On the school of Madhva, 13th century Hindu dualistic philosopher.

Meiotic recombination occurs preferentially at certain regions called hot spots and is important for generating genetic diversity and proper segregation of chromosomes during meiosis. Hot spots have been characterized most extensively in yeast, mice and humans. The development of methods based on sperm typing and population genetics has facilitated rapid and high‐resolution mapping of hot spots in mice and humans in recent years. With increasing information becoming available on meiotic recombination in different species, it is now possible to compare several (...) molecular features associated with hot‐spot loci. Further, there have been advances in our knowledge of the factors influencing hot‐spot activity and the role that they play in structuring the genome into haplotype blocks. We review the molecular features associated with hot spots in terms of their properties and mechanisms underlying their function and distribution. A large number of these features seem to be shared among hot spots from different species suggesting common mechanisms for their formation and function. BioEssays 28:45–56, 2006. © 2005 Wiley Periodicals, Inc. (shrink)

This study compares Australian marketers with those in the United States along lines that are particular to the study of ethics. The test measured two different moral philosophies, idealism and relativism, and compared perceptions of ethical problems, ethical intentions, and corporate ethical values. According to Hofstede''s cultural typologies, there should be little difference between American and Australian marketers, but the study did find significant differences. Australians tended to be more idealistic and more relativistic than Americans and the other results were (...) mixed, making it difficult to generalize about the effects of moral philosophies on the components of ethical decision-making measured here. This is an important finding; as firms become increasingly more globalized, marketers will more often be involved in cross-cultural ethical dilemmas and it seems natural to assume that similar cultures will have similar ethical orientations. That assumption may well prove erroneous. (shrink)

Now, we can draw a conclusion on the matter of the necessity of angādhikāra in Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's grammar. We have seen that angādhikāra constitutes a very important section of the grammar where the relation of the suffixes and their bases is crucial. We also have observed that the concept of anga cannot be separated from Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's system due to its being a part of many sūtras as well as many paribhā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ ās. We have also (...) seen that at least three exclusive prayojanas exist for the justification of angādhikāra. Another justification can be given in the form of preventing the double samprasāra $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ a in forms like vavraś which we discussed while determining the limit of angādhikāra. We saw that three important paribhā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ ās, which are accepted by Patañjali, depend on angādhikāra. Finally we saw that an alternative suggested by Patañjali for angādhikāra is in no way better, but actually defective.Kātyāyana's use of angādhikāra in other sections to counter some objections has been shown too. Patañjali's apparent rejection of angādhikāra on the basis of Kātyāyana's vārtika on ‘angasya’ (6-4-1) is not supported by his own treatment of the subject in other places. So, we conclude that Patañjali did not really intend to refute the angādhikāra and the view which appears in his commentary on 6-4-1 should not be taken as his siddhānta on this matter. Tasmād angādhikāra iti bhagavato gūdho 'bhisandhir iti bhāvah. Naitāni ity ādi grantha $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{h}$$ ekadeśyuktir iti tātparyam. Nāgeśa, ‘Uddyota’, MB, Vol. 5, p. 273.Thus the necessity of angādhikāra in Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's A $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{t}$$ ādhyāyī is established. (shrink)

This authoritative volume, written by two well-known psychologist-philosophers, presents a model of the person and its implications for psychological theory and practice. Professors Ramakrishna Rao and Anand Paranjpe draw the contours of Indian psychology, describe the methods of study, explain crucial concepts, and discuss the central ideas and their application, illustrating them with insightful case studies and judicious reviews of available research data and existing scholarly literature. The main theme is organized around the thesis that psychology is the study of (...) the person and that the person is a unique composite of body, mind and consciousness. The goal of the person is self-realization. Self-realization consists in the realization of one's true self as distinct from the manifest ego and it is facilitated by cultivating consciousness. Cultivating consciousness leads to a kind of psycho-spiritual symbiosis resulting in personal transformation, altruistic value orientation and flowering of the hidden human potential. (shrink)

Abortion continues to be a moral and ethical dilemma in medicine. While abortions in general have always faced social stigmas, the abortion of fetuses with Down’s syndrome in particular remains the subject of debate across the globe. In India, under the Medical Termination of Pregnancy Act, abortion is legal under prescribed circumstances only till 20 weeks of gestation. Laws for abortion after 20 week of gestation are ill defined. In a recent ruling of the Supreme Court in India, a woman (...) was denied the right to abortion of her 26 week old fetus. With this ruling, India has joined the rest of the world in the debate surrounding abortion laws and the ethics of abortion. (shrink)

Contribution of philosophers from Karnataka to Indian philosophy; a study.

