When you gaze out at the night sky with its awe-inspiring display of stars and galaxies, do you ever ask yourself if it could be possible that you are actually looking into a mirror? What if we inhabit a universe that perfectly fits our needs here on Earth -- a truly human universe? That's the bold thesis author Deepak Chopra and physicist Menas Kafatos set out to prove: quite literally, "You are the universe." The startling truth is that the (...) everyday world of physical objects "out there" disguises a hidden dimension. By turning our investigation "in here" to the world of consciousness, the real reality emerges. You Are the Universe guides the reader into a realm in which each of us has the power to transform our personal existence, while at the same time fashioning a new story about how time, space, matter, and energy came into existence. Looking to overturn the traditional model of scientific reality, Chopra and Kafatos hold that each of us is a cocreator of reality and we can uncover the hidden dimensions where consciousness is a field of infinite possibilities. This seemingly impossible proposition follows from the cutting-edge modern thinking of the quantum universe and the great mysteries that must be unriddled before human beings actually know who they are. These include but are not limited to questions such as What came before the big bang? Why does the universe fit together so perfectly? Where did time come from? And do we live in a conscious universe? These mysteries are part and parcel of everyone's life. "All of us live in a participatory universe," the authors write. "Once you decide that you want to participate fully with mind, body, and soul, the paradigm shift becomes personal. The reality you inhabit will be yours to either embrace or change. (shrink)

Access to energy is essential for our daily lives, economic growth, environment, and sustainability. However, our use of fossil fuels has contributed to global climate change, which poses a significant threat to society and life on this planet. Yet, it has been challenging to reconcile the perceived conflict between economics and climate change, which has created deep divisions in our society. ENERGY 2040: Aligning Innovation, Economics, and Decarbonization provides a holistic and comprehensive analysis of the ongoing energy transition and its (...) underlying causes. It presents a viable path to meet the energy, economic, and climate goals by weaving together science, technology, economics, policy, entrepreneurship, and geopolitics. The book presents a captivating narrative that brings together a range of topics, including new and disruptive technologies with steep learning rates, the challenges of the future power grid, the democratization of energy, and reducing the timeline from science to impact at scale. It also explores the complex role of scientific research, disruptive deep tech, entrepreneurship, and policy in accelerating this energy transformation. This book is a must-read for anyone interested in understanding the future of energy. Whether you're a scientist, energy-industry practitioner, policymaker, investor, student, or concerned citizen, this book offers critical insights into the complex and evolving world of energy, innovation, decarbonization, and climate change. (shrink)

Deepak Sarma completes the first outline in more than fifty years of India's key philosophical traditions, inventively sourcing seminal texts and clarifying language, positions, and issues. Organized by tradition, the volume covers six schools of orthodox Hindu philosophy: Mimamsa (the study of the earlier Vedas, later incorporated into Vedanta), Vedanta (the study of the later Vedas, including the _Bhagavad Gita_ and the _Upanishads_), Sankhya (a form of self-nature dualism), Yoga (a practical outgrowth of Sankhya), and Nyaya and Vaisesika (two (...) forms of realism). It also discusses Jain philosophy and the Mahayana Buddhist schools of Madhyamaka and Yogacara. Sarma maps theories of knowledge, perception, ontology, religion, and salvation, and he details central concepts, such as the _pramanas_ (means of knowledge), _pratyaksa_ (perception), _drayvas_ (types of being), _moksa_ (liberation), and _nirvana_. Selections and accompanying materials inspire a reassessment of long-held presuppositions and modes of thought, and accessible translations prove the modern relevance of these enduring works. (shrink)

Do you have to be one to know one? Madhvàcàrya, the founder of the thirteenth century school of Vedànta, answered this question with a resounding 'yes!' Madhvàcàrya's insistence that one must be a Màdhva to study Màdhva Vedànta led him to employ various strategies to exclude outsiders and unauthorized readers from accessing the root texts of his tradition and from obtaining oral commentary from living virtuosos. Deepak Sarma explores the degree to which outsiders can understand and interpret the doctrine (...) of the Màdhva school of Vedànta. The school is based on insider epistemology which is so restrictive that few can learn its intricate doctrines. This book reveals the complexity of studying traditions based on insider epistemologies and encourages its audience to ponder both the value and the hazards of granting any outsider the authority and opportunity to derive important insights into a tradition as an insider. The first analysis of the Màdhva tradition, this work contributes to the ongoing controversies regarding epistemic authority and voice in religious studies. (shrink)

