In this essay, my aim is to explain Vātsyāyana’s solution to a problem that arises for his theory of liberation. For him and most Nyāya philosophers after him, liberation consists in the absolute cessation of pain. Since this requires freedom from embodied existence, it also results in the absolute cessation of pleasure. How, then, can agents like us be rationally motivated to seek liberation? Vātsyāyana’s solution depends on what I will call the Pain Principle, i.e., the principle that we should (...) treat all aspects of our embodied existence as pain. If we were to follow this advice, we would come to apply the label of pain to all aspects of our embodied existence, including pleasure. This would undermine our attachment to our own embodied existence. I show that this fits with Vātsyāyana’s general theory of motivation. According to this theory, by manipulating the labels using which we think about the world and ourselves, we can induce radical shifts in our patterns of motivation. (shrink)

BackgroundThe expectation of pandemic-induced severe resource shortages has prompted authorities to draft and update frameworks to guide clinical decision-making and patient triage. While these documents differ in scope, they share a utilitarian focus on the maximization of benefit. This utilitarian view necessarily marginalizes certain groups, in particular individuals with increased medical needs.Main bodyHere, we posit that engagement with the disability critique demands that we broaden our understandings of justice and fairness in clinical decision-making and patient triage. We propose the capabilities (...) theory, which recognizes that justice requires a range of positive capabilities/freedoms conducive to the achievement of meaningful life goals, as a means to do so. Informed by a disability rights critique of the clinical response to the pandemic, we offer direction for the construction of future clinical triage protocols which will avoid ableist biases by incorporating a broader apprehension of what it means to be human.ConclusionThe clinical pandemic response, codified across triage protocols, should embrace a form of justice which incorporates a vision of pluralistic human capabilities and a valuing of positive freedoms. (shrink)

Volume 19, Issue 6, June 2019, Page 34-36.

This first full-length study of the Arabic reception of Plato's Timaeus considers the role of Galen of Pergamum in shaping medieval perceptions of the text as transgressing disciplinary norms. It argues that Galen appealed to the entangled cosmological scheme of the dialogue, where different relations connect the body, soul, and cosmos, to expand the boundaries of medicine in his pursuit for epistemic authority – the right to define and explain natural reality. Aileen Das situates Galen's work on disciplinary boundaries in (...) the context of medicine's ancient rivalry with philosophy, whose professionals were long seen as superior knowers of the cosmos vis-à-vis doctors. Her case studies show how Galen and four of the most important Christian, Muslim, and Jewish thinkers in the Arabic Middle Ages creatively interpreted key doctrines from the Timaeus to reimagine medicine and philosophy as well as their own intellectual identities. (shrink)

Aren Z. Aizura's Mobile Subjects: Transnational Imaginaries of Gender Reassignment is one of the best nonfiction books I have read recently. I was interested in Aizura's work because of the several ways in which this book's subjects resonated with my reflections on gender nonconforming subjects, gender reassignment, and the medical-industrial complex with a focus on interrogating the West/non-West binary. It focuses on trans and gender nonconforming people, issues of mobility, and access to various technologies for bodily modification. This book, divided (...) in two parts, will be of interest to a variety of readers, especially scholars doing feminist studies, queer theory, feminist science and technology... (shrink)

Saitya Brata Das argues that in Kierkegaard's work we find a radical eschatological critique, not only of the liberal-humanist pathos of modernity but also the political theology of Carl Schmitt, that seeks to legitimise the sovereign power of the state by an appeal to a divine or theological foundation. Relating Kierkegaard's notion of 'Christianity without Christendom' to the Schellingian eschatological critique of sovereignty, he shows how Schelling's insistence on the eschatological difference between religion and politics is transformed and further intensified (...) in Kierkegaard's critique of historical reason. Such an exception without sovereignty, Das argues, is the very task of our contemporary time. (shrink)

