The book evaluates on-going ethical conversations to learn how emotional communication is received, teachings internalized, and a religious world-view brought to life. Exploring how religious values saturate people's consciousness to induce subtle shifts in moral and ethical sensibilities, this book is about people's practices that illuminate how Islam is lived. Based on fieldwork conducted in Ankara between 2010-2016, the study enquires into people's ethical, religious, and moral motivations, through the use of the ethnographic method and "thick description". Conversations and interviews (...) with officials, community leaders, students, entrepreneurs, professionals, and blue-collar workers, were subjected to close scrutiny to foreground societal change and churning. To capture perspectives absent or deliberately overlooked in mainstream public discourse and scholarship, fieldwork was conducted in locations ranging from homes, offices, university dorms, and the shrines of saints. In listening closely to how people talk about their religious practices, the book addresses the question of how Islamic subjectivities are being forged in Turkey. The study unveils how people are pushed to re-think old practices and attitudes in the process of reinterpreting Islam in the light of contemporary concerns. Filling a gap in the literature where micro-level, grounded analyses of culture and society are relatively rare, the book is a key resource for readers interested in anthropology of religion and gender, ethnography, Turkey and the Middle East. (shrink)

In recent years, there has been an increased attention to temporality in political theory, and such attention is sorely needed. For too long political theory, with the exception of occasional phenomenological forays, has remained grounded in a particular experience of time as linear and sequential. This book aims to unsettle the dominant framework by putting time itself, and the experience of time in everyday life, at the center of its critical analysis. Smita Rahman focuses on the experience of time (...) as one where past, present, and future intermingle with each other and refuse to adhere to a sequential structure. Rather than trying to tame the flux of time, this book places this "out of joint" experience of time at the center of its analysis of global politics. Rahman takes the highly abstract concept of time and decenters it to speak to a wide range of political issues across disciplines by exposing the cultural construction of the foundational concept of time in political theory and attending closely to the challenges of cultural incommensurability that it encounters in a globalized world of difference. Specifically, the book looks at interrogation practices in Afghanistan, the challenges of coping with the burdens of collective memory in Algeria, South Africa, and Rwanda, the difficulty of uncritically applying such a framework to the Muslim world through the language of secularism, and finally at the beginnings of democratic emergence in Bangladesh to explore a politics of contingency. (shrink)

Considerations of justice and concern for well-being support conducting mental health research and addressing ethical concerns specific to mental health research are critical. We discuss these concerns, provide recommendations to enable the ethical conduct of mental health research, and argue that participants’ interests should be given primary weight in resolving apparent dilemmas. We also comment on provisions of two legislative actions in India relevant to mental health research: Rights of Persons with Disability Act 2016 and the Mental Health Care Act (...) 2017. Both conform to the 2006 United Nations Convention on Rights of Persons with Disabilities of which India is a signatory. Both provide protections and enumerate rights relevant to people with mental health conditions but with differing focus. The commonalities and differences between the three are discussed in the background of international literature on research in mental health conditions. Studies involving deception and future directions for ethical requirements regarding genetic research are discussed. (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)

In an unusual appearance in the press room in Fall 2017 then White House Chief of Staff general John Kelly made an interesting set of observations that compared our political present to a more traditional and seemingly upright past. "You know when I was a kid growing up, a lot of things were sacred in our country. Women were sacred, looked upon with great honor. That's obviously not the case anymore, as we've seen from recent cases. Life - the dignity (...) of life - is sacred. That's gone. Religion, that seems to be gone as well", he said. In his comments Kelly seemed to be lamenting the loss of a chivalric past (which, to be clear, lounged grandly on a system of violent exclusion and deep prejudice) that is no longer available to us. In particular, he linked the idea of the sacred with the concept of honor, which in turn was linked to its close cousin, dignity. In Kelly's language, our present political moment was cast as profane and corrupt, unmoored from religion and tradition and cloaked in the shadows of moral bankruptcy. It was characterized as an age without honor and therefore without the guardrails of decency to govern behavior. It is not surprising to see the concept of honor invoked in this context in our contemporary political discourse, doused heavily in the language of remembrance of things past and often with a hyper masculine tint (look no further than Jordan Peterson and his acolytes for the most reductive examples of such thinking, or much more profoundly, to Harvey Mansfield's work on masculinity). Invoking honor in this manner seeks to restore balance and constancy to a chaotic present that in these renderings has been unmoored by radical feminists, populist movements for racial equality, and advocates of gay and trans rights. (shrink)

