Most businesses in India undergo disproportionate development as their focus is on making more and more profit. They seem to have no concern for the environment, the welfare of their employees or the unethical practices they follow. This has resulted in problems such as an increase in business rivalry, a widening employer–employee gap, a disconnect with environmental concerns as well as a general disinterest in the well-being of the world. The need of the hour therefore is to weave value-based business (...) models for India based on its rich philosophical thought, deep culture and evolved knowledge systems. This paper proposes to meet this need by initiating value-based consultancy based on ancient Indian philosophical thought. It proposes that it should be done with a focus on the human values approach as reflected in the theory of Purusarthas, different dimensions of Yoga and Vedanta philosophy to improve businesses and business practices from a holistic perspective. This philosophical intervention will certainly help businesses to develop more clarity about unethical practices and the ways to control them. (shrink)

The need to nurture dynamic leadership in all possible ways is felt all the more today in the world. Leadership must be aligned with the world where it can be stated that the world is too complex and is rapidly changing and hence, one person alone cannot provide all the answers. Dynamism in thought, word and action can certainly benefit the leader, the organization as well as the country in diverse ways. Leader can no longer be a person - a (...) person who is in charge of a group and instead, the thought is that leadership can come from anyone. This means we need many leaders who are able to offer dynamic leadership that is needed in the modern age. Fallacious thinking most often leads to rigidity, self-centeredness, vindictiveness, biases, indifference in context to leadership are explicit today. For example, corruption, lack of commitment, opportunistic leadership etc. The possibility of nurturing dynamic leadership thought is an important proposition that this paper raises. This implies orienting leaders to eliminate fallacies and sharpen logical thinking in a gradual way. A good leader should exude integrity, self-awareness, courage, respect, empathy, and gratitude besides being an agile, effective delegator, and show the direction of growth. It is a belief that these key leadership qualities can be learned and improved through professional coaching, mentoring and counselling. Research indicates that value-based leadership generally leads to better decision-making, increased support for decisions and leader transparency, better follower morale, and opportunities to build trustworthy relationships. There is also a discussion that the leaders who appreciate the influence of servant leadership and emotional intelligence in their relationships have the potential to develop high-quality interpersonal relationships with all stakeholders. Hence, in view of leadership styles this paper is also an exploration of leadership styles that can be mentored through philosophical counselling. (shrink)

There are three theories in the epistemology of modality that have received sustained attention over the past 20 years: conceivability-theory, counterfactual-theory, and deduction-theory. In this paper we argue that all three face what we call the problem of modal epistemic friction. One consequence of the problem is that for any of the three accounts to yield modal knowledge, the account must provide an epistemology of essence. We discuss an attempt to fend off the problem within the context of the internalism (...) versus externalism debate about epistemic justification. We then investigate the effects that the PMEF has on reductive and non-reductive theories of the relation between essence and modality. (shrink)

Misperception is part of the human condition. Consider a classic case of coming to confirm that one has had a misperception. On a stroll through the woods you see, in the distance, what seems to be a person. As you draw near, what looked like a person now appears to be a wooden post with a hat on it. On arrival you touch the post to confirm that it is not a person. From a pre-theoretical perspective, what has happened? On (...) your approach you judged that there was a person, based on what you saw. When near, you judged that it was a post and not a person, and then by touch you confirmed that what you initially saw was a misperception.In examining cases of misperception it is important to ask: what role does concept .. (shrink)

Modal epistemology has been dominated by a focus on establishing an account either of how we have modal knowledge or how we have justified beliefs about modality. One component of this focus has been that necessity and possibility are basic access points for modal reasoning. For example, knowing that P is necessary plays a role in deducing that P is essential, and knowing that both P and ¬P are possible plays a role in knowing that P is accidental. Chalmers (2002) (...) and Williamson (2007) provide two good examples of contrasting views in modal epistemology that focus on providing an account of modal knowledge where necessity and possibility are basic access points for modal knowledge, and Yablo (1993) provides a good account of how we have justified beliefs about modality. In contrast to this tradition I argue for and outline a modal epistemology based on objectual understanding and essence, rather than knowledge or justification and necessity and possibility. The account employs a non-modal conception of essence and takes objectual understanding of essence, rather than knowledge of essence to be basic in modal reasoning. I begin by articulating Kvanvig’s (2003) account of objectual understanding, on which objectual understanding of Φ is not equivalent to propositional knowledge of Φ. I then argue that an epistemology of essence that uses property variation-in-imagination is better construed as a model that delivers objectual understanding of essence rather than knowledge of essence. I argue that this is so, since the latter and not the former runs into a version of the Meno paradox. I show how this account can be applied to two issues in modal epistemology: the Benacerraf problem for modality, and the architecture of modal knowledge. (shrink)

