This book offers reflections on a daunting and controversial ethical question: How should we treat the strangers who enter this country illegally? To understand the experience of those directly confronted by this problem, Ananda Rose traveled to the Sonoran desert at the border between the U.S. and Mexico. There she gathered opinions from Minutemen, Border Patrol agents, Catholic nuns, humanitarian air workers, left-wing protestors, ranchers, and other ordinary citizens in southern Arizona. She depicts the results of these interviews (...) as two starkly opposed ideological perspectives: that of religious activists who embrace a biblically-inspired model of hospitality that stresses love of strangers and a "borderless" compassion; and that of law enforcement, which is concerned with safety, security, and strict respect for international borders. (shrink)

Human development can be seen as the process of giving more effective expression to human values. Modern business philosophy has a certain viewpoint or perspective on human potential based on the secular humanistic values of the west and the scientific theories on the nature of man and his evolution. We are bound to welcome the New Paradigm in Business because it opens the path for a decisive step forward in evolution from an authoritarian, mechanistic, Taylorian era to a freer and (...) a more humanistic ethos in business. (shrink)

No relato de experiência será apresentada uma reflexão sobre prática pedagógica realizada em uma instituição de Educação Infantil da zona norte do município do Rio de Janeiro. A ação pedagógica se inspirou na biografia da bailarina Mercedes Baptista que dialogou de forma interdisciplinar e lúdica com a cultura e história afro-brasileira, buscando promover uma educação antirracista na primeira infância colocando em prática Lei n. 10.639/03. Palavras-chave: Educação Infantil, Lei n. 10.639/03, Mercedes Baptista.

Colors of the Robe: Religion, Identity and Difference, Ananda Abeysekara, pp. xvi+271. ISBN 1-57003-467-2.

The increasing availability and popularity of ways to capture personal memories using technologies such as digital cameras is beginning to alter the way in which personal memory images are produced, retained and circulated. Unlike the analog technologies, it is now possible to create an immediately available presence on the Internet. When examined from the perspective of voice, this phenomenon expands the potential of creating personal history narratives that could be collated together to produce a non‐institutional history of an era. This (...) paper explores the ways in which the digital technologies can facilitate the production of such histories and what the technologies could do the sense of presence of an individual in the realm of the virtual. (shrink)

Three eminent scientists analyze the scientific, social, and political roots of biological determinism.

Ananda Abeysekara contends that democracy, along with its cherished secular norms, is founded on the idea of a promise deferred to the future. Rooted in democracy's messianic promise is the belief that religious—political identity-such as Buddhist, Hindu, Sinhalese, Christian, Muslim, or Tamil—can be critiqued, neutralized, improved, and changed, even while remaining inseparable from the genocide of the past. This facile belief, he argues, is precisely what distracts us from challenging the violence inherent in postcolonial political sovereignty. At the same (...) time, we cannot simply dismiss the democratic concept, since it permeates so deeply through our modernist, capitalist, and humanist selves. In _The Politics of Postsecular Religion_, Abeysekara invites us to reconsider our ethical-political legacies, to look at them not as _problems_, but as _aporias_, in the Derridean sense-that is, as contradictions or impasses incapable of resolution. Disciplinary theorizing in religion and politics, he argues, is unable to identify the aporias of our postcolonial modernity. The aporetic legacies, which are like specters that cannot be wished away, demand a new kind of thinking. It is this thinking that Abeysekara calls mourning and un-inheriting. Un-inheriting is a way of meditating on history that both avoids the simple binary of remembering and forgetting and provides an original perspective on heritage, memory, and time. Abeysekara situates aporias in the settings and cultures of the United States, France, England, Sri Lanka, India, and Tibet. In presenting concrete examples of religion in public life, he questions the task of refashioning the aporetic premises of liberalism and secularism. Through close readings of Nietzsche, Heidegger, Arendt, Derrida, Butler, and Agamben, as well as Foucault, Asad, Chakrabarty, Balibar, and Zizek, he offers readers a way to think about the futures of postsecular politics that is both dynamic and creative. (shrink)

Animals today and tomorrow -- What makes an argument? -- Should animals be used in rodeo sports? -- Should animals be kept as pets? -- Should zoos and safari parks be banned?