Extant scholarship on Hindu war ethics uses the term dharma yuddha as a synonym of the term, just war, as conceptualized within Christian theo-ethical frameworks developed primarily in the Western academy. Dharma in the term dharma yuddha is presented as equivalent to the term just in just war, and an antonym of adharma or kuta, i.e., unjust. I track the documentary origins of the term dharma yuddha by surveying the usage of this and similar terms in ancient Hindu sources, including (...) the Mahabharata, the Arthashastra, and selected Dharmasastras. I find that the usage of the term dharma yuddha in primary Hindu sources is markedly different from how it is used in contemporary scholarship: the texts mention a range of types of war that are closely related to, but not the same as, the concept of dharma yuddha; this taxonomical richness and complexity is not captured by a binary analytical framework of just versus unjust. In addition, the relationship between dharma and war remains under-explored and merits a more nuanced study than a one-to-one comparison with Christian just war ethics. I, hence, offer a taxonomical model for dharma yuddha, which places it as part of the yuddha family; the model presents attributes of dharma yuddha that are necessary and/or sufficient and which bear conceptual similarities with attributes of other members in the yuddha family. The model presents these attributes in a hierarchical fashion as is reflected in the texts surveyed. The paper makes two types of contributions: firstly, theoretically, it fills a lacuna in the scholarship on Hindu war ethics by presenting a taxonomical and constructive framework to study war that draws from a systematic survey of wars as presented in the Hindu canon; secondly, methodologically, it seeks to decolonize studies on Hindu ethics by studying the texts on their own terms, as opposed to seeing them through the eyes of Christian and, primarily, Western, analytical categories of war. (shrink)

This article tries to understand the role of marriage in the religious lives of women during early Buddhism through the narrative of a relatively understudied text, Pāli Vimānavatthu. Marriage played a significant role in the lives of Buddhist laywomen as opposed to laymen since greater emphasis was placed on the third lay precept—prohibiting sexual misconduct—and the Buddhist ideology of patibbatā. However, complications arose when the ideal wives—in whose lives domesticity and family issues played an important role—were placed in problematic marital (...) situations. This article explores three such situations: the difficulties of marrying into a non-Buddhist family; the difficulties of being falsely accused of adultery; and the difficulties posed to merit-making by the state of pregnancy. In addition to all of the ordinary virtues that allowed a layperson to acquire merit, being an ideal wife and successfully resolving marital problems constituted a special category of merit-making virtue for Buddhist women. At the same time, whilst merit could be helpful to a woman in resolving marital difficulties, her commitment to Buddhism was finally meant to take precedence over any marital difficulties she might have. (shrink)

Literary renditions of cities have always gravitated towards the spatial imagination and its ethical counterpart outside the textual space. This paper explores the multicultural geography of the North Indian city Allahabad observed through Neelum Saran Gour’s postcolonial narratives Allahabad Aria and Invisible Ink, projecting the narrative alignment of spatial aesthetics and cultural ethics. Interrogating the spatial dimensions of a “narrative world” within narrative theory and its interdisciplinary crossover with cultural geography, the article seeks to examine Gour’s literary city not simply (...) as an objective homogeneous representation, but as a “kshetra” of spatio-cultural cosmos of lived traditions, memories, experiences and collective attitudes of its people, in the context of E. V. Ramakrishnan’s theoretical reflections. The article proposes new possibilities of adapting the Indian concept “kshetra” to spatial literary studies; its aim is also to suggest a new source of knowledge about the city of Allahabad through a community introspection of “doing culture” in the texts, bringing into view people’s shared experiences, beliefs, religious practices and traditions as offshoots of the postcolonial ethos. The article aims to re-contextualize the city’s longstanding multicultural ethics in the contemporary times of crisis, which may affect a shift in the city’s relevance: from regional concern to large-scale significance within ethnically diverse South Asian countries and beyond. (shrink)

Proteoglycan 4 (PRG4), first identified in synovial fluid, is an extracellular matrix structural protein in the joint implicated in reducing shear at the cartilage surface as well as controlling adhesion‐dependent synovial growth and regulating bulk protein deposition onto the cartilage. However, recent evidence suggests that it can bind to and effect downstream signaling of a number of cell surface receptors implicated in regulating the inflammatory response. Therefore, we pose the hypothesis: Does PRG4 regulate the inflammatory response and maintain tissue homeostasis? (...) Based on these novel findings implicating PRG4 as an inflammatory signaling molecule, we will present and discuss several hypotheses regarding potential mechanisms by which PRG4 may be able to regulate inflammation. If future studies can demonstrate that PRG4 is a potent inflammatory mediator, this will change current paradigms in the musculoskeletal and ophthalmological fields regarding the how the inflammatory microenvironment is regulated in these tissues and potentially others. (shrink)