Background Structured training in research integrity, research ethics and responsible conduct of research is one strategy to reduce research misconduct and strengthen reliability of and trust in scientific evidence. However, how researchers develop their sense of integrity is not fully understood. We examined the factors and circumstances that shape researchers’ understanding of research integrity. Methods This study draws insights from in-depth, semi-structured interviews with 33 researchers in the life sciences and medicine, representing three seniority levels across five research universities in (...) Switzerland. Results The results of this study indicate that early education, moral values inculcated by the family and participation in team sports were the earliest influences on notions of honesty, integrity and fairness among researchers. Researchers’ personality traits, including degree of ambition and internal moral compass, were perceived as critical in determining the importance they attributed to conducting research with high ethical standards. Positive and negative experiences in early research life also had a significant impact on their views regarding research integrity. Two thirds of the study participants had not received any formal training in research integrity. Their awareness of training opportunities at their institutions was also limited. Conclusion Age-appropriate development of honesty and integrity starts as early as primary education. Research integrity training should be offered from the bachelors level and continue throughout the entire professional life of researchers. Although these courses may not imbue researchers with integrity itself, they are essential to improving the research culture, reinforcing integrity norms, and discouraging researchers who lack personal integrity from engaging in research misconduct. (shrink)

Modal rationalism includes the thesis that ideal primary positive conceivability entails primary possibility. Modal monism is the thesis that the space of logically possible worlds is coextensive with the space of metaphysically possible worlds. In this paper I explore the relation between the two theses. My aim is to show that the former thesis implies the latter thesis, and that problems with the latter make the former implausible as a complete picture of the epistemology of modality. My argument explores the (...) relation between logical modality and metaphysical modality. (shrink)

In this article we survey Ásta’s (2008, 2013) conferralist account of essence, which provides a broadly anti-realist picture of essence. We first offer some thoughts on the difference between realist and anti-realist accounts of essence in general. Then we present Ásta’s notion of a conferred property and sketch her conferralist account of essence. Finally, we examine some critical questions conferralism faces.

The subject of this essay is NBIC convergence (nanotechnology, biotechnology, information technology and cognitive science convergence). NBIC convergence is a recurring trope that is dominated by the paradigm of integration of the sciences. It is largely influenced by the considerations of social and economic impact, and it assumes positivism in the name of technological progress. The culture of NBIC convergence, including NBIC discourses, is ensconced on the borders between modernity/ postmodernity, ambition/restraint, unity/fragmentation, and rational intellect/creativity. Both the rhetoric of ambition (...) and visionary development, and its responding calls for some level of restraint and caution, make contrasting assumptions that, however unintentionally, further polarize the debate concerning NBIC technologies. Those engaged in producing the culture, including scientists, engineers, and ethicists of convergence, consider the ramifications of these technologies for subjectivity and identity in ways that do not fully account for the diversity of human experience, or the ambiguity of human nature. NBIC convergence, such as artificial intelligence, is a “projection of the normative self, unaware of its own specificity;” in other words, that converging technologies offer negligible insight into human corporeality or experience and, in their theoretical frameworks, are hardly conscious of the necessity of effectively mobilizing the diversity within society and of social existence in bringing about nanotechnology’s “maximum benefit to humanity,” and are part and parcel of creating a “nanoself,” bereft of uniqueness. (shrink)

