, love, concern, anxiety, pride, envy, hope, and sadness (Stern 1995, 18-58). If we are able to distinguish which of these feelings is dominant at any given moment—which we are—and if we are also able to track subtle shifts in such feelings... (shrink)

This book opens fresh ways of rethinking colonial nationalisms, qualifying derivative, political and modernist paradigms. Introducing the category of samaj , it shows how indigenous socio-cultural origins were reconfigured in modern Bengali-Indian nationhood to conceptualise unities and mediate fragmentation.

A first-hand biographical record, written by a disciple, presents the teachings and mystical experiences of Sri Ramakrishna, the 19th century guru who inspired a renewal of Hindu spirituality.

In this paper, I draw attention to various doctrines common to different Vedāntic traditions. In particular, I pay close attention to the doctrine of beginningless _karman_. I also note that this doctrine seems to stand in tension with Leibnizian Cosmological Arguments (LCAs) and Kalām Cosmological Arguments (KCAs). This tension arises because defenders of these arguments argue that an infinite causal regress or an actual infinite cannot be physically instantiated and because the doctrine of beginningless _karman_ seems to imply that such (...) a regress or actual infinite can be physically instantiated. I address this tension by showing that not all interpretations of beginningless _karman_ involve an infinite causal regress or an actual infinite. I close this paper by highlighting a few features that Vedāntic traditions have that make them more resistant to some objections to LCAs and KCAs. (shrink)

North American psychiatric literature describes the current method of psychiatric diagnostic assessment as "phenomenological"; however, it is unclear what phenomenology 1 means in this context. This paper investigates the meaning and impact of some of the major philosophical and psychiatric definitions of phenomenology on contemporary psychiatric assessment. Employing a comparative analysis of selected definitions of phenomenology, this paper argues that North American psychiatric assessment does not reflect any of these definitions of phenomenology. Instead, within the context of psychiatric assessment, phenomenology (...) has taken on an idiosyncratic, clinical meaning of signs and symptoms. However, this does not mean that phenomenology has had no impact on North American psychiatry. This paper contends that phenomenology has made contributions to psychiatry, particularly in the area of psychotherapy and especially in self-psychological psychotherapy. The importance of the concept of empathy within psychotherapy is evidence of the continuing influence of philosophical phenomenology on psychiatry. This paper concludes that phenomenology can provide an important complementary perspective to the dominant methods of North American psychiatric practice. (shrink)

Creative Writing programmes in universities now offer both an education for and employment to literary writers. This papers asks how literary writers apprehend their relatively recently institutionalised position, as university staff and students. The concept of ‘patronage’, it is argued, offers a useful way into reflecting upon such academic institutionalisation. The argument is presented in three parts. The first outlines some of the conceptual nuances of patronage. The second examines the oft made claim that universities extend patronage to literary writers (...) by enabling employment as Creative Writing staff. The third part engages with a question: what precisely does a student expect to gain from a Creative Writing programme and what does the degree validate? It is suggested that Creative Writing programmes are designed principally to offer supportive patronage, with a promise – but without guarantees – of entry into a financial patronage system. A brief conclusion considers the bearing of these arguments on Creative Writing as a school subject. (shrink)

The Disinterested Witness is a detailed, contextual, and interpretive study of the concept of saksin (or that which directly or immediately perceives) in Advaita Vedanta, and a fascinating and significant comparison of the philosophies of ...

A growing number of infertile couples and other individuals desiring children are seeking to fulfill their desire for parenthood transnationally through the use of donor gametes and a surrogate. The number of “fertility tourists” from developed countries to low-income countries is growing phenomenally. Indian women, too, are participating as producers in these “biocrossings,” turning India into the surrogacy outsourcing capital of the world in the globalized bioeconomy of assisted reproduction. I argue for a ban on commercial egg donation and surrogacy (...) and a social-justice approach that would hold the state responsible for providing basic social goods to low-income households. I also argue for a gender-justice approach so that women would not be compelled to adopt surrogacy as a strategy for survival and upward social mobility. (shrink)

We are grateful to Professor Robert Koons for his excellent, and generous, review (henceforth KR) of our book The Revision Theory of Truth (henceforth RTT). Koons provides in KR a welcome guide to our RTT, and he puts forward objections that deserve serious consideration. In this note we shall respond only to his principal objection.' This objection, which is developed on pp. 625 — 628 of KR, calls into question our main thesis. As we argue below, however, the objection is (...) not successful. We should forewarn the reader that this note is not self-contained. It presupposes familiarity with RTT (primarily, Chapter 4) and with KR. The main thesis of RTT is that truth is a circular concept. We argued that the Tarski biconditionals, read as partial definitions, constitute an intensionally adequate definition of truth. In other words, if T is a predicate defined by the Tarski-style infinitistic definition (I). (shrink)