This article analyzes the past, the present, and the future of business institution in society in terms of its management approaches by using the framework of human evolution, and discovers a trend that explains three paradigms in business management that have been witnessed so far. Extending the trend, it projects another two paradigm shifts to take place in future, and establishes that the business management practice is going to evolve further where it will turn from its present status of ‘result-oriented (...) management’to ‘process-oriented management’ in terms of its focus, or in other words, it will evolve from ‘professional management’ to ‘ethical management’ in terms of its underlying philosophy. As a result, the business enterprise will evolve from its present form of economic organization to a humane organization, and further up to a divine organization. Expressed the other way round, the business institution that had kicked off as an industrial organization has got transformed to a human organization by now; however, in the future, it will further evolve to its final level of a divine organization. (shrink)

This article reports the findings of a survey examining whether gender differences influence the degree to which individuals recognize unethical conduct in the use and development of information technology. The results show that, on the average, there is a significant gender gap in the recognition of unethical behavior in information systems. Although, women are better able to recognize unethical actions described in information systems scenarios than men, the existence of statistically significant differences varies depending upon the nature of the ethical (...) dilemma. The findings of this study provide both managers and researchers valuable understanding regarding the differences (and similarities) in the reactions of individuals of both genders to unethical situations in information systems. (shrink)

Hans Krebs' discovery, in 1932, of the urea cycle was a major event in biochemistry. This article describes a program, KEKADA, which models the heuristics Hans Krebs used in this discovery. KEKADA reacts to surprises, formulates explanations, and carries out experiments in the same manner as the evidence in the form of laboratory notebooks and interviews indicates Hans Krebs did. Furthermore, we answer a number of questions about the nature of the heuristics used by Krebs, in particular: How domain‐specific are (...) the heuristics? To what extent are they idiosyncratic to Krebs? To what extent do they represent general strategies of problem‐solving search?The relative generality of KEKADA allows us to view the control structure of KEKADA and its domain‐independent heuristics as a model of scientific experimentation that should apply over a broad domain. (shrink)

My artistic inquiries draw from gender and sexuality in public space and use performance as process. In inspiration, the works emerge as aesthetic responses to post-colonial, gendered public identi...

ABSTRACT The paper examines the ethical conception of the most well‐known and much discussed Hindu text, the Bhagavad Gītā, in the context of the Western distinction between duty ethics and virtue ethics. Most of the materials published on the Gītā make much of its conception of duty; however, there is no systematic investigation of the notion of virtue in the Gītā. The paper begins with a discussion of the fundamental characteristics of virtue ethics, before undertaking a discussion of the conceptions (...) of duty and virtue in the Gītā. The paper clearly demonstrates that (1) both duty and virtue coexist in the Gītā, and (2) the Gītā accords virtue an important place. (shrink)

This introduction to the Madhva school of Vedanta is accessible to a wide audience with interest in Hinduism, Indian thought and in the comparative philosophy of religion.Deepak Sarma explores the philosophical foundations of Madhva Vedanta and then presents translations of actual debates between the Madhva and Advaita schools of Vedanta, thus positioning readers at the centre of the 700 year-old controversy between these two schools of Vedanta. Original texts of Madhvacarya are included in an appendix, in translation and in (...) Sanskrit. (shrink)

The concept of truth serves in logic not only as an instrument but also as an object of study. Eubulides of Miletus (fl. fourth century BCE), a Megarian logician, discovered the paradox known as ‘the Liar,’ and, ever since his discovery, logicians down the ages ‐ Aristotle and Chrysippus, John Buridan and William Heytesbury, and Alfred Tarski and Saul Kripke, to mention just a few ‐ have tried to understand the puzzling behavior of the concept of truth.

