Ensuring that countries have adequate research capacities is essential for an effective and efficient response to infectious disease outbreaks. The need for ethical principles and values embodied in international research ethics guidelines to be upheld during public health emergencies is widely recognized. Public health officials, researchers and other concerned stakeholders also have to carefully balance time and resources allocated to immediate treatment and control activities, with an approach that integrates research as part of the outbreak response. Under such circumstances, research (...) “ethics preparedness” constitutes an important foundation for an effective response to infectious disease outbreaks and other health emergencies. A two-day workshop was convened in March 2018 by the World Health Organisation Global Health Ethics Team and the African coaLition for Epidemic Research, Response and Training, with representatives of National Ethics Committees, to identify practical processes and procedures related to ethics review preparedness. The workshop considered five areas where work might be undertaken to facilitate rapid and sound ethics review: preparing national ethics committees for outbreak response; pre-review of protocols; multi-country review; coordination between national ethics committees and other key stakeholders; data and benefit sharing; and export of samples to third countries. In this paper, we present the recommendations that resulted from the workshop. In particular, the participants recommended that Ethics Committees would develop a formal national standard operating procedure for emergency response ethical review; that there is a need to clarify the terminology and expectations of pre-review of generic protocols and agree upon specific terminology; that there is a need to explore mechanisms for multi-country emergency ethical consultation, and to establish procedures for communication between national ethics committees and other oversight bodies and public health authorities. In addition, it was suggested that ethics committees should request from researchers, at a minimum, a preliminary data sharing and sample sharing plan that outlines the benefit to the population from which data and samples are to be drawn. This should be followed in due time by a full plan. It is hoped that the national ethics committees, supported by the WHO, relevant collaborative research consortia and external funding agencies, will work towards bringing these recommendations into practice, for supporting the conduct of effective research during outbreaks. (shrink)

Workplace incivility has been touted as a form of modern discrimination with serious negative consequences for the target. The increasingly unequal gender distribution in STEM workforce has also been attributed to workplace incivility. This study examines the _lived experience_ of this covert mistreatment for women employees in STEM workplaces. Data from STEM women employees revealed a typology of STEM incivility, mapping onto ostracism, hostility, undermining, and sexual incivility. Further, the gendered nature and STEM-specific phenomenology of incivility against women employees, based (...) on instigator characteristics, incivility frequency, and the general climate of STEM which aided or fostered interpersonal mistreatment was found. Drawing on affective events theory from organizational sciences and grounded in the STEM industry, this research examined the person-centric, emotional consequences of being a target of STEM incivility. Three broad themes that describe the first-person, felt-experience impact of mistreatment were as follows: discrete emotions, emotion regulation, duration of emotion experience. Upon encountering uncivil interpersonal experiences, participant reactions fell among one of four discrete emotional states: anger, fear, sadness, and surprise. Emotion regulation emerged as a key feature of the affective response. Specifically, STEM demands were tied to participant utilization of the regulation strategy of _suppression_ to hide the felt emotion initially and reappraisal and response modulation over time. Importantly, although understood as a mild event, the emotional consequences of incivility were long-lasting such that they continued beyond the episode, lasting anywhere from two hours to a week. The STEM context was central to the emotion trajectories. Results are discussed with respect to work performance, attitudinal, and health-related consequences for women employees in STEM jobs. Practical implications are discussed with a special grounding in STEM context with an eye toward best practices for managing incivility for women in STEM. (shrink)

In 2016, following pandemic influenza threats and the 2014–2016 Ebola virus disease outbreaks, the WHO developed a guidance document for managing ethical issues in infectious disease outbreaks. In this article, we analyse some ethical issues that have had a predominant role in decision making in response to the current COVID-19 pandemic but were absent or not addressed in the same ways in the 2016 guidance document. A pandemic results in a health crisis and social and political crises both nationally and (...) globally. The ethical implications of these global effects should be properly identified so that appropriate actions can be taken globally and not just in national isolation. Our analysis, which is a starting point to test the broader relevance of the 2016 WHO document that remains the only available guidance document applicable globally, concludes that the WHO guidance should be updated to provide reasoned and thoughtful comprehensive ethics advice for the sound management of the current and future pandemics. (shrink)

The Book Seeks To Weigh Some Basic Facts And Concepts Of Hindustani Sangeet (Music, Rhythm And Kathak Dance) Against The Art Theories Of Susanne K. Langer, An Eminent Aesthetician Of The Recent Past, Incorporating Numerous Illustrative References To Hindustani Sangeet.