Sri Aurobindo: the future -- Sri Aurobindo's contribution to humanity -- Sri Aurobindo's realisations -- Spirit & significance of Indian culture -- Sri Aurobindo's revelations.

Translation of a work, originally written in Pali, on Buddhist ethics.

Here is a book with poses, breathing exercises and meditations for the pregnant woman. Photos enhance clear and easy instructions for the poses. Attention to safety, mental, physical and emotional benefits of the poses, and variations are discussed very thoroughly. It is in clear and simple language. A safe and natural way to prepare for a wonderful birth experience. The book could also serve as a reference for midwives. The authors follow-up with their detailed three part course of yogic and (...) breathing exercises for women- before, during and after pregnancy. It is a complete self help book for parents, especially mothers to be and covers both the practical as well as the emotional aspects of conception, pregnancy and childbirth. (shrink)

The late Ananda K. Coomaraswamy, curator of Indian art at the Boston Museum of Fine Arts, uniquely combined art historian, philosopher, orientalist, linguist, and expositor in his person. His knowledge of the arts and handcrafts of the Orient was unexcelled and his numerous monographs on Oriental art either established or revolutionized entire fields. He was also a great Orientalist, with an almost unmatched understanding of traditional culture. He covered the philosophic and religious experience of the entire premodern world, east (...) and west, and for him primitive, medieval European, and classical Indian experiences of truth and art were only different dialects in a common language. Finally, Coomaraswamy was a provocative writer, whose erudition was expressed in a delightful, aphoristic style. The nine essays in this book are among his most stimulating. They discuss such matters as the true function of aesthetics in art, the importance of symbolism, and the importance of intellectual and philosophical background to the artists; they demonstrate that abstract art and primitive art, despite superficial resemblances, are completely divergent; and they deal with the common philosophy which pervades all great art, the nature of medieval art, folklore, and modern art, the beauty inherent in mathematics, and the union of traditional symbolism and individual portraiture in premodern cultures. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Sikhism between Tradition and "Assemblage":Reflections on Arvind Mandair's Sikh PhilosophyAnanda Abeysekara (bio)Sikh Philosophy: Exploring Gurmat Concepts in a Decolonizing World. By Arvind-Pal Singh Mandair. London: Bloomsbury Academic, 2022.My central concern in this essay is how to think about the relation between genealogy and tradition in Arvind Mandair's Sikh Philosophy: Exploring Gurmat Concepts in a Decolonizing World (London: Bloomsbury, 2022). I begin with a brief discussion of a lecture titled (...) "A Genealogy of Liberty" delivered by Quentin Skinner at the University of California, Berkeley in 2008, which he would give again, with minor changes, in 2015 at the University of Chicago and in 2017 at Stanford University. At the outset of the lecture, joining forces with Nietzsche's Genealogy of Morals, he says, "Here I am a Nietzschean, and it is reflected in my title"—contending that "concepts [like liberty] that have histories cannot have definitions." In giving a concise history of the rival "polemical" claims made by Hobbes, Locke, Bentham, Mill, Arendt, Taylor, and others about the concept of liberty, Skinner concludes that, contrary to what Anglo-American philosophy claims, there is not one "coherent way of thinking about liberty" in its contested genealogy. And "while each of these accounts is coherent in its own terms, you cannot combine them. This is genealogy. You can't get this to be the concept of liberty. You are going to have to make some choices, because they don't fit together. So what choice should you make? As to the answer, I leave that up to you" (Skinner 2016).The puzzle of how to think about such a genealogy was palpable in the questions from the audience that followed Skinner's lecture. Noteworthy was one question, about how the thinkers—for example from Hobbes to John Stuart Mill—in the history of the debate about liberty seem to "move around," their views seeming to "bleed into one another" (Skinner 2015). That is, isn't John Stuart Mill's view of liberty—as something that one can voluntarily renounce by internalizing the external views or customs—more or less the same as Hobbes' view of liberty as something free from external interference? And hence don't these competing views after all "fit together" within a single narrative? Ultimately, the concern here boils down to a question about the definition of liberty. [End Page 333]But what the presupposition in the question misses is that each of these positions—as Skinner carefully argues—is "ideological," "polemical," and "contested"; that is, these positions—even though Skinner does not say this explicitly—are marked by distinct forms of historical sensibility. That each of the historical positions, again as Skinner rightly argues, is "coherent" already grants that the sensibilities that define them within their specific conditions cannot be reproduced. That is, to extend Skinner's argument, these sensibilities cannot simply be "combined" within a seamless narrative because they presuppose relationships of power in which they have the force of intelligibility that they do in particular historical contexts. But the presumption about the meaning of a concept—for example the concept of "creativity" or "emptiness"—that can be readily and universally identified in a historical narrative is prevalent in other disciplines like Buddhist studies and South Asian studies, where, despite scholars using the term, genealogy remains poorly thought through (Abeysekara 2023; Walser 2018).1Largely absent in Skinner's genealogy is any discussion of the concept of "tradition" itself even though at times he alludes to "the tradition of liberty." This may not be a simple oversight on Skinner's part, but its very absence raises the question of whether liberalism itself is a discursive, embodied tradition in the ways a religious tradition works, as conceptualized by Talal Asad and others. Asad has described liberalism itself as a certain kind of "tradition" constituted by historical disputes (Asad 2009).2 And the broader implication of that argument is that, because it is a tradition animated by the very debates about what constitutes it, those who make claims about it are already situated within that tradition. And so it is unsound to speak of multiple traditions of liberty and, by extension, "multiple modernities... (shrink)