This paper introduce a new variant of the Genetic Algorithm whichis developed to handle multivariable, multi-objective and very high search space optimization problems like the solving system of non-linear equations. It is an integer coded Genetic Algorithm with conventional cross over and mutation but with Inverse algorithm is varying its search space by varying its digit length on every cycle and it does a fine search followed by a coarse search. And its solution to the optimization problem will converge to (...) precise value over the cycles. Every equation of the system is considered as a single minimization objective function. Multiple objectives are converted to a single fitness function by summing their absolute values. Some difficult test functions for optimization and applications are used to evaluate this algorithm. The results prove that this algorithm is capable to produce promising and precise results. (shrink)

This article uses critical discourse analysis to examine how the higher COVID-19 infection rates among South Asians in general, and Punjabis more specifically, have been represented by conservative politicians and their representatives as a consequence of cultural and religious practices. Two counter-narratives are discussed. The first substitutes the negative image of the Sikh Punjabi Canadian community with a celebratory and positive view of Sikh humanitarianism and community service. The second attributes the high numbers to class attributes such as precarious jobs, (...) poverty-level wages, employment insecurity, lack of sick days, over-crowded housing, racism and lack of access to healthcare. We argue that the conservative explanation as well as the first counter-narrative reveal continuities in culturalist understandings of South Asian immigrants, albeit in slightly different ways. The second counter-narrative represents a discursive resistance by advancing a structural analysis of health and disease in immigrant communities. (shrink)

Finally, this volume offers a self-reflective look at the social and political location of anthropologists in relation to the questions of culture, power, and ...

The proposed study aims to explore the concepts of self and identity in the philosophy of Śamkarāchārya, the Vedantic philosopher. This critical study seeks to foreground Śamkara, the account of the self that overcomes the limitations of the physicalist and the mentalist accounts of the human self. It focuses on the questions of the ownership of the self, the stability of identity despite the change, the consciousness and its relation to the self. It explains the notion of self by equating (...) the self with the body or with the mind, which does not explain our sense of owning or possessing a body or a mind. The idea of self can be philosophically analyzed at two different conceptual levels: 1) one can deal with the notion of self at a metaphysical level attempting to understand the meaning and significance of this notion in general; 2) one could also deal with the notion of self along with its contextualities and particularities where one would want to understand particular conceptualization that the individual self undergoes depending upon its contexts and particularities of its situation. I would try to analyze the notion of self and Identity in Śamkara in both these senses. Other questions that arise with regard to self and identity are as follows: what kind of relationship the self bears with its identity, pre-given or constructed? Is there anything essential about the identity of the individual self? If we take up these questions, then the question of caste and gender also surface in this debate significantly. Conceptually, the self, in Śamkara’s thought, is explained concerning the ‘not self’. He argues that neither the body, nor the senses, nor even the mind can be equated with the self. That is why Brahman has been described negatively as “neti neti-not this not this”. What is the natural self and identity that one is experiencing here and now? How do we identify one self? What does it consist of? These are some of the questions that I will explicate in this paper. (shrink)

Tucked away in the foothill of a mountain in the Kathmandu Valley, Mātā Tirtha defies the description of a sacred tirtha. It is neither situated between the confluences of two rivers nor is it dedicated to the God Viṣṇu, as are most of the tirthas in India. And yet, Mātā Tirtha continues to become popular within the valley among citizens of all faiths. What is unique about Mātā Tirtha? This paper sets out to trace its origins by examining its history, (...) folklore, and the myths that surround the sacred site. Positioned as a tirtha, it is dedicated specifically to the mother—the mothers of all men and women whose mothers have passed away. For that reason, Mātā Tirtha stands out as unique. Nothing similar is to be found in India. In terms of geography, Mātā Tirtha has a unique place in the religious landscape of the Kathmandu Valley, while its historic sanctity dates back to the seventeenth century during the reign of King Pratapa Malla. Legend, however, pushes it back to an even earlier existence. Today, visitors of all religious persuasions come to Mātā Tirtha to honor their mothers who have passed away. (shrink)

A vibrant example of living literature, the Bhagavata Purana is a versatile Hindu sacred text written in Sanskrit verse. Finding its present form by the tenth century C.E., the work inspired several major north Indian devotional (bhakti) traditions as well as schools of dance and drama, and continues to permeate popular Hindu art and ritual in both India and the diaspora. Introducing the Bhagavata Purana's key themes while also examining its extensive influence on Hindu thought and practice, this collection conducts (...) the first multidimensional reading of the entire text. Each essay focuses on a key theme of the Bhagavata Purana and its subsequent presence in Hindu theology, performing arts, ritual recitation, and commentary. The authors consider the relationship between the sacred text and the divine image, the text's metaphysical and cosmological underpinnings, its shaping of Indian culture, and its ongoing relevance to contemporary Indian concerns. (shrink)

