To shape India's inclusive and sustainable development, the government has made social infrastructure such as education, health and social security a top precedence. The government take steps to recover the efficiency of expenditure through the combination of projects and improves expenditure on human capital. Various labor reform method are being implemented, including the legislature, to create jobs and give sustainable livelihoods to people heavily involved in the casual economy. Closing gender gaps in education, skills development, employment and income and sinking (...) social inequalities in society are fundamental objectives of the development policy to improve human skills. (shrink)

The great history of India conceived by K. M. Munshi, the first undertaking of this magnitude to be carried out entirely by Indian scholars, is continued with Vol. Ill, which covers roughly the period from 320 to 750. After an interval of about ten months, it follows Vol. II, The Age of Imperial Unity, which embraced the period between 600 before our era and 320 after; the first volume, which appeared in 1952, had, naturally, dealt with the sources (‘up to (...) 600 b.c.’), or what is conventionally known as ‘the Vedic period’. As is well known, the scientific editor is the esteemed historian R. C. Majumdar. To him, in this volume, has fallen the all important task of compiling the chapters on dynastic history which occupy the first three hundred pages, with the exception of the history of the Deccan monarchies, which was entrusted to the epigraphist D. C. Sircar (who has undertaken also Ceylon and the Châlukyas), another exception being the period of the Pallavas and other kingdoms of the South, treated by R. Sathianathaier.An original characteristic of the work is the important part—in this volume actually preponderant—occupied by the elements constituting Indian culture at the epoch under consideration: literature (G. V. Devasthali, H. D. Velankar, Srinivas Iyengar), political and juridical theory (U. N. Ghoshal), religion (Nalinaksha Dutt, A. D. Pusalker, A. M. Ghatage, D. C. Sircar and others), art (S. K. Saraswati, N. R. Ray), general social questions (U. N. Ghoshal). Finally R. C. Majumdar returns to describe India's exchanges with the outside world and adds a summary of the expansion of Indian culture in Asia. (shrink)

We define proof nets for cyclic multiplicative linear logic as edge bi-coloured graphs. Our characterization is purely graph theoretical and works without further complication for proof nets with cuts, which are usually harder to handle in the non-commutative case. This also provides a new characterization of the proof nets for the Lambek calculus (with the empty sequence) which simply are a restriction on the formulas to be considered (which are asked to be intuitionistic).

This work is devoted to the relations between Lambek’s Syntactic Calculus and noncommutative variants of Girard’s Linear Logic; in particular the paper will consider: the geometrical representation of the laws of LC by means of proof-nets; the discovery - due to such a geometrical representation - of some laws of LC not yet considered; the discussion of possible linguistic uses of these new laws.

To talk about ethics and the moral life in India, and whether and when Indians misunderstood each other’s views, we must know something about what Indians thought about ethical and moral issues. However, there is a commonly held view among scholars of Indian thought that Indians, and especially their intellectuals, were not really interested in ethical matters (Matilal 1989, 5; Raju 1967, 27; Devaraja 1962, v-vi; Deutsch 1969, 99). This view is false and strange. Understanding how it is that (...) posterity has managed to misunderstand ethics and the moral life in India so profoundly is not something that we can address without thinking about issues pertaining to scholarship, interpretation and translation. Most importantly, studying a culture demands a philosophical engagement with the categories against which one attempts to understand it. If one believes, as many scholars do, that it is a rigorous study of Sanskrit and other classical Indian languages alone that holds the key to understanding classical India, then there is apparently neither need nor room for such reflection. It is this very same failure to engage philosophically with the category of the ethical and its place in translation that has allowed many modern Indians to misunderstand Indians of yore. (This is a paper I wrote in 2008 for an edited volume by Jyotirmaya Sharma for Penguin India, which unfortunately did not come to fruition. Since then, a lot has changed with respect to Sharma’s relationship to Penguin India, so perhaps this was all just prescient karma. I have circulated it with friends, who want to refer to it, so I thought I would upload it. Please refer to it as an online source: PhilPapers being the placed published. SR). (shrink)

Издание представляет результаты исследования малоизученной темы социально-экономических доктрин консерватизма. Оно отражает их развитие от времени выражения их в виде утопий, погруженных в более общие социально-философские и политические учения.

1. The characterization of Hegel's teaching as dialectical is usually associated with a critique of the logic that preceded his and that was dominant in his time: that of the Wolffians and, in particular, of Kant and the Kantians. All in all, to characterize Hegel's teaching in this way is entirely in accord with the facts. However, when stated in so general a form, it leaves much unclarified and undoubtedly demands further concreteness. The article we offer here for the reader's (...) consideration is an attempt at a concretization of this order. Central to this matter is the question of formal thinking: did Hegel accept the rights of formal thinking, and, if so, to what degree? (shrink)

Russkai︠a︡ t︠erkovʹ i drugie statʹi -- V temnykh religioznykh luchakh.

Монография предназначена для специалистов в области социальной философии, социологии и истории, а также для широкого круга читателей.

Chastʹ I. Ėsteticheskie uchenii︠a︡ filosofov antichnogo mira -- Chastʹ II. Iskusstvo v suzhdenni︠a︡kh pisateleĭ antichnogo mira.

Монография посвящена правовым воззрениям русского философа и юриста, деятеля высшего образования Матвея Николаевича Ершова.

My time will soon be over. I shall have to say good-bye and leave. I came to the Earth when the world was still peaceful. It was the time when people believed in the infinite future, when the Russian Empire was still flourishing. I had an active life: I worked a lot, I stood up against many things, I had friends and teachers, I passed through the circle of suffering beyond Dante's imagination, I wrote many books that were edited either (...) in our country or at least in the West. Now I feel like looking around and trying to comprehend what has happened, what I participated in, what was it that people who were my kin perished for? What are we leaving to the future inhabitants of the Earth? I am well aware of living at the turning point of culture. But what can be said about that? And who will hear what we say? (shrink)

"No other work treating Indian philosophy on a comparable scale contains the illuminating comparisons between doctrines of Indian schools and the thought of Western philosophy ranging from Plato to Sartre and Wittgenstein...It will, moreover, contribute to the understanding of Western philosophy by Indian thinkers and vice versa...Raju has an intimate acquaintance with a remarkable range of Western thinkers and this distinguishes his work from most of what has gone before...Raju, moreover, is himself a critical thinker and consequently, although (...) he has written a history, he treats the ideas and doctrines in a philosophical mode and his assessments of positions are often original and illuminating." -- John E. Smith, Clark Professor of Philosophy, Yale University "Purpose: To deal with Indian philosophy in a fashion reflecting the way the best German historians of philosophy deal with Western philosophy...The book is remarkable for its comprehensiveness in combination with extensive critical discussions...Raju's book...is more critical than Radhakrishnan's and more philosophical than Dasgupta's. Radhakrishnan's comments are far less philosophically sophisticated and interesting than Raju's....a monument to a senior Indian philosopher's lifelong study and thoughtful critical consideration of the great classical systems of his tradition." -- Karl H. Potter, Professor of Philosophy, University of Washington "Raju's credentials are impeccable. He is one of the few scholars in the world who could presume to write a major work on Indian thought. Accordingly, his knowledge of the Indian schools is accurate and impressive. To the extent that one of his intentions is to cast those schools in terms which make them more intelligible to western readers, his work measures up very well." -- Harold H. Oliver, Professor of Philosophy, Boston University. (shrink)