Purpose Whereas integration of big data in “e-Oman” – the e-government face of Oman – is a significant prospect, this paper aims to underscore the challenges of privacy concerns in effecting such integration. Design/methodology/approach Providing a brief description about the concepts of e-government and big data, the paper follows a discussion on “e-Oman”. While drawing a framework for integration of big data in “e-Oman”, the paper throws light on the privacy concerns in effecting such an integration following a qualitative approach. (...) Findings Integration of big data in “e-Oman” is fraught with ethical challenges in terms of privacy issues which have social implications. Practical implications While the pros of integration of big data in “e-Oman” are noteworthy, technical and administrative constraints vis-à-vis the cons of such integration need to be taken care of. It may be underlined that there is a trade-off between the norms of transparency and privacy of individuals versus the deployment of big data in “e-Oman” for effective real-time problem-solving. Social implications Technical and administrative infrastructure needs to be robust for countering challenges of cybercrimes. Furthermore, confidentiality and privacy of individuals may be at stake; the government needs to tackle these issues. Originality/value Integration of big data in “e-Oman” needs to be probed, and this paper seeks to fill this gap. Second, the paper underscores that it is important that ethical norms are being accounted for while effecting this integration. (shrink)

The role of memory in one’s cognition of sentential meaning is a pivotal topic in Indian philosophical debates on the nature of language. The Bhāṭṭa Mīmāṃsakas claim in their doctrine of abhihitānvaya that words denote word-meanings which in turn lead one to sentential meaning, with memory playing only a limited role in this process. The Prābhākara Mīmāṃsakas however assign memory a central role and assert that each word in a sentence denotes the connected sentential meaning. This paper is a philosophical (...) and philological study of the arguments presented by the influential Prābhākara thinker Śālikanātha in his Vākyārthamātṛkā-I in order to substantiate the role of memory as part of the doctrine of anvitābhidhāna. The VM-I commences these discussions with an objection of the Bhāṭṭa pūrvapakṣin against this Prābhākara doctrine, and thereafter proceeds to refute this objection by demonstrating the role of memory, specifically in regard to word-meaning. Śālikanātha lays out his refutation by means of several layers of intricate argumentation, and this paper attempts to follow the text closely and present cogently his philosophical reasoning. The aim of this paper is thus to not only demonstrate the early pre-empting of this Bhāṭṭa objection by Śālikanātha himself but also his own responses to this, thereby enabling one to understand with greater clarity a cornerstone of the elaborate doctrine of anvitābhidhāna. (shrink)

Dilemma in Politics underlines the major faults and fissures in the academic discourses around the themes emphasising upon the prevalence of 'dichotomy' between 'what ought to be' and 'what is' in the political sphere. How do the political values get marginalized, if not compromised, in the name of ideological conflicts and alliances? This book highlights this 'dilemma' across a range of themes which explore the gaps in the practice and the praxis of politics. The essays in this volume present detailed (...) analytical perspective on issues concerning environment, women empowerment and feminist discourses, identity-based politics, and its limitations, among various other key themes. Further it analyses the concept of rights in the neoliberal democratic context, caste and class politics and its inherent dilemmas and also illustrates the gaps in the political discourses to discusses possible alternatives or solutions. With contributions by eminent political scientists working on Indian politics, this book would be an invaluable resource for scholars and researchers of political science, political philosophy, public administration, governance, public policy, political participation, democracy, and South Asia studies, as well as be of interest to bureaucrats, policymakers, and the general readers. (shrink)

Most of us know of God only as "Our Father in Heaven". However, there is the other view, which declares that "I and my Father are one." That is a very bold view, which only the daring dare to embrace. Proclaimed by fearless thinkers in all ages, this professed Godhood is no one person's exclusive domain, as some would have you believe, but the common property of one and all. Whatever be your station in life, truth remains that you are (...) God. Everything else that you hold yourself to be is pure ignorance. This book is the bold wake-up call to make you realize who you are. Like a distant thunder, we hear a voice rolling down from the past "Never forget the glory of human nature. We are the Greatest God, that ever was, or ever will be. Christs and Buddhas are but waves, on the boundless ocean which I am"; but its sound is getting dimmer; its echoes lost in the din and clutter of fanaticism and materialism. This book is the clarion call that resounds the bugle of that age-old theme once again and with a vengeance. A vengeance that stems from rationality, reasons, and the added weight of discoveries in modern sciences; discoveries, which are all found to resonate with that grand ancient truth. Unlike anything that you may have read, this book questions your most fundamental concepts. Be prepared to abandon all preconceived notions that you may hold about the Self and the Universe. This iconoclastic book shatters all delusions, and will truly revolutionize the way your perceive yourself and the world. (shrink)