Is it possible to venture beyond daily living and experience heightened states of awareness? Deepak Chopra says that higher consciousness is available here and now. “Metahuman helps us harvest peak experiences so we can see our truth and mold the universe’s chaos into a form that brings light to the world.”—Dr. Mehmet Oz, attending physician, New York–Presbyterian, Columbia University New York Times bestselling author Deepak Chopra unlocks the secrets to moving beyond our present limitations to access a field (...) of infinite possibilities. How does one do this? By becoming metahuman. To be metahuman, however, isn’t science fiction and is certainly not about being a superhero. To be metahuman means to move past the limitation constructed by the mind and enter a new state of awareness where we have deliberate and concrete access to peak experiences that can transform people’s lives from the inside out. Humans do this naturally—to a point. For centuries the great artists, scientists, writers, and many so-called ordinary people have gone beyond the everyday physical world. But if we could channel these often bewildering experiences, what would happen? Chopra argues we would wake up to experiences that would blow open your body, mind, and soul. Metahuman invites the reader to walk the path here and now. Waking up, we learn, isn’t just about mindfulness or meditation. Waking up, to become metahuman, is to expand our consciousness in all that we think, say, and do. By going beyond, we liberate ourselves from old conditioning and all the mental constructs that underlie anxiety, tension, and ego-driven demands. Waking up allows life to make sense as never before. To make this as practical as possible, Chopra ends the book with a 31-day guide to becoming metahuman. Once you wake up, he writes, life becomes transformed, because pure consciousness—which is the field of all possibilities—dawns in your life. Only then does your infinite potential become your personal reality. (shrink)

TRASCIENDE LOS OBSTÁCULOS QUE AFECTAN A TU CUERPO Y A TU ESPÍRITU 15 años después de su gran clásicoCuerpos sin edad, mentes sin tiempo, Deepak Chopra revisa el “milagro olvidado”—la capacidad infinita de renovación y cambio del ...

The first English translation of the "First Section" (Prathama Varnakam)--the "Section on Inquiry" (Jijñasadhikaranam)--of the Pañacapadikavivaranam, a Sanskrit commentary offering a systematic exposition of Advaita (nondualistic) Vedanta from the Vivarana perspective. The central question concerns the nature of ignorance, or not-knowing, and its relation to knowing. It discusses how ignorance obstructs the nature of reality; the locus and support of ignorance; and whether ignorance is a positive entity. Includes a detailed introduction, transliterated text, translation, and explanatory notes. Published by American (...) Institute of Buddhist Studies (AIBS). (shrink)

Arguing against militant atheist thought, the author maintains that faith and spirituality are valuable practices that should be maintained, and outlines a path toward discovering God within intended to transform everyday life.

It Studies The Historical Progression Of Aesthetics Both Indian And Western Since Ancient Times, Focussing On The Landmarks In The Course Of Its Development And Theories On Art, Beauty And Related Concepts.

Some criticisms are offered of Barwise and Etchemendy's theory of truth, the principal one being that it violates a feature of truth called “supervenience”.

Many companies are now targeting the sizeable segment of consumers in Bottom-of-the-pyramid (BoP) markets with new products to specifically address their needs. As mainstream consumers become aware of these initiatives, their views on what products may be construed as appropriate for BoP marketplaces, may influence their attitudes towards the companies engaging in BoP activities. We propose that when the mainstream consumers are culturally distant from the BoP consumers, they have less favourable attitudes towards a company marketing a hedonic product to (...) BoP consumers, compared to a utilitarian one. However, when the mainstream consumers are culturally closer to the BoP consumers, they are less likely to react negatively to a company’s marketing of a hedonic product compared to a utilitarian one. We theorize that these differences in evaluation are based on the mainstream consumers’ expectations regarding the products a company would/should target towards BoP consumers. We also examine two company characteristics (country-of-origin and profit orientation) as contingency factors affecting the attitudes of culturally close mainstream consumers towards companies engaging in BoP practices. Across two studies, we find support for our hypotheses. This research adds to a new stream of scholarship that theorizes about the permissible consumption mindset of mainstream consumers. The research also provides guidance to marketing managers and communication experts to help build favourable company attitudes and minimize any mainstream negativity towards a company’s marketing initiatives in the BoP domain. (shrink)

