Meta-moral cognitive skills consist of identifying reasons behind ethical decisions, potential criticisms for such reasons, and constructing counterarguments for these criticisms. We assessed the relationship among these three elements of ethical judgment justification using ethical dilemmas. A mixed-methods research design was used to investigate university students from India and Japan. Critical thinking skills, knowledge of professional ethics, discipline, perspective-taking, common sense, and culture influenced the respondents’ meta-moral cognitive skills. There was a correlation between the number/strength of reasons and criticisms and (...) between criticisms and counterarguments. The respondents had difficulty connecting the reasons for their decisions and their counterarguments. The results imply that incorporating personal and professional cases as part of the ethics curriculum can improve meta-moral cognitive skills. (shrink)

The work is divided into two parts arranged into 26 chapters.

These are the Mahavira Extension Lectures 12 (2nd Series), delivered by Dr. Mookerjee, under the patronage of Sri Santi Prasad Jain, Jainism reveals an ideology entirely different from the Vedic. The study of Jainism in its earlier aspects suggests some kind of animistic philosophy of the people,and especially its literature, having been written in Prakrit, shows a definitive trend towards a sort of folk-philosophy interested in overstraining the moral aspects without any theistic bias. This folk-philosophy reveals elements developed into (...) logical doctrines remarkable for their originality, acuteness and subtlety. Dr. Mookerjee lays bare the fundamentals of the Jaina doctrine, Syadvada of Anekantavada, with all the relevant problems to the benefit of the reader. With a rich background in other darsanas both East and West the author has endeavoured to give a thorough and powerful exposition of Jaina Thought, which could be done only by an adherent of Jaina faith. (shrink)

Ajit Mookerjee is an expert in the traditional arts and crafts of his native country. After completing a post graduate course in Ancient Indian History and Culture at Culcutta University, he wrote his first book, Folk Art of Bengal. He then went to England for further studies at the University of London, where he received his M.A in History of Art. Since 1945 he has travelled widely both in India, Europe and the United States of America, carrying out research (...) for his many publications and lecturing on the various aspects of the Indian arts. (shrink)

A course of twelve lectures under the auspices of the Bhāratī Jania Pariṣad.

The article examines the challenges involved in the process of developing artificial ethical agents. The process involves the creators or designing professionals, the procedures to develop an ethical agent and the artificial systems. There are two possibilities available to create artificial ethical agents: (a) programming ethical guidance in the artificial Intelligence (AI)-equipped machines and/or (b) allowing AI-equipped machines to learn ethical decision-making by observing humans. However, it is difficult to fulfil these possibilities due to the subjective nature of ethical decision-making. (...) The challenge related to the developers is that they themselves lack training in ethical skills. The creators who develop an artificial ethical agent should be able to foresee the ethical issues and have knowledge about ethical decision-making to improve the ethical use of AI-equipped machines. The suggestion is that the focus should be on training professionals involved in the process of developing these artificial systems in ethics rather than developing artificial ethical agents and thereby attributing ethical agency to it. (shrink)

Practical reason is the use of reason to decide how to act and perform in a social reality. When someone deliberates about what to do, one puts all the reasons for the action, and then all the reasons against the action will determine the outcome of the action. In that situation, we can describe that practical action with reason because we will determine reason with the weight of different reasons not on the weighing reasons. In this paper, we analyze that (...) reasons have weight against the theory that weights of reasons have no role in a theory of reasoning, and defend that reasons have weight with the evidence of practical reasons. The aim of this paper is to argue that weight of reasons has a role in the process of reasoning. In every situation of life, we can use have reason and weight of reason according to the practical situation of life. (shrink)

It is proposed to examine the need for redefining self deception in an Indian socio-cultural context and also on the basis of different social roles that one plays in his/her life time. Self-deception can be defined as the process of acting or behaving against one’s true inner feelings to maintain one’s social status. The conceptconsists of two aspects: maintaining a belief and the behavioral expression of it. Most of the time, deception occurs in the latter part, because it helps the (...) deceiver to achieve a moral protection from the society and thereby, to get a mental pacification. In fact, in some situations, self deception helps to raise our self importance in the society. That is to say, if we express our inner truth, that which is unpleasant for the society, then it can lead to humiliation from the society. An individual adopts self deception as a method to evade dejection from the external world. Whenever I act against my inner feelings, it happens consciously or intentionally so I cannot feel both aspects, as a deceiver and the deceived, at the same time. Besides, I do respect the feelings of myself and in this sense one’s own self can never be deceived! Thus, self deception can be explained with relation to the expression of true beliefs in yourself. (shrink)

This article aims to correlate Vaastu Shastra, an ancient Indian theory of architecture, with Heidegger's 'Building, Dwelling and Thinking' as they explain architecture in relation to the world where we live and build. Design as an evolutionary learning process is fundamentally a hermeneutic. Interestingly, some of the basic principles of Vaastu Shastra are coincidently similar to the points made by later Heidegger. As such, the main concern is to explain how man is related to the building and the universe, i.e. (...) it establishes a relationship between man and nature. In this context, a dwelling place should be a place where environment is always suitable for human beings to live comfortably. In this article, first Vaastu Shastra is discussed, and then attention is drawn to the prominent parallels between Vaastu and Heidegger. (shrink)