Concept of Knowledge in Indic philopsphy; a study.

An attempt to explain the theory behind medieval European and Asiatic art, especially art in India.

The 'wall' that differentiates two different kinds of attitudes of the same person at different points of time denotes, as the author envisages, Conscious Attitudinal Infringement Area (CAIA), where moral dilemmas take birth to bridge the two different kinds of attitudes to give way to attitudinal interrelatedness. In order to 'reinforce' CAIA to narrow the gap between personal behaviour and public behaviour, lead a moral life and behave ethically in public, there has to be harmony between the inner life of (...) thoughts, feelings and emotions, and the circumstances and events in the person's outer environment. After discussing the corporate scenario in India in brief, the author has put forward a model called Action By Objectives (ABO) as the basis of the harmonization approach. Drawing inspiration from the ethical aspects of Buddhism, Sufism, Sikhism and Vedanta in this context, he suggests an abhyasa yoga (perfection through disciplined practice) menu for refining samskaras (inner predispositions) and reaching the ultimate level of positive, inspiring leadership. (shrink)

Knowledge management hinges upon the presumption that workers within an organization possess knowledge that can be converted into concrete business improvements if the information is harvested and disseminated to others to whom it could be of use. True knowledge management must involve capturing the internal knowledge generated by a firm—its best thinking on products, customers, competitors and processes—and sharing it. Insofar as organizations are concerned, postmodernists argue that one view that has been in appropriately privileged is that of the organization (...) rather than the process of organizing. They draw our attention to the link between individual and collective identity. If there is a link between individual identity and how that individual behaves, there may also a link between collective identity and organizational action, for which a study on discourse ethics is essential. After considering the implications of knowledge management and the actual situation and work culture where the knowledge workers are in action, this paper raises and explores the questions wherein lies our individual identity and what its functional relation ship with the collective identity is. It has been envisaged in this article that through principles-driven cross-functional teams and innovative organizational mechanisms, sharing and conviction building need to be facilitated in modern organizations phasing out bureaucratic approaches and hierarchical power domination. Flexibility with a focused attitude is a must for organizations to adapt in a changing environment. (shrink)

