Gogineni, Babu Ravulapally village in Nalgonda District of Andhra Pradesh was enrolled in the 'Adopt a Dalit Village project' as it received generous support from the Council of Australian Humanist Societies in 2012.

Priyanshu Prabal Upadhyaya, b. 1919, Sanskrit scholar; contributed articles on various aspects of Indic philosophy, Vedic and Sanskrit literature.

Gogineni, Babu I asked Mr Salve, 'What exactly happened, and what gave you the strength to fight your case? Your job as an English teacher was at risk, and your own colleagues shunned you. You are from the Dalit community, and you live in Maharashtra state where militant religion has frequently silenced dissenters - how could you hold out for 7 years?'.

Recognition of sarcastic statements has been a challenge in the process of sentiment analysis. A sarcastic sentence contains only positive words conveying a negative sentiment. Therefore, it is tough for any automated machine to identify the exact sentiment of the text in the presence of sarcasm. The existing systems for sarcastic sentiment detection are limited to the text scripted in English. Nowadays, researchers have shown greater interest in low resourced languages such as Hindi, Telugu, Tamil, Arabic, Chinese, Dutch, Indonesian, etc. (...) To analyse these low resource languages, the biggest challenge is the lack of available resources, especially in the context of Indian languages. Indian languages are very rich in morphology which pose a greater challenge for the automated machines. Telugu is one of the most popular languages after Hindi among Indian languages. In this article, we have collected and annotated a corpus of Telugu conversation sentences in the form of a question followed by a reply for sarcasm detection. Further, a set of algorithms are proposed for the analysis of sarcasm in the corpus of Telugu conversation sentences. The proposed algorithms are based on hyperbolic features namely, Interjection, Intensifier, Question mark and Exclamation symbol. The achieved accuracy is 94%. (shrink)

Der tranzendentale Status der Sinnlichkeit -- Die Analogizität der Sinnlichkeit -- Die Ausdehnung der Sinnlichkeit -- Vom Subjekt zum Objekt.

Krishnachandra's re-articulation of Kant's transcendental system challenges Kant's conceptualization of 'apperceptive self' conceived as a logical function which is as well the precondition of all our knowledge claims. In Kant's framework, though this "unity of consciousness" is projected as a principle, which undertakes a foundational role as 'apperceptive I', it is capacitated with merely a logical function. Krishnachandra disagrees with Kant's reduction of function of the "self" to a logical process. This reduction would render knowledge of the "self" to be (...) an inferential knowledge, thus making this derivation analogous to the proofs of the transcendental conditions of understanding and sensibility through the logical process of deductions. Krishnachandra's question is: whether this equation established between logical function of 'apperception' and the "self" will suffice to establish the "certitude" of knowledge claims. This is the first task Krishnachandra addresses in his work, Studies in Kant which is elucidated in the following section of this paper. Further, we will see how Krishnachandra’s exploration into the dynamics of this problem leads him to alternatively foreground the "unity", which is much sought by Kantian scholars, between the theoretical and the practical domains of Reason. (shrink)

The paper discusses the attitude of the bhagavadgita in relation to war and peace and justifies its views on independent grounds. The views that the gita is primarily interested in teaching either war or peace, And that the teachings of war and peace are necessarily incompatible are repudiated. The paper shows that the central message of the gita is something more basic and comprehensive, And that the war, As envisaged by the gita, Is not incompatible with a life of peace (...) and righteousness. In this context the concept of 'righteous war' is explained and its scrupulous and exceptional use vindicated. (shrink)

The Cartesian distinction between res extensa and res cogitans initiated in the early modern age the philosophical discourse with regard to an adequate explanation of the nexus between the body and the mind. The causal closure of the body (as essentially a physical phenomenon) seems to exclude both the physical and neuronal causation of mental states and operations as well as the mental causation of bodily states and processes. The following treatise is an attempt to re-examine the causal connectivity between (...) the body and the mind and thereby to explain the mysterious interaction between these two entirely distinct modes of existence and reality. The neuronal causation of the mental existence of human beings, and conversely the mental causation of bodily volition seem to surpass the framework of ordinary causal processes which are primarily conceived as temporal sequences of causes and effects in natural phenomena. The existence of the conscious subject – as res cogitans – can hardly be reduced to momentary neuronal processes of causation; it implies a constant ontological causation in which the elementary physical and material modes of being cause constantly and ontologically the mental states and operations – which eventually form higher and unitary modes of being. This dual nature of a neuronal-ontological causation, namely the constant and existential causation of the mind and the momentary causation of mental processes (sensation, perception, cognition, thinking, etc.), seems to resolve the problem of the causal connectivity between the body and the mind. However, the ontological causation cannot be restricted to the causal interaction between the body and the mind; it can be extended to the modes of existence of the overall physical i. e. material reality. (shrink)

Anonymous commentary on Brahmasūtra of Bādarāyaṇa, aphoristic work on Vedanta philosophy.

Contributions of Vaiśeṣika philosophy to Ayurvedic medicine; a study.