The Marquis de Sade has been labeled everything from a sadomasochistic pornographer to the fiction writer responsible for the ideas that led to the Nazi death camps. Must We Burn Sade? peels away the negative legacy that has shrouded Sade for too long. Deepak Narang Sawhney points out that "Sade's legacy has been neglected, recreated, fictionalized, and venerated by medical guilds, literary hacks, religious detractors, and intellectual movements. In the past two centuries, Sade has come to represent many things (...) for many people.... It is unclear whether we know Sade the writer or the apparatus which has been set up to either condemn or to sanctify his life and work." By contrast, this intriguing collection of essays seeks to examine Sade for what he was—a writer of novels and letters, a creator of plays and stories, and an author of essays and political manifestos. The contributors examine the literary, theatrical, political, social, and philosophical aspects of Sade's work, acquitting him of the false accusations and trials that have plagued his name by revealing his influences and motivations, and by providing an understanding of society's fear of Sade. What is so alarming about Sade's books that civilized society has felt compelled to disassociate itself from his works? This volume forces us to rethink Sade. Included are essays by Kathy Acker, David Allison, Georges Bataille, Catherine Cusset, Lucienne Frappier-Mazur, Annie Le Brun, Alphonso Lingis, Stephen Pfohl, Deepak Narang Sawhney, Philippe Sollers, and Alistair Welchman. (shrink)

This is a philological and critical analysis of two crucial philosophical concepts, viz., reaso and experienceâ. The study shows that, though there is no word in Sanskrit which may be taken as equivalent of Western reason and thought, such terms as tarka, yukti, nyaya, anumana, buddhi, etc., clearly capture parts or aspects of what is meant by reason and thought (Denken). Moreover, it is misleading to trans- late sruti as revelation. Construing sruti as revelation surreptitiously imports a Semitic theological concept (...) into the Vedic tradition. The case of experience is more promising because we have such Sanskrit words as anubhava or anubhuti that do translate into experience. However, experience in Western thought has acquired many shades of meaning, and the study determines in what sense the Indian anubhava captures the Western experience. Finally, the book demonstrates that Indian philosophy provides an account of the cognitive process that begins with perception and culminates in wisdom (highest experience). This whole process may be called reason, at both ends of which we can talk of experience, which places experience not in an external opposition to reason, but rather as something that belongs to it internally. Thus, the modern Western opposition between reason and experience collapses and the two toge-ther yield an integrated process of acquisition, validation, and practical application of knowledge. (shrink)

North American psychiatric literature describes the current method of psychiatric diagnostic assessment as "phenomenological"; however, it is unclear what phenomenology 1 means in this context. This paper investigates the meaning and impact of some of the major philosophical and psychiatric definitions of phenomenology on contemporary psychiatric assessment. Employing a comparative analysis of selected definitions of phenomenology, this paper argues that North American psychiatric assessment does not reflect any of these definitions of phenomenology. Instead, within the context of psychiatric assessment, phenomenology (...) has taken on an idiosyncratic, clinical meaning of signs and symptoms. However, this does not mean that phenomenology has had no impact on North American psychiatry. This paper contends that phenomenology has made contributions to psychiatry, particularly in the area of psychotherapy and especially in self-psychological psychotherapy. The importance of the concept of empathy within psychotherapy is evidence of the continuing influence of philosophical phenomenology on psychiatry. This paper concludes that phenomenology can provide an important complementary perspective to the dominant methods of North American psychiatric practice. (shrink)

We are grateful to Professor Robert Koons for his excellent, and generous, review (henceforth KR) of our book The Revision Theory of Truth (henceforth RTT). Koons provides in KR a welcome guide to our RTT, and he puts forward objections that deserve serious consideration. In this note we shall respond only to his principal objection.' This objection, which is developed on pp. 625 — 628 of KR, calls into question our main thesis. As we argue below, however, the objection is (...) not successful. We should forewarn the reader that this note is not self-contained. It presupposes familiarity with RTT (primarily, Chapter 4) and with KR. The main thesis of RTT is that truth is a circular concept. We argued that the Tarski biconditionals, read as partial definitions, constitute an intensionally adequate definition of truth. In other words, if T is a predicate defined by the Tarski-style infinitistic definition (I). (shrink)