The author was a Bengali officer of India's Foreign Service. On his first foreign assignment during 1948 - 1954, he came across rare manuscripts at the National Library in Bangkok covering Rabindranath Tagore's visit to Thailand in October 1927. Having learnt the Thai language and being a Tagore aficionado, this discovery was fortuitous. "As the Poet travelled mostly without a stenographer, a great many of his speeches would have been lost to posterity. Reports about the Siam visit available in India (...) then were extremely sketchy..... Besides the material on the Poets visit to Thailand, this book contains some other important documents not readily available. The main treatise is split into four chapters: Time to Awake: A Poets Warning, Tagores Conception of History, Message to Asia And Africa and The Toiler for Peace. These chapters show what Tagore considered to be the biggest problem of human history, how he warned humanity for more than half a century against the problems and perils into which the world has been thrown today, what remedies he suggested to counter them. The author also condensed the Poet's ideas about civilisation and culture, freedom, power, diplomacy, colonialism, military alliances, racial prejudice and nationalism." This book, when first published during the Poet's centenary celebrations in 1961, provided for the first time a full account of that visit. It has since been a reference source for many Indian and international scholars on Tagore, with citations in their publications. With increased attention in recent years to Tagore's views on Nationalism, a republication for wider availability would benefit both readers and scholars on Tagore's view of global events during the inter-War period. This is the only republication of the book after sixty years. (shrink)

Exhaustive study of the philosophy of Rāmāyaṇa, classical Sanskrit work by Vālmīki.

On religious and spiritual life as depicted in Bhāgavatapurāṇa, Hindu mythological text.

Are there, in addition to the various actual objects that make up the world, various possible objects? Are there merely possible people, for example, or merely possible electrons, or even merely possible kinds? We certainly talk as if there were such things. Given a particular sperm and egg, I may wonder whether that particular child which would result from their union would have blue eyes. But if the sperm and egg are never in fact brought together, then there is no (...) actual object that my thought is about.1 Or again, in the semantics for modal logic we presuppose an ontology of possibilia twice over.2 For first, we countenance various possible worlds, in addition to the actual world; and second, each of these worlds is taken to be endowed with its own domain of objects. These will be the actual objects of the world in question, but they need not be actual simpliciter, i.e., actual objects of our world. What are we to make of such discourse? There are four options: (i) the discourse is taken to be unintelligible; (ii) it is taken to be intelligible but nonfactual, i.e. as not in the business of stating facts; (iii) it is taken to be factual but reducible to discourse involving no reference to possibilia; (iv) it is taken to be both factual and irreducible.3 These options range from a fullblooded form of actualism at one extreme to a full-blooded form of possibilism at the other. The two intermediate positions are possibilist in that they accept the intelligibility of possibilist discourse but actualist in that they attempt to dispense with its prima facie commitment to possibilia. All four positions have found advocates in the literature. Quine, in his less irenic moments, favors option (i); Forbes ([85], p. 94) advocates option (ii), at least for certain parts of possibilist discourse; many philosophers, including Adams [74] and myself, opt for (iii); while Lewis [86] and Stalnaker [75] have endorsed versions of (iv), that differ in how full-blooded they take the possible objects to be. My focus in the present article is on the third option.. (shrink)

This work has been selected by scholars as being culturally important, and is part of the knowledge base of civilization as we know it. This work was reproduced from the original artifact, and remains as true to the original work as possible. Therefore, you will see the original copyright references, library stamps (as most of these works have been housed in our most important libraries around the world), and other notations in the work. This work is in the public domain (...) in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work.As a reproduction of a historical artifact, this work may contain missing or blurred pages, poor pictures, errant marks, etc. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Some criticisms are offered of Barwise and Etchemendy's theory of truth, the principal one being that it violates a feature of truth called “supervenience”.

We argue that distinct conditionals—conditionals that are governed by different logics—are needed to formalize the rules of Truth Introduction and Truth Elimination. We show that revision theory, when enriched with the new conditionals, yields an attractive theory of truth. We go on to compare this theory with one recently proposed by Hartry Field.

Economic migration is a significant and growing development around the world but has produced unequal outcomes and experiences for marginalized groups. To theoretically explain such inequalities, we argue that integration experiences of immigrants in the host country differ based on the privilege that their demographic category bestows on them (or not). We elucidate our arguments by unpacking the concept of ‘privilege’ to theorize two key sources of privilege—_locational_ and _historical_—and explain them using the global economic divide (Global North vs. Global (...) South) and local social divides (race and caste). We propose that locational and historical privilege manifest as various types of capital that immigrants carry into their host countries. We juxtapose these two sources of privilege and its levels (low vs. high) to develop a typology of immigrants—_Marginalized, Peripheral, Assimilated,_ and _Wanted—_that captures differences in migrants’ integration experiences. By shining a light on the systematic differences between immigrants based on privilege, our research brings additional nuance to the scholarship on immigrant workers and inclusive organizations; and broadens avenues to make human resource practices more ethical by taking these differences into account. (shrink)