Materialism is the oldest known philosophy. Philosophy was born as materialism and man had been essentially materialistic in character. In general, all our earliest experiences are of the material world. Philosophy means love for knowledge which is the unique characteristic of man. Man is never satisfied with mere food and shelter. Reason impels him towards a quest for knowledge. Philosophy is born at a man's attempt to have rational explanation of the universe around him and of himself as a part (...) of the universe out of which he had originated and where he has to live, act and think. There is strong and widely prevalent notion that we Indians are basically spiritualistic in outlook and materialism belongs to western thought. This popular view Indian Philosophy perhaps originated from the false notion that "East is East and West is West"- a notion which according to Radhakrishnan, is sign of "abysonal ignorance". Man is either naturally materialists or naturally idealist the study of the history of philosophy, on the contrary, shows that materialism is the earliest philosophy. Prof. Stace rightly points out: "Materialism is ingrained in all men. We easterns and westerns, are born materialists. (shrink)

What are the political implications of a complex image of time, where time does not unfold progressively in a neat linear structure, but where the past is always present and the future impinges on the now? If the past is inescapably present, how do societies that live with grievously injured pasts come to terms with them in the present for the sake of the future? How do they try to address the collective memories of their people, when such memories are (...) marked by violence and conflict, without resorting to vengeance? Drawing from the philosophical writings of Friedrich Nietzsche, this article examines the way in which two countries have recently attempted to negotiate the politics of memory – Algeria and Rwanda. It poses such questions as how much should be forgotten and how much should be remembered? It also asks the difficult question of how such pasts can be overcome and transfigured in the present for the sake of the politics of an affirmative politics of the future. (shrink)

Filial piety is a Confucian concept derived from Chinese culture, which advocates a set of moral norms, values, and practices of respect and caring for one’s parents. According to the dual-factor model of filial piety, reciprocal and authoritarian filial piety are two dimensions of filial piety. Reciprocal filial piety is concerned with sincere affection toward one’s parent and a longstanding positive parent-child relationship, while authoritarian filial piety is about obedience to social obligations to one’s parent, often by suppressing one’s own (...) wishes to conform the demands of the parent. The primary aim of this study is to investigate the moderating effect of culture on the relationships between filial piety and palliative care knowledge. The secondary aim is to investigate whether filial piety is a universal construct across Singaporean and Australian cultures. A total of 508 participants living in Singapore and Australia were surveyed between May and October 2020. The final sample comprised of 406 participants, with 224 Singaporeans and 182 Australians. There were 289 females, 115 males, and two unspecified gender in the sample, with an average age of 27.27 years. Results indicated a significant effect of culture on authoritarian filial piety and palliative care knowledge. Singaporeans showed higher authoritarian filial piety and higher palliative care knowledge than Australians. However, no effect of culture was found on reciprocal filial piety. Overall, no significant correlation existed between palliative care knowledge and reciprocal filial piety and authoritarian filial piety. For Singaporeans, a weak negative correlation was found between palliative care knowledge and authoritarian filial piety. In contrast, Australians and Singaporeans indicated a positive, moderate correlation between reciprocal and authoritarian filial piety. Further, culture moderated the relationship between authoritarian filial piety and palliative care knowledge. High authoritarian filial piety was associated with increased palliative care knowledge among Australians, while high authoritarian filial piety was associated with decreased palliative care knowledge among Singaporeans. The results support the conceptualization of filial piety as a possible psychological universal construct. In addition, the results point out an important implication that public health programs should target the appropriate filial piety types to enhance palliative care knowledge among Singaporeans and Australians. (shrink)

We use an event study to capture the investor reaction to the first Newsweek Green Rankings in September 2009, a notable, multi-dimensional recent development in the rating of corporate environmental CSR performance. Drawing on stakeholder theory, we develop hypotheses about market investor reaction to the disclosure of new, relevant corporate environmental performance in both the short and longer term, whether market investors’ reaction reflects industry context, and whether firm-level contextual variables representing firm size, and market legitimacy significantly impacts the investor (...) reaction. We find that, for the sample of the largest 500 US firms ranked by Newsweek, investors react positively both to the raw and within-industry rankings of green performance in terms of both short-term and longer-term returns. Moreover, the investor reaction is significantly influenced by contextual variables such as firm size and firm market legitimacy. Our results are compatible with the inference that rating agencies like Newsweek serve a valuable information dissemination function such that investors in better ranked firms anticipate larger future cash flows due to more positive reactions from key stakeholders such as environmentally-conscious customers, employees, NGOs, regulators, and thus reward these firms with stock price increases. Finally, larger, more visible firms benefit more, while firms which have more market legitimacy benefit less. We believe these findings will be of considerable interest to scholars of environmental corporate social responsibility. (shrink)