Biological individuality is a notoriously thorny topic for biologists and philosophers of biology. In this paper we argue that biological individuality presents multiple, interconnected questions for biologists and philosophers that together form a problem agenda. Using a case study of an interdisciplinary research group in ecology, behavioral and evolutionary biology, we claim that a debate on biological individuality that seeks to account for diverse practices in the biological sciences should be broadened to include and give prominence to questions about uniqueness (...) and temporality. We show that broadening the problem agenda of biological individuality draws attention to underrecognized philosophical issues and discussions and thereby organizes and enriches the existing debate. (shrink)

Early intervention aims to identify children or families at risk of poor health, and take preventative measures at an early stage, when intervention is more likely to succeed. EI is concerned with the just distribution of “life chances,” so that all children are given fair opportunity to realize their potential and lead a good life; EI policy design, therefore, invokes ethical questions about the balance of responsibilities between the state, society, and individuals in addressing inequalities. We analyze a corpus of (...) EI policy guidance to investigate explicit and implicit ethical arguments about who should be held morally responsible for safeguarding child health and well-being. We examine the implications of these claims and explore what it would mean to put the proposed policies into practice. We conclude with some remarks about the useful role that philosophical analysis can play in EI policy development. (shrink)

Many philosophers have claimed that the folk endorse moral universalism. Some have taken the folk view to support moral universalism; others have taken the folk view to reflect a deep confusion. And while some empirical evidence supports the claim that the folk endorse moral universalism, this work has uncovered intra-domain differences in folk judgments of moral universalism. In light of all this, our question is: why do the folk endorse moral universalism? Our hypothesis is that folk judgments of moral universalism (...) are generated in part by a desire to punish. We present evidence supporting this across three studies. On the basis of this, we argue for a debunking explanation of folk judgments of moral universalism. Our results not only further our understanding of the psychological processes underpinning folk judgments of moral universalism. They also bear on philosophical discussions of folk meta-ethics. (shrink)

Humans often attribute the things that happen to one or another actual cause. In this chapter, we survey some recent philosophical and psychological research on causal attribution. We pay special attention to the relation between graphical causal modeling and theories of causal attribution. We think that the study of causal attribution is one place where formal and experimental techniques nicely complement one another.

“Adam was hurled into Hindustan. In this land there is a mountain called Serandib, and it is reported that there is no higher mountain in all the universe. Adam landed on this mountain.” The subject of Serendib plays an important role in both the geographical and travel literature of the Arabs. Serendib, or Sarandib, is the transcription of the Singhalese name Sinhaladîpa, which means “island of the descendants of lions” (singha, “lions,” in Singhaly). Already, in the Middle Ages, in the (...) year 949, Arab merchants, who were well acquainted with the island of Ceylon, set up a branch in Colombo. The natural beauty and wealth of the island so touched the imagination of Arab voyagers that it appeared in the sixth voyage of Sinbad the Sailor, and it was also believed that Adam lived on the island after having been driven from Paradise: “The island of Serendib is located directly under the equinoctial line…. Men fish for pearls along its banks and at the mouths of its rivers, and some of its valleys are rich in diamonds. As an act of faith I myself took a trip to the mountain, to the very spot where Adam was banished after being exiled from Paradise. I even climbed to its summit.”This excerpt, from The Thousand and One Nights, well summarizes the feelings of those Arab merchants whose accounts of their travels, in large measure, contributed to the spread of myths and legends about Ceylon. (shrink)

In the book, the author has confronteed mainly three types of such recent thinking that has boomed large, of late, on the horizon. Perhaps such thinking are evident enough of our academic terrorism and destructive intellectural chaos. The first layer dealing with the Micro materialistic approach of a Marxism historian, Prof. Sumit Sarkar where he was very scathing about the religious movements, specially about Sri Ramakrishna and the advent of the Ramakrishna Movement.