The two theories of verbal cognition, namely abhihitānvaya and anvitābhidhāna, first put forth by the Bhāṭṭa and Prābhākara Mīmāṃsakas respectively in the second half of the first millennium C.E., can be considered as being foundational as all subsequent thinkers of the Sanskritic intellectual tradition engaged with and elaborated upon these while debating the nature of language and meaning. In this paper, I focus on the first chapter of Śālikanātha’s Vākyārthamātṛkā and outline the process of anvitābhidhāna described therein. Śālikanātha explains this (...) as comprising three steps, and thereafter discusses each of these three to elaborate upon and philosophically defend this conception of how one cognizes sentential meaning. The aim of this paper is to present Śālikanātha’s three-step model, and thus demonstrate especially the distinct conception of abhidhāna for the Prābhākara Mīmāṃsakas as complex and chronologically extended as contrasted with the Bhāṭṭa conception of abhidhāna as non-complex and instantaneous. Such an understanding of the disparate semantic contents with which the Bhāṭṭas and Prābhākaras use the identical term abhidhāna is crucial for any correct study of their respective doctrines. (shrink)

Objective To evaluate the questions asked during the informed consent process by adult and adolescent participants as well as their parents in five interventional regulatory studies conducted at our center from 2018 to 2019. Methods The study protocol was approved by Institutional Ethics Committee [EC/OA-116/2019]. Consent narratives in the source documents for the studies were evaluated. Questions asked were classified as per Indian Council of Medical Research’s (ICMR) guidelines (2017). We evaluated total number of questions, nature of questions and whether (...) there was an association between education, gender, phase of trials, physician taking consent and number questions being asked. Results A total of five studies that had N = 297 consent narratives were evaluated. Narratives of n = 284 adult participants/Guardians and of n = 13 children were analysed. A total of 374 questions were asked of which children asked only 10 questions. A total of 131/284 (40%) of the participants did not ask any question. Among the participants who asked questions, the majority132/171 (77%) participants asked about risks related to investigational products followed by questions related to study procedures 83/171 (49%). Participants/guardians with higher education (relative to those who were educated upto the secondary school and primary school) and those who consented for Phase III studies (relative to Phase I studies) asked significantly more questions (p < 0.0001). Conclusion A majority of the queries were related to the risks associated with the investigational products. Educational status and the Phase of the trial were found to be significantly associated with the number of questions being asked. (shrink)

The Ideal of perpetual peace can be called ‘Summum Bonum’ of Kant’s political philosophy. Kant’s essay entitled ‘perpetual peace’ was written in 1795, but its substantial values practically unimpaired. Anyone who is familiar with the mindset of Kant will definitely expect to find in him sound common sense, clear vision and a remarkable power of analytically exhibiting the conditions on which the facts necessarily depend. These characteristics are manifest in his essay on ‘Perpetual peace’. From the beginning of the history (...) of humanity, poets and prophets had cherished the sweet dream of a peaceful civilization. It is in the form of a practical project that this idea of perpetual peace is a noble one. Kant’s essay on perpetual peace has been divided into two sections. The first section contains ‘Six preliminary articles’ on perpetual peace between states, while the second section includes ‘Three definitive articles’ of a perpetual peace between states. Kant’s essay on perpetual peace at first sight seems as a pure political thought, but if we go through the content of it, we find its roots in ethics. If we say that the whole of Kant’s political thought has a sound ethical foundation, then it will not be wrong. If we make a deep analysis and a serious observation of all the preliminary and definitive articles of perpetual peace, we will find that there are fundamental ethical values and moral maxims rooted in the philosophy of perpetual peace. Ethics is the foundation of perpetual peace. Kant is not pessimist enough to believe that perpetual peace is an unrealisable dream or a consummation devoutly to be feared, nor is he optimist enough to fancy that it is an ideal which could be easily realised. For Kant, perpetual peace is an ideal not merely as a speculative Utopian idea, with which in fancy we may play, but as a moral principle, which ought to be, and therefore can be, realised. The present paper is an attempt to discover these hidden principles of morality in the description of perpetual peace. The author has tried to trace out and analyse the ethical foundation of perpetual peace with the help of preliminary and definitive articles of perpetual peace stated by Kant. (shrink)

This essay seeks to clarify Gandhi's logic of self-suffering. Its inner accents have not received the attention they deserve. So I propose to emphasize them, though the context of such suffering and its impact on men too must be given due regard.