This study examines the assumption that training in professional ethics is a predictor of the meta-moral cognitive ability of engineering students. The main purpose of the study was to check the difference in the meta-moral cognitive abilities between those students who studied a course on professional ethics, as part of the engineering curriculum, and those who did not undertake such a course. Using the survey method, the author conducted a pilot study amongst 243 engineering undergraduates. The meta-moral cognitive awareness inventory (...) developed on the basis of the meta-cognitive awareness inventory prepared by Schraw Gregory and Dennison Rayne Sperling was used to measure the meta-moral cognitive level of the respondents. The results show that there was a substantial difference in the meta-moral cognitive abilities between those students who studied professional ethics, and those who did not. The univariate analysis of variance of the collected data reveals a significant variance. (shrink)

This paper examines the concept of "paradox" in the Liar paradox. The paradox in the "Liar Paradox" arguments is created with the support of law of contradiction. Four arguments consist of different versions of the Liar paradox are analysed. The author explains the issues related to communication, beliefs and the principle of identity in the various arguments of the Liar paradox leading to inconsistencies. There are ambiguities in these arguments and if the ambiguities are removed, then there is no contradiction (...) which constitutes the paradox. Thus, the "paradox" in the "Liar Paradox" arguments is questionable. (shrink)

This article, based on original research from 57 villages in four provinces from North and East India, sheds light on a hitherto unexplored gendered impact of colorism in facilitating noncustomary cross-region marriage migrations in India. Within socioeconomically marginalized groups from India’s development peripheries, the hegemonic construct of fairness as “capital” conjoins with both regressive patriarchal gender norms governing marriage and female sexuality and the monetization of social relations, through dowry, to foreclose local marriage options for darker-hued women. This dispossession of (...) matrimonial choice forces women to “voluntarily” accept marriage proposals from North Indian bachelors, who are themselves faced with a bride shortage in their own regions due to skewed sex ratios. These marriages condemn cross-region brides to new forms of gender subordination and skin-tone discrimination within the intimacy of their marriages, and in everyday relations with conjugal families, kin, and rural communities. Because of colorism, cross-region brides are exposed to caste-discriminatory exclusions and ethnocentric prejudice. Dark-skin shaming is a strategic ideological weapon employed to extract more labor from them. The article extends global scholarly discussion on the role of colorism in articulating new forms of gendered violence in dark-complexioned, poor rural women’s lives. (shrink)

This paper examines the literature on meta-moral cognition and juxtaposes that with meta-cognition. At a basic level, the moral agent coordinates and assigns meaning to the various micro-concepts and moral concepts involved in a moral judgment. These concepts are combined to make moral assumptions. Meta-moral cognition is a higher level cognitive skill. The skill helps the moral agent to understand the cognitive process, control it, regulate the concepts and strategies used, and helps to reflect on the right and wrong of (...) the formulated moral judgment. To develop such moral taxonomy, the moral agent needs to understand the process of reasoning. (shrink)

The present article consists of four parts, and the first part examines the concept of life-world from the phenomenological perspective and argues that the characteristic features of the life-world would be through inspection, analysis and description of the life as we encounter it devoid of scientific explanations. The second part of the paper develops the idea that religion finds its meaning and significance only in the domain of life-world because the phenomena that one experiences in the religious acts take place (...) primarily in a pre-theoretical way. Thus, it is argued that the operative dimension of phenomenology of religious consciousness involves a new understanding of subjectivity—a passive plane of subjectivity—whose locus is differently conceived by Husserl, Scheler and Heidegger. The third part of the paper draws attention to the religious phenomena whose intended structures and meanings go beyond mediation and suggests that symbols form a realm between objectively given things and subjectively intended meanings. In other words, religious symbols serve as indispensable mediating bridges. The final part of the paper proposes that religious experiences like all other experiences, though are rooted in life-world, yet it transcends its worldly contents. (shrink)

Recent advances in a variety of scientific disciplines have revealed the limitations of the Newtonian-Cartesian model of the universe. One of the interesting aspects of this development is the increasing convergence of science and the "perennial philosophy." The new research has led to a critical revaluation of ancient spiritual systems long ignored or rejected because of their assumed incompatibility with science. Here are Swami Muktananda on the mind. Swami Prajnananda on Karma. Swami Kripananda on the Kundalini. Ajit Mookerjee on (...) the Kundalini. Joseph Chilton Pearce on spiritual development. Mother Teresa on love and service. Jack Kornfield on Buddhism for Americans. Fritjof Capra on the new paradigms. Rupert Sheldrake on morphic resonance. Karl Pribram on the holographic model. Claudio Naranjo on meditation, and more. The papers in this book were presented at the seventh Conference of the International Transpersonal Association held in Bombay. The ITA is a non-profit organization that brings together individuals of different nationalities, professions, and philosophical or spiritual preferences who share in the view that there is a fundamental unity underlying all of humanity and the material world. The cover photo is from the William Rockhill Nelson Gallery of Art in the Atkins Museum of Fine Arts, Kansas City, Missouri. (shrink)