Jake H. Davis, A Mirror Is for Reflection: Understanding Buddhist Ethics, New York, NY: Oxford University Press, 2017. 358 pages. ₹1,395, US$69.95. ISBN 978-0-19-049977-8, ISBN 978-0-19-049976-1.

It is platitudinous to say that whenever we try to read some ancient text or interpret some theory distant in space and/or time, we employ contemporary tools of analysis, contemporary techniques of modeling. Even while building theories, theoreticians (philosophers and scientists alike) are found to take help from the technology of the time. Aristotle, for example, had a wax-tablet view of memory. Leibniz used the model of a clock to explain the harmonious universe. Freud used a hydraulic model of the (...) flow of libido, and the telephone switchboard model guided psychologists while they were theorizing on intelligence. Nearer to our time, we have seen physicists explaining the structure of an atom by the model of the .. (shrink)

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)

Thriving is a psychological state in which individuals experience a sense of vitality and a sense of learning. Thriving come from relational connections with others, and is deeply rooted in social systems. Theoretical literature suggests that thriving occurs in the presence of decision-making discretion, broad information sharing, and a climate of trust. However, no study has investigated these environmental factors empirically. Using a multiple-studies approach, we established valid and reliable scale for each of these environmental factors using experimental vignettes, confirmed (...) the association of decision-making discretion, broad information sharing and climate of trust with thriving, and identified the role of self-determination theory in determining these relationships. Our analysis was based on data collected from 512 Indian management students across five studies. The results indicate significant difference in thriving for high vs. low level for decision-making discretion, broad information sharing and climate of trust. The relationship of these environmental factors with thriving is mainly due to the fulfillment of the need for competence. Competence partially mediates the relationship of decision-making discretion with thriving, and fully mediates the relationship of broad information sharing and climate of trust with thriving. Autonomy, although positively related with the environmental factors, does not lead to thriving. Practical implications, limitations and research avenues are discussed. (shrink)

The connection between cultural heritage site visits and expenditures usually shows that improved visits to cultural sites lead to higher tourist spending, as these sites regularly appeal to extra prosperous or culturally engaged traffic. Additionally, properly preserved and promoted cultural history sites can enhance local economies by way of illustrating more travelers who spend on diverse services like accommodation, food, and entry fees. Therefore, investment in cultural heritage maintenance and merchandising can drastically enhance tourism revenues.In this paper, it used data (...) from 138 visitors to analyze the connection between their tourist expenditures and visits to cultural heritage sites. 40 questions were distributed to the visitors to collect their experience and data, including age, gender, and income level. Then evaluate the factors and their willingness to visit using the Pearson correlation, descriptive analysis, and ANOVA test. Additionally, we assessed the main reasons for unwillingness and detailed total expenditures. As a result, we found that visitors had a high willingness to spend more on expenditures. (shrink)

Recent experimental research has revealed surprising patterns in people's intuitions about free will and moral responsibility. One limitation of this research, however, is that it has been conducted exclusively on people from Western cultures. The present paper extends previous research by presenting a cross-cultural study examining intuitions about free will and moral responsibility in subjects from the United States, Hong Kong, India and Colombia. The results revealed a striking degree of cross-cultural convergence. In all four cultural groups, the majority of (...) participants said that (a) our universe is indeterministic and (b) moral responsibility is not compatible with determinism. (shrink)

In this article, we present evidence that in four different cultural groups that speak quite different languages there are cases of justified true beliefs that are not judged to be cases of knowledge. We hypothesize that this intuitive judgment, which we call “the Gettier intuition,” may be a reflection of an underlying innate and universal core folk epistemology, and we highlight the philosophical significance of its universality.