Provided we blame others accurately, is blaming them morally right even if we are guilty of similar wrongdoing ourselves? On the one hand, hypocrisy seems to render blame morally wrong, and unjustified; but on the other, even hypocritical blaming seems better than silence. I develop an account of the wrongness of hypocritical blaming which resolves this apparent dilemma. When holding others accountable for their moral failings, we ought to be willing to reason, together with them, about our own, similar failings. (...) Hypocrisy undermines this process of mutual deliberation. Thus, even if better than silence, hypocritical blaming is second-best, and that is why it is wrong. (shrink)

Die Wissenschaften entstehen und entfalten sich innerhalb von historischen Kontexten. Dabei vollzieht sich die Kontextualisierung einzelner Wissenschaftsdisziplinen durch die historisch-kontextuale Ausweitung und Abgrenzung gegenuber anderen Wissenschaftsdisziplinen. Die vorliegende Abhandlung ist ein Versuch, in der Entwicklungsgeschichte einiger fruhneuzeitlicher Wissenschaftsdisziplinen eine zweifache Wurzel der Kontextualitat festzustellen: Einen internen bzw. einen der Wissenschaftsdisziplin innewohnenden Prozess der Kontextualisierung kann man aus ihrer Entwicklungsgeschichte herleiten. Diesen gilt es von einem externen, durch aussere Faktoren und neue Erkenntnisse auf anderen Feldern bedingten Prozess der Kontextualisierung abzugrenzen. Aus (...) diesem kontextualen Wechselspiel heraus lassen sich etliche Paradigmenwechsel in der fruhen Neuzeit besser verstehen. Die Untersuchung geht von Fallstudien aus, wie sie in mechanischen und naturwissenschaftlichen Schriften von Descartes, Kepler, Galilei, Newton, Hooke und Boyle zu finden sind. (shrink)

Humanism in Indian context; collection of lectures.

Hypocrisy seems to be a distinctive moral wrong. This thesis offers an account of that wrong. The distinctive wrong of hypocrisy is not a rational failing, or a deception of others. It is a problem in how we critique, and blame, others, when we ourselves are guilty of similar faults. Not only does it seem wrong to blame others hypocritically; it is also widely remarked that hypocrites ‘lack standing’ to blame. I defend both judgments. When we engage others in response (...) to wrongdoing, there is both instrumental and non-instrumental value in ensuring that those who face similar moral predicaments reason about these predicaments, and the appropriate responses to them, together. Hypocrisy is wrong because it hampers our ability to realise that value. And hypocrites lose standing to blame for a similar reason. Standing depends on the value of particular people engaging in an accountability procedure together, a value which the hypocrite forestalls, by failing to acknowledge wrongdoing in the course of blaming. This account of a duty to blame non-hypocritically helps unpack the relationship between hypocrisy and a range of other defects in a person’s standing. It also responds to a central sceptical challenge to the wrongness of hypocritical blaming. The challenge is that accurate hypocritical blaming can’t be wrong because it is morally good, and indeed is morally better than not blaming others at all. My response: hypocritical blaming is wrong, not because it is morally worse than not blaming at all, but because it is second-best, i.e. worse than non-hypocritical blaming, which enables mutual deliberation about wrongdoing. (shrink)

In medical research involving human participants, investigators follow procedures specified in the study protocol. This differs from the patient-provider relationship where individualized decisions...

This essay will discuss the hegemonic role that texts have come to play in the historiography of subcontinental mathematical traditions. It will argue that texts need to be studied as records of practices of people's working lives, grounded in social hierarchies. We will take particular mathematical texts to show how different occupational registers have come to shape practices that defy the binaries of concrete and abstract, high and low mathematics or the pure and applied conundrum. Measuring, counting and accounting practices (...) as part of the routine work of practitioners performing their caste occupations then provide us with a spectrum of the computational activities that controlled and regulated the lives of people in the past. In the process the act of computing itself gained certain political values such as cunning and manipulation, identified with professions of village accountant and merchant, for example. Drawn from my earlier work on these records, I discuss the occupational role of the accountant as a political functionary who assessed and authenticated the measurements of land and produce in the village, making values of the labor performed by others, and creating avenues for his own proficiency as a mathematical practitioner. (shrink)

An in-depth analysis of earlier work for sustainable development has revealed that well-intentioned and rigorous efforts globally towards achieving sustainability have at best achieved marginal results. The problem appears to be certain inherent contradictions within the contemporary paradigm of development. The article explores these unaddressed contradictions and argues that the present model of development is fundamentally incapable of resolving the prevalent problems of contemporary times. Hence, a strong need is felt to relook at sustainability more fundamentally and work towards a (...) paradigm shift. Such a shift in the paradigm of development would put emphasis on sustainable consumption—a shift from sense gratification to actual human happiness and from treating nature as a resource for consumption to appreciating the inherent balance based on interconnectedness in nature. (shrink)

This study provides evidence on the governance of CSR policies and activities by Indian central government-owned companies [i.e. Central Public Sector Enterprises ] within a unique mandatory regulatory setting. We utilise the multi-level ‘Logic of governance’ conceptual framework and draw upon interview data collected from 25 senior managers in 21 CPSEs to assess the dynamics of CSR implementation within CPSEs. Our findings indicate most managers believe that a mandatory policy has enhanced the accountability and commitment of governing boards and senior (...) management to CSR. However, CSR policy implementation within Indian CPSEs is still nascent, fraught with bureaucratic hurdles, insufficient human and knowledge resources, limited stakeholder analysis and over-emphasis on CSR budget utilisation as an outcome. Several key areas for improvements include the need for better translation of national CSR policy goals to firm-level strategies, more formal assessment of stakeholder needs, clearer communication lines with external service providers, such as NGOs and local government agencies, and the better evaluation of CSR outcomes. The findings of this study have implications for both theory and policy development. (shrink)