Martin Heidegger’s writings on modern science as well as his stray remarks on communication are important theoretical resources to understand the character and contour of, and our response to the Anthropocene epoch. John Caputo distinguishes between the early hermeneutic account of science in Heidegger’s corpus and the later deconstructive account, claiming that the former would have sufficed to fulfil the critical task of the latter without its pejorative and dismissive reading of modern science. Accepting Caputo’s distinction but rejecting his critique (...) of the deconstructive account, this paper argues that Heidegger’s abandoning of the hermeneutic account was premised on the refusal of the Western metaphysical baggage that still pervades and is endorsed in that account, a baggage which is now leading to the Anthropocene epoch and the consequent ontological communication of distress. The deconstructive approach evokes the communication of scientific phenomena in plural ways such as fictional, poetical and metaphorical narratives, thus undercutting the reductionist and monolithic character of modern science. (shrink)

This paper attempts to show how Martin Heidegger’s phenomenological interpretation of Aristotle’s theory of rhetoric can be interpreted usefully to understand the existential dimension of communication. Heidegger’s treatment of communication as a phenomenon is ontologically broader as he locates it within the existential analytics of Dasein. Taking Heidegger’s 1924 Marburg lecture, Being and Time and other texts dealing with the problem of the being of language as theoretical sources, this study first presents the importance of Heidegger’s conception of rhetoric and (...) then shows how this throws light on the ontological aspects of communication as such. Human beings in their basic mode of existence as being-in-the-world and speaking-with-one-another is always already in communication through language. If rhetoric is a way of having the existential view about how matters present themselves in a particular manner by virtue of speaking about it with-one-another, then it is in the region of the doxa of people. Further, how existential communication works in our concrete life is demonstrated through a rhetorical analysis of the film Blow-Up. (shrink)

In photoreceptors of a dark adapted eye, the inward flux of sodium and calcium ions in the outer segment is balanced by the outward flux of potassium ions. But in the presence of light the creation of cyclic guanosine monophosphate in the outer segment decreases. Due to low concentration of cG the channels in the outer segment open relatively less and thus the influx of calcium ion decreases, leading finally to hyperpolarization of the photoreceptors. We have analyzed theoretically the effect (...) of oxidizing iron ions on the photoreceptors. In order to explain the effects of iron-induced oxidative stress, the different molecules and ions involved in phototransduction are quantified leading to a differential equation for calculating the electroretinogram a-wave voltage. The theoretical results are compared with published experimental data. In the presence of light, the iron ions could push outward the similarly charged calcium ions resulting in a small increase in the amount of inward calcium flux. Again, the presence of iron ions generates Reactive Oxygen Species, and ROS could attract the calcium ions which also increases the calcium flux. This will result in a reduction in the amplitude and slope of the a-wave voltage in the electroretinogram. These results are parametrized in terms of calcium ion concentrations. As the amplitude of the a-wave shows how much electrical signal is produced, its reduction indicates reduction in the visual signal. Thus, the increase in iron ions could explain the reduction in the electrical signal due to iron-induced oxidative stress. (shrink)

The author offers a commentary on the question, “Are there Hindu bioethics?” After deconstructing the term “Hindu,” the author shows that there are indeed no Hindu bioethics. He shows that from a classical and Brahminical perspective, medicine is an inappropriate and impure profession.

Not much work has been done on Hindu bioethics other than by a select few scholars and medical doctors. Professor Cromwell Crawford, author of Dilemmas of Life and Death: Hindu Ethics in a North American Context and Hindu Ethics for the Twenty-first Century, for example, is well known in the field of Hindu bioethics. Others scholars include Dr. Uma Mysorekar, who is a gynecologist as well as the president of the board of trustees of the Ganesha Temple of Flushing New (...) York. She has published several short pieces on Hindu bioethics, and has even been interviewed by PBS for their “Religion and Ethics” program. Dr. H. L. Trivedi, director of the Institute of Kidney Diseases and Research Center at the Civil Hospital Campus in Ahmedabad, India, is also prominent. His pithy paragraph in Transplant Proceedings on Hinduism and organ transplantation is cited with enormous frequency on the Internet and elsewhere. These thinkers, however, are unequivocally wrong in their position that Hinduism supports organ transplantation, and, more importantly, that it offers any coherent or systematic bioethics whatsoever. (shrink)