The term sustainability has become one of the most significant in the current era. It seems to be ubiquitous amongst academics, politicians, business leaders, media personnel and even the general public. It is no exaggeration to state that it is considered all over the world to be the most pressing issue to be addressed for the long-term future of the planet and its inhabitants. The topic is of course complex, and the issue of sustainability is under much debate as to (...) what it actually is and how it can be achieved, but it is completely certain that the resources of the planet are fixed in quantity and, once used, cannot be reused except through being reused in one form or another. At present, much of the discourse of sustainability has focused upon the environment and in particular upon climate change and the effects that this is having. Thus, the discourse has tended to be about mitigation. Sustainability of course requires all three pillars of the triple bottom line—economic, environmental and social—to be addressed. Indeed, it might be considered that the effects upon the social, and how we choose to live our lives, might well be the most profound effect of achieving sustainability. This book therefore focuses upon some of the many aspects of the social and how we can adapt our lives to accommodate the requirements of sustainability. it therefore takes a very different approach to addressing the issues of sustainability, while of course not ignoring the other pillars. This book therefore sets out to examine various aspects of the changes to personal, corporate and institutional behaviour which may have to come about in our search for sustainability. It is tended to address some of the issues and how they are being dealt with in various parts of the world. As always, our concept is to share best practice and thereby enrich both the discourse and our progress towards sustainability. Thus, we focus upon the current situation while also considering the extent to which the focus is changing so much that we need to think about new approaches to our understanding of behaviour and differing effects in practice. The international origins of the contributors to this book make this an original contribution taking some of the best ideas from around the world. This book therefore addresses these issues from a perspective not generally addressed by researchers, or even by politicians and the press. It therefore provides fresh perspectives upon the important issue of our common future. As always, this approach is based on the tradition of the Social Responsibility Research Network srrnet.org (a worldwide body of scholars with membership of several thousand), which in its 20-year history has sought to broaden the discourse and to treat all research as inter-related and relevant to business. This tradition has always been to explore the subject widely and to seek relevant solutions, while also sharing best practice. This book is based primarily upon some of the contributions from the network at our recent conference and shows both commonality and diversity in approaches and effects. (shrink)

The historical product aspects affect consumer happiness and choice, it is important to consider they affect tourists' impressionslike their market worth, genuineness, and remembrance value which affect travelers' opinions and purchase choices. The essential elements that influence travelers' choices and draw attention to disparities differently men and women value these attributes. The results imply that cultural products might be made more appealing by adjusting them to suit the tastes of tourists. This offers insightful information that can be used to enhance (...) the creation and promotion of products and plansfor the cultural tourism industry. To analyze the data, use the SPSS software. Due to any possible prejudices in expressed data and the personal nature of visitor views, the assessment has limitations. Furthermore, the range of elements affecting tourist choices is not fully captured by focusing on certain cultural characteristics of products. To surmount challenges in evaluating the correlation between indigenous products attributes and visitor opinions, guarantee a varied sample to apprehend differing inclinations and incorporate sophisticated analytics to more effectively comprehend and cater to particular customer requirements. Furthermore, collaborating with cultural specialists can improve product solutions' validity and credibility. By aware of these variables, marketing campaigns can be more focused and successful in raising visitor happiness and involvement. (shrink)

U ovom tekstu pokusacu da protumacim promene kod Nea, glavnog lika trilogije Matriks, na zaledju Platonovih i Dekartovih ideja, kao i Hegelovih iz Filozofije istorije i Fenomenologije duha. Iako?filozofski?, Matriks nije razvucen niti dosadan film: umesto da beskrajno pricaju, likovi neprestano rade i taj ih rad menja. Suprotno rasirenom misljenju, ova interpretacija ne nalazi Dekartovu radikalnu sumnju u prvom delu trilogije, vec ga vidi kao dosledni platonizam. No, u njemu ima kartezijanskih motiva. Rezultat prvog dela jeste hegelovska nesretna svest. Sve (...) je to tek priprema za kljucni momenat cele trilogije, tj. dijalog Nea i Arhitekte. Neova odluka da odabere spas Triniti protumacena je u Hegelovim kategorijama beskonacnog prava subjekta da zadovolji sebe u onom sto radi; zbog toga je sesti Neo nov. Nakon pokazivanja razlika u ciljevima Nea i Agenta Smita, kao i preobrazaja ciljeva ljudi, treci deo teksta bavi se samim krajem Matriks revolucija i analizira ga koristeci Marksove ideje, s referencama na Platona i Nicea. (shrink)