The Mīmāṃsā mission of disambiguating Vedic texts led the thinkers of the tradition to confront several instances of apparently conflicting Vedic commands. Consider the two cases: ‘give alms daily’ vs ‘do not give alms during ritual X’, and ‘never harm another’ vs ‘sacrifice an animal during ritual Y’. Each command in these two cases is derived from the Vedas and Mīmāṃsā authors thus attempted to resolve such cases of deontic conflict by putting forth hermeneutic solutions, without taking recourse to any (...) other epistemic source. In this paper, I present several instances of conflicting Vedic commands and indicate three distinct types of deontic conflicts as well as their corresponding solutions as identified by Mīmāṃsā thinkers. This study is based on discussions put forth in four important Mīmāṃsā texts: the Pūrvamīmāṃsāsūtra, the Śābarabhāṣya, Kumārila’s Ṭupṭīkā and Āpadeva’s Mīmāṃsānyāyaprakāśa. I explain the foundational difference between prescriptions and prohibitions for Mīmāṃsā thinkers, and thereby also discuss several technical conceptions such as paryudāsa, vikalpa, prāpti and bādha among others. In doing so, I attempt to highlight certain fundamental tenets of the vast and intricate hermeneutic framework developed within the Mīmāṃsā tradition. (shrink)

First published in 2002. Routledge is an imprint of Taylor & Francis, an informa company.

Researchers advocate that workplace spirituality has the potential to increase “constructive deviant behavior” among employees across different types of organizations and professions by engaging individuals in meaningful ways. This research examines the link between workplace spirituality and constructive deviant behavior. Literature on the issue of workplace spirituality suggests that meaningful work has the potential to increase positive organizational outcomes. This study was carried out on a purposively selected sample of 152 managers from the oil and gas industry in India. The (...) paper investigates the relationship between workplace spirituality and constructive deviance with the help of a wide range of statistical tools including mean, factor analysis, correlation, and regression. Six Indian constructs of workplace spirituality were examined to assess the relationship between workplace spirituality and constructive deviance. (shrink)

This paper suggests certain differences between the interpretation of Indian classical music and the interpretation of Western classical music. In Indian music the work is constituted in the moment of a recital. The performer is the maker of the music. Accordingly, the performer simultaneously produces a work and interprets it. Further, in the Indian tradition. music is a path of “bhakti yoga,” or a path of devotion.

The present study aimed at understanding the subjective perception of happiness in a sample of Indian participants from diverse socio-economic backgrounds. Using convenience sampling, individual interviews were conducted with 60 participants aged between 19 to 73 years. This study employed reflexive thematic analysis to analyse the written transcripts. Nine themes were generated which captured the essence of happiness for Indians—Feelings and Expressions of Happiness; Human Ties and Happiness which encompassed four sub-themes—family bond, the company one keeps, the pandemic and social (...) disengagement, and the nation, society and happiness; Satisfaction with Material Needs and Resources; Lifestyle and Health; Work and Play; Accomplishment and Appreciation; Nature Connectedness; Religious and Spiritual beliefs; and Happiness as a Personal responsibility—Role of Positive Personality Traits. These findings revealed our respondent's multidimensional conceptualization of happiness, and adds to the growing body of happiness literature from the South Asian context. (shrink)

Using a theoretical framework derived from my ongoing engagement with what I have called a ‘Gynocentric matrix’ of Indic sensibility, along with James Hillman’s polytheistic psychology and Wallace Stevens’ notion of a Supreme Fiction, this paper offers a reading of Jhumpa Lahiri’s (b. 1967) short stories beyond postcolonial criticism. Stemming from a depth consciousness where life, living and death, joy, indifference and sorrow, generation, de/re-generation, and transformation are intricately intertwined, Lahiri’s fictional multiverse, opposed to universe, is peopled by a new (...) generation of characters who speak to the soul of the reader, while in the process, she sculpts a reality that does not tolerate any homogenizing impulse in the name of an abstract unity. (shrink)

In controlled human infection studies (CHIs), participants are deliberately exposed to infectious agents in order to better understand the mechanism of infection or disease and test therapies or vaccines. While most CHIs have been conducted in high‐income countries, CHIs have recently been expanding into low‐ and middle‐income countries (LMICs). One potential ethical concern about this expansion is the challenge of obtaining the voluntary informed consent of participants, especially those who may not be literate or have limited education. In some CHIs (...) in LMICs, researchers have attempted to address this potential concern by limiting access to literate or educated populations. In this paper, we argue that this practice is unjustified, as it does not increase the chances of obtaining valid informed consent and therefore unfairly excludes illiterate populations and populations with lower education. Instead, we recommend that investigators improve the informed consent process by drawing on existing data on obtaining informed consent in these populations and interventions aimed at improving their understanding. Based on a literature review, we provide concrete suggestions for how to follow this recommendation and ensure that populations with lower literacy or education are given a fair opportunity to protect their rights and interests in the informed consent process. (shrink)