Nanotechnology, which involves manipulation of matter on a ‘nano’ scale, is considered to be a key enabling technology. Medical applications of nanotechnology are expected to significantly improve disease diagnostic and therapeutic modalities and subsequently reduce health care costs. However, there is no consensus on the definition of nanotechnology or nanomedicine, and this stems from the underlying debate on defining ‘nano’. This paper aims to present the diversity in the definition of nanomedicine and its impact on the translation of basic science (...) research in nanotechnology into clinical applications. We present the insights obtained from exploratory qualitative interviews with 46 stakeholders involved in translational nanomedicine from Europe and North America. The definition of nanomedicine has implications for many aspects of translational research including: fund allocation, patents, drug regulatory review processes and approvals, ethical review processes, clinical trials and public acceptance. Given the interdisciplinary nature of the field and common interest in developing effective clinical applications, it is important to have honest and transparent communication about nanomedicine, its benefits and potential harm. A clear and consistent definition of nanomedicine would significantly facilitate trust among various stakeholders including the general public while minimizing the risk of miscommunication and undue fear of nanotechnology and nanomedicine. (shrink)

Traditional, positivist assessment approaches generally fail to capture the nuances of learners’ clinical competence in medical programmes. This has led to the implementation of an alternate assessment approach known as ‘programmatic assessment’, which embraces subjectivity of human judgement in holistic decision making in clinical settings. Faculty and staff have found the introduction of programmatic assessment to be challenging because it is a major, complex change to the traditional way of carrying out assessment. Extending our previous work, where we used critical (...) realism to explore students’ experiences of programmatic assessment, we here unpack the underlying conditions and mechanisms triggered by programmatic assessment’s implementation. We applied Bhaskar’s concept of ontological stratification, retroduction and Archer’s theoretical accounts of morphogenesis/stasis to theorize the interplay between the socio-cultural entities that constrain and enable desired changes in assessment practices, and those that condition students and staff to accept or reject the new ‘non-traditional’ assessment processes. (shrink)

A thought-provoking meditation on food, family, identity, immigration, and, most of all, hospitality--at the table and beyond--that's part food memoir, part appeal for more authentic decency in our daily worlds, and in the world at large.

A thought-provoking meditation on food, family, identity, immigration, and, most of all, hospitality--at the table and beyond--that's part food memoir, part appeal for more authentic decency in our daily worlds, and in the world at large.

In 2006, the Indian Council of Medical Research (ICMR) published its ‘Ethical guidelines for Biomedical Research on human participants’. The intention was to translate international ethical standards into locally and culturally appropriate norms and values to help biomedical researchers in India to conduct ethical research and thereby safeguard the interest of human subjects. Unfortunately, it is apparent that the guideline is not fit for purpose. In addition to problems with the structure and clarity of the guidelines, there are several serious (...) omissions and contradictions in the recommendations. In this paper, we take a close look at the two key chapters and highlight some of the striking flaws in this important document. We conclude that ethics committees and national authorities should not lose sight of international ethical standards while incorporating local reality and cultural and social values, as focusing too much on the local context could compromise the safety of human subjects in biomedical research, particularly in India. (shrink)

Transcription is a fundamental cellular process and the first step in gene regulation. Although RNA polymerase (RNAP) is highly processive, in growing cells the progression of transcription can be hindered by obstacles on the DNA template, such as damaged DNA. The authors recent findings highlight a trade‐off between transcription fidelity and DNA break repair. While a lot of work has focused on the interaction between transcription and nucleotide excision repair, less is known about how transcription influences the repair of DNA (...) breaks. The authors suggest that when the cell experiences stress from DNA breaks, the control of RNAP processivity affects the balance between preserving transcription integrity and DNA repair. Here, how the conflict between transcription and DNA double‐strand break (DSB) repair threatens the integrity of both RNA and DNA are discussed. In reviewing this field, the authors speculate on cellular paradigms where this equilibrium is well sustained, and instances where the maintenance of transcription fidelity is favored over genome stability. (shrink)

Recent work in philosophical methodology by experimental philosophers has brought to light a certain kind of skepticism about the role of intuitions in a priori philosophical inquiry. In this paper I turn attention away from a priori philosophical inquiry and on to the role of intuition in experimental design. I argue that even if we have reason to be skeptical about the role of intuition in a priori philosophical inquiry, we cannot remove intuition from inquiry altogether, because appeals to intuition (...) are essential for experimental design. (shrink)