It is widely supposed that evolutionary debunking arguments against morality constitute a type of epistemological objection to our moral beliefs. In particular, the debunking force of such arguments is not supposed to depend on the metaphysical claim that moral facts do not exist. In this paper I argue that this standard epistemological construal of EDAs is highly misleading, if not mistaken. Specifically, I argue that the most widely discussed EDAs all make key and controversial metaphysical claims about the nature of (...) morality or the possibility of moral truth that belie their apparently epistemological character. I show that the debunking force of these EDAs derives largely from metaphysical claims about morality and their implications for the possibility of moral reduction, rather than from epistemological worries associated with the existence of an causal/non-moral explanation of our moral judgments. The paper briefly concludes with a dilemma that I believe confronts all EDAs such as those discussed in this paper: either such arguments are unsound, or else they prove too much, debunking our knowledge of science and the external world, as well as morality. (shrink)

Book Information World Poverty and Human Rights. World Poverty and Human Rights Thomas Pogge Cambridge Polity Press 2002 vii + 284 Paperback US$28, £18 By Thomas Pogge. Polity Press. Cambridge. Pp. vii + 284. Paperback:US$28, £18.

The Book In Inter-Disciplinary In Character But Basically He Has Viewed The Concept Of Dharma From A Theological-Ethical Perspective. It Is An Attempt To Do Indian/Asian Theology And Ethics.

In this article, I cast doubt on an apparent truism, namely, that if evidence is available for gathering and use at a negligible cost, then it’s always instrumentally rational for us to gather that evidence and use it for making decisions. Call this ‘value of information’ (VOI). I show that VOI conflicts with two other plausible theses. The first is the view that an agent’s evidence can entail non-trivial propositions about the external world. The second is the view that epistemic (...) rationality requires us to update our credences by conditionalization. These two theses, given some plausible assumptions, make room for rationally biased inquiries where VOI fails. I go on to argue that this is bad news for defenders of VOI. (shrink)

Cultural diversity is an inescapable reality and a concern in many businesses where it can often raise ethical questions and dilemmas. This paper aims to offer suggestions to certain problems facing managers in dealing with cultural diversity through the inspiration of Thomas Aquinas. Although he may be perceived as a voice from the distant past, we can still find in his writings helpful and original ideas and criteria. He welcomes cultural differences as a part of the perfection of the universe. (...) His systemic approach leads one to place the problem in its proper context, and to reflect on it from the perspective of virtue ethics, with a central role for practical wisdom and giving primacy to neighborly love and natural moral law. Rather than a set of rigid standards with no consideration of diversity Aquinas focuses on the common human ground, which allows for the indispensable dialogue between different positions. When dealing with practical questions, the problem is one of finding the right balance between general principle and cultural specifics, tolerance, and dialogue, always guided by practical wisdom. In this way, Aquinas’ approach is neither rigid ethical universalism with no consideration for diversity nor moral relativism with no place for any transcultural and absolute morals. (shrink)

This essay explores a problem for Nyāya epistemologists. It concerns the notion of pramā. Roughly speaking, a pramā is a conscious mental event of knowledge-acquisition, i.e., a conscious experience or thought in undergoing which an agent learns or comes to know something. Call any event of this sort a knowledge-event. The problem is this. On the one hand, many Naiyāyikas accept what I will call the Nyāya Definition of Knowledge, the view that a conscious experience or thought is a knowledge-event (...) just in case it is true and non-recollective. On the other hand, they are also committed to what I shall call Nyāya Infallibilism, the thesis that every knowledge-event is produced by causes that couldn’t have given rise to an error. These two commitments seem to conflict with each other in cases of epistemic luck, i.e., cases where an agent arrives a true judgement accidentally or as a matter of luck. While the Nyāya Definition of Knowledge seems to predict that these judgements are knowledge-events, Nyāya Infallibilism seems to entail that they aren’t. In this essay, I show that Gaṅgeśa Upādhyāya, the 14th century Naiyāyika, solves this problem by adopting what I call epistemic localism, the view that upstream causal factors play no epistemically significant role in the production of knowledge. (shrink)

Textures of the Ordinary shows how anthropology finds a companionship with philosophy in the exploration of everyday life. Based on two decades of ethnographic work among low-income urban families in India, Das shows how the notion of texture aligns ethnography with the anthropological tone in Wittgenstein and Cavell, as well as in literary texts. The book shows different routes of return to the everyday as it is corroded not only by catastrophic events but also by repetitive and routine violence within (...) everyday life itself. As an alternative to normative ethics, this book develops ordinary ethics as attentiveness to the other and as the ability of small acts of care to stand up to horrific violence. Textures of the Ordinary offers a model of thinking in which concepts and experience are shown to be mutually vulnerable. The book is an intellectually intimate invitation into the ordinary, that which is most simple yet most difficult to perceive in our lives. (shrink)