SUFISM AND VEDANTA may not be the same in many aspects, but at the same time these two have lot of similarities too. VEDANTA-specially ADVAITA VADANTA-is not that much theological perhapps. Howwever this is something which is very comparative in nature. Bhakti Schools: neither Vedanta is completely free of it. Even Sri Shankaracharya's Advaita is not that dry philosophy as it is made out to be by us. Advaita in the ultimate may be more a philosophy than a religion. But (...) it is never without religion, sp these Sufi/Advaita have some interesting common emphasis and features. Historically there are many points that could be very well traced and compared, no doubt in both the cases. (shrink)

The history of biology is mottled with disputes between two distinct approaches to the organic world: structuralism and functionalism. Their persistence across radical theory change makes them difficult to characterize: the characterization must be abstract enough to capture biologists with diverse theoretical commitments, yet not so abstract as to be vacuous. This Element develops a novel account of structuralism and functionalism in terms of explanatory strategies (Section 2). This reveals the possibility of integrating the two strategies; the explanatory successes of (...) evolutionary-developmental biology essentially depend on such integration (Section 3). Neither explanatory strategy is universally subordinate to the other, though subordination with respect to particular explanatory tasks is possible (Section 4). Beyond structuralism and functionalism, philosophical analysis that centers explanatory strategies can illuminate conflicts within evolutionary theory more generally (Section 5). (shrink)

In this paper I develop a concept of behavioural ecological individuality. Using findings from a case study which employed qualitative methods, I argue that individuality in behavioural ecology should be defined as phenotypic and ecological uniqueness, a concept that is operationalised in terms of individual differences such as animal personality and individual specialisation. This account make sense of how the term “individuality” is used in relation to intrapopulation variation in behavioural ecology. The concept of behavioural ecological individuality can sometimes be (...) used to identify individuals. It also shapes research agendas and methodological choices in behavioural ecology, leading researchers to account for individuals as sources of variation. Overall, this paper draws attention to a field that has been largely overlooked in philosophical discussions of biological individuality and highlights the importance of individual differences and uniqueness for individuality in behavioural ecology. (shrink)

ABSTRACTWhen faced with hardship, how do we emotionally appraise the situation? Although many factors contribute to our reasoning about hardships, in this article we focus on the role of linguistic metaphor in shaping how we cope. In five experiments, we find that framing a person’s cancer situation as a “battle” encourages people to believe that that person is more likely to feel guilty if they do not recover than framing the same situation as a “journey” does. Conversely, the “journey” frame (...) is more likely to encourage the inference that the person can make peace with their situation than the “battle” frame. We rule out lexical priming as an explanation for this effect and examine the generalizability of these findings to individual differences across participants and to a different type of hardship—namely, an experience with depression. Finally, we examine the language participants produced after encountering one of these metaphors, and we find tendencies to repeat and extend the metaphors encountered.... (shrink)

For decades, scholars have been calling into question the universality of disciplinary objects and categories. The coherence of defined autonomous categories—such as religion, science, and art—has collapsed under the weight of postmodern critiques, calling into question the possibility of progress and even the value of knowledge. Jason Ānanda Josephson Storm aims to radicalize and move beyond these deconstructive projects to offer a path forward for the humanities and social sciences using a new model for theory he calls metamodernism. Metamodernism works (...) through the postmodern critiques and uncovers the mechanisms that produce and maintain concepts and social categories. In so doing, Storm provides a new, radical account of society’s ever-changing nature—what he calls a “Process Social Ontology”—and its materialization in temporary zones of stability or “social kinds.” Storm then formulates a fresh approach to philosophy of language by looking beyond the typical theorizing that focuses solely on human language production, showing us instead how our own sign-making is actually on a continuum with animal and plant communication. Storm also considers fundamental issues of the relationship between knowledge and value, promoting a turn toward humble, emancipatory knowledge that recognizes the existence of multiple modes of the real. Metamodernism is a revolutionary manifesto for research in the human sciences that offers a new way through postmodern skepticism to envision a more inclusive future of theory in which new forms of both progress and knowledge can be realized. (shrink)