The Ebola epidemic in Western Africa has highlighted issues related to weak health systems, the politics of drug and vaccine development and the need for transparent and ethical criteria for use of scarce local and global resources during public health emergency. In this paper we explore two key themes. First, we argue that independent of any use of experimental drugs or vaccine interventions, simultaneous implementation of proven public health principles, community engagement and culturally sensitive communication are critical as these measures (...) represent the most cost-effective and fair utilization of available resources. Second, we attempt to clarify the ethical issues related to use of scarce experimental drugs or vaccines and explore in detail the most critical ethical question related to Ebola drug or vaccine distribution in the current outbreak: who among those infected or at risk should be prioritized to receive any new experimental drugs or vaccines? We conclude that healthcare workers should be prioritised for these experimental interventions, for a variety of reasons. (shrink)

At least one of the central aims of philosophy is to answer certain questions that define the human condition. For example, throughout history, and across many cultures, philosophers have tried to...

Two of the most important contributions that Bimal Krishna Matilal made to comparative philosophy are his doctoral dissertation The Navya-Nyāya Doctrine of Negation: The Semantics and Ontology of Negative Statements in Navya-Nyāya Philosophy and his classic: Perception: An Essay on Classical Indian Theories of Knowing. In this essay, we aim to carry forward the work of Bimal K. Matilal by showing how ideas in classical Indian philosophy concerning absence and perception are relevant to recent debates in Anglo-analytic philosophy. In particular, (...) we focus on the recent debate in the philosophy of perception centering on the perception of absence. In her Seeing Absence, Anya Farennikova argues for the thesis that we literally see absences. Her thesis is quite novel within the contexts of the traditions that she engages: analytical philosophy of perception, phenomenology, and cognitive neuroscience. In those traditions there is hardly any exploration of the epistemology of absence. By contrast, this is not the case in classical Indian philosophy where the debate over the ontological and epistemological status of absence is longstanding and quite engaging. In what follows, we engage Farennikova’s arguments, and those of John-Rémy Martin and Jérome Dokic in their response to her work. Using the work of Matilal, Bilimoria and Shaw we show that there are several engaging ideas that can be taken from Indian philosophy into the terrain explored by Farennikova, and Martin & Dokic. Our aim is to provide an updated comparative engagement on absence and its perception for the purposes of enhancing future discussions within global philosophy. However, we do not aim to do this merely by focusing on the history of primary texts or on twentieth century commentary on primary texts. Instead, we hope to show that the living tradition of Indian philosophy that Matilal embodied carries forward in his students and colleagues as they revive, revise, and extend Indian philosophy. (shrink)

Should we always engage in critical thinking about issues of public policy, such as health care, gun control, and LGBT rights? Michael Huemer (2005) has argued for the claim that in some cases it is not epistemically responsible to engage in critical thinking on these issues. His argument is based on a reliabilist conception of the value of critical thinking. This article analyzes Huemer's argument against the epistemic responsibility of critical thinking by engaging it critically. It presents an alternative account (...) of the value of critical thinking that is tied to the notion of forming and deploying a critical identity. And it develops an account of our epistemic responsibility to engage in critical thinking that is not dependent on reliability considerations alone. The primary purpose of the article is to provide critical thinking students, or those that wish to reflect on the value of critical thinking, with an opportunity to think metacritically about critical thinking by examining an argument that engages the question of whether it is epistemically responsible for one to engage in critical thinking. (shrink)

The aim of this paper is to analyze the attitudes and reactions of researchers towards an authorship claim made by a researcher in a position of authority who has not made any scientific contribution to a manuscript or helped to write it. This paper draws on semi-structured interviews conducted with 33 researchers at three seniority levels working in biomedicine and the life sciences in Switzerland. This manuscript focuses on the analysis of participants’ responses when presented with a vignette describing an (...) authorship assignment dilemma within a research group. The analysis indicates that researchers use a variety of explanations and arguments to justify inclusion of what guidelines would describe as honorary or guest authorship. Fuzzy parameters such as “substantial contribution” lead to varied interpretation and consequently convenient application of authorship guidelines in practice. Factors such as the culture of the research group, the values and practice shaped by the research leaders, the hierarchy and relative positions of power within research institutions, and the importance given to publications as the currency for academic success and growth tend to have a strong influence on authorship practice. Unjustified authorship assignment practices can be reduced to some extent by creating empowering research cultures where each researcher irrespective of his/her career stage feels empowered to confidently raise concerns without fearing adverse impact on their professional lives. However, individual researchers and research institutions currently have limited influence on established methods for evaluating academic success, which is primarily based on the number of high impact publications. (shrink)

In this paper I propose a future direction for comparative philosophy on which it enters the space of public philosophy by capitalizing on the fact that it is already cross-cultural, and adding multi-disciplinary research to its proper foundation. This is not a new thesis. Rather, it is an ideological articulation of thought that is already underway in what is sometimes called fusion philosophy, as found in the work of Evan Thompson, Jay Garfield, or Christian Coseru. My articulation begins with a (...) non-exhaustive delineation of distinct types of public-philosophy that are already well known in the public space. One core distinction I draw concerns how the very notion of ‘public philosophy’ can be understood. I distinguish between the philosophy-to-public direction of fit, on which philosophers enter the public space for some public benefit, and the public-to-philosophy direction of fit, on which the public plays a constructive role in guiding philosophers in some important epistemic manner. Because my position engages the issue of whether “philosophy” can truly be found outside of the west, I offer an account of the relation between science, religion, and philosophy with respect to inquiry into the human condition. In doing so I offer an argument against the view that philosophy can only be found in the west based on the difference between a term in a language and what the term picks out. I close with a discussion of how analytic philosophy, comparative philosophy, and experimental philosophy can come together to form one kind of bidirectional public philosophy. (shrink)

Karsten Struhl has offered an intriguing account of what kind of illusion the self is. His account is based on Buddhist philosophy, neuropsychology, and neuroscience. This critical notice examines his arguments, and aims to question whether or not the self is the kind of illusion Struhl argues it to be.

In this paper I develop a cross-cultural critique of contemporary critical thinking education in the United States, the United Kingdom, and those educational systems that adopt critical thinking education from the standard model used in the US and UK. The cross-cultural critique rests on the idea that contemporary critical thinking textbooks completely ignore contributions from non-western sources, such as those found in the African, Arabic, Buddhist, Jain, Mohist and Nyāya philosophical traditions. The exclusion of these traditions leads to the conclusion (...) that critical thinking educators, by using standard textbooks are implicitly sending the message to their students that there are no important contributions to the study of logic and argumentation that derive from non-western sources. As a case study I offer a sustained analysis of the so-called Hindu Syllogism that derives from the Nyāya School of classical Indian philosophy. I close with a discussion of why contributions from non-western sources, such as the Hindu Syllogism, belong in a Critical Thinking course as opposed to an area studies course, such as Asian Philosophy. (shrink)

Fair trade is a new form of commercial partnership whereby actors in the North engage with actors in the South on a number of conditions, including setting a minimum price, a development bonus, and so on. But above all, fair trade organizations in the South are implementing mechanisms that more or less facilitate the empowerment of their members. This article analyzes the empowerment effects of two fair trade organizations in South India. It shows that while positive effects can be seen, (...) the prevailing social norms in India are extremely influential for women at the moment, so that women are putting all their hopes on their daughters through their education. (shrink)

This book collects original essays on the epistemology of modality and related issues in modal metaphysics and philosophical methodology. The contributors utilize both the newer metaphysics-first and the more traditional epistemology-first approaches to these issues. The chapters on modal epistemology mostly focus on the problem of how we can gain knowledge of possibilities, which have never been actualized, or necessities which are not provable either by logico-mathematical reasoning or by linguistic competence alone. These issues are closely related to some of (...) the central issues in philosophical methodology, notably: to what extent is the armchair methodology of philosophy a reliable guide for the formation of beliefs about what is possible and necessary. This question also relates to the nature of thought experiments that are extensively used in science and philosophy. Epistemology of Modality and Philosophical Methodology will be of interest to researchers and advanced students working on the epistemology and metaphysics of modality, as well as those whose work is concerned with philosophical methodology more generally. (shrink)

Comparative Philosophy without Borders, edited by Arindam Chakrabarti and Ralph Weber is an outstanding and groundbreaking anthology that is also a prolegomena to all future philosophy, not just comparative philosophy. The anthology sets forward an agenda that is arguably the next step for philosophy. Chakrabarti and Weber have a dream : Our dream is that future fusion philosophy will shed its local epithets, even the epithet “comparative.” All good philosophy should be unapologetically, and, eventually, unself-consciously, comparative and culturally hybrid....