Now, we can draw a conclusion on the matter of the necessity of angādhikāra in Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's grammar. We have seen that angādhikāra constitutes a very important section of the grammar where the relation of the suffixes and their bases is crucial. We also have observed that the concept of anga cannot be separated from Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's system due to its being a part of many sūtras as well as many paribhā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ ās. We have also (...) seen that at least three exclusive prayojanas exist for the justification of angādhikāra. Another justification can be given in the form of preventing the double samprasāra $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ a in forms like vavraś which we discussed while determining the limit of angādhikāra. We saw that three important paribhā $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ ās, which are accepted by Patañjali, depend on angādhikāra. Finally we saw that an alternative suggested by Patañjali for angādhikāra is in no way better, but actually defective.Kātyāyana's use of angādhikāra in other sections to counter some objections has been shown too. Patañjali's apparent rejection of angādhikāra on the basis of Kātyāyana's vārtika on ‘angasya’ (6-4-1) is not supported by his own treatment of the subject in other places. So, we conclude that Patañjali did not really intend to refute the angādhikāra and the view which appears in his commentary on 6-4-1 should not be taken as his siddhānta on this matter. Tasmād angādhikāra iti bhagavato gūdho 'bhisandhir iti bhāvah. Naitāni ity ādi grantha $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{h}$$ ekadeśyuktir iti tātparyam. Nāgeśa, ‘Uddyota’, MB, Vol. 5, p. 273.Thus the necessity of angādhikāra in Pā $$ \underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n}$$ ini's A $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{t}$$ ādhyāyī is established. (shrink)

Festschrift volume to K. Ramakrishna Rao, Indian psychologist, philosopher and educationist; contributed articles.

Over the past hundred years, a number of scientific investigators claim to have adduced experimental evidence for phenomena information” seems to behave like a weak signal that has to compete for the information-processing resources of the organism, a reduction of ongoing sensorimotor activity may facilitate ESP detection. Such a meaningful convergence of results suggests that psi phenomena may represent a unitary, coherent process whose nature and compatibility with current physical theory have yet to be determined. The theoretical implications and potential (...) practical applications of psi could be significant, irrespective of the small magnitude of psi effects in laboratory settings. (shrink)

Argues against D. Hume's (1825) treatise "Of Miracles," which is often used to disprove the existence of psi. Hume states that a miracle is a violation of the laws of nature which are proved to be true by common experience, and that the only sufficient testimony for a miracle would be testimony whose falsehood would be even more miraculous than the miracle itself. The primary objections to Hume's argument are that (1) it is tautological, since it presupposes the nonexistence of (...) miraculous events, and (2) as a metaphysical statement, it is inappropriate when considering empirical evidence, which should be judged by its own rule. (shrink)

Yoga-Sutras of Patanjali is a foundational psychological text that organizes, codifies, and systematically presents in s_tra form the psychology as practised in India around second century BCE. Its theme is to help humans free themselves from their congenital bondage due to conditioned existence and consequent suffering. The goal is to restore the person to her inherent unconditioned blissful being. The quintessence of Yoga is meditation. Meditation consists of dharana and dhyana, a contemplative state of passive attention precipitated by a prolonged (...) practice of concentration. Dhy_na practice leads to sam_dhi, a stand-still altered state in which the mind is controlled and restrained from habitual cognitive processing. This paper provides a theoretical background of Patanjali Yoga and a select review of empirical research on the neurophysiological correlates of meditation, highlighting on the one hand some of its methodological shortcomings and conceptual problems and suggesting on the other hand the areas of promise for further research on meditation. (shrink)

Perception is sensory awareness. Cognition is reflective awareness. Consciousness is awareness-as-such. In Indian psychology, as represented by Samkhya-Yoga and Advaita Vedanta systems, consciousness and mind are fundamentally different. Reality is the composite of being (sat), knowing (cit) and feeling (ananda). Consciousness is the knowledge side of the universe. It is the ground condition of all awareness. Consciousness is not a part or aspect of the mind. Mind is physical and consciousness is not. Consciousness does not interact with the mind, the (...) brain or any other physical objects or processes. Nor does it have any causative role in mental activity. Hence the existence of consciousness does not interfere or upset the apparently closed physical system. Mind in this view is the interfacing instrumentality that faces consciousness on one side and the brain and the rest of the physical world on the other. Mind is closely connected with the different systems of the brain. In normal perceptions, the mind takes the forms of objects via the channels of the sensory system and the processes in the brain. The forms themselves are non-conscious representations of the world of objects. The mental forms (vrittis) become conscious experiences in the light of the purusha. The vritti in sensory form is perception and with the reflection of the purusha it becomes cognition. All conscious perceptions are therefore cognitions. (shrink)

Two dominant perspectives on consciousness representing the eastern and the western viewpoints are discussed. In the western scholarly tradition, consciousness is generally equated with the mind; intentionality is regarded as its defining characteristic; and the goal is one of seeking rational understanding of what consciousness/mind is. In the eastern tradition, as represented by the Indian approach to the study of consciousness, consciousness and mind are considered to be different; consciousness as such is believed to be nonintentional while the mind is (...) regarded as intentional; and the goal is one of developing practical methods for transformation of the human condition via realization of consciousness as such. It is suggested that consciousness encompasses two different domains, the transcendental and the phenomenal, and that humans enjoy dual citizenship in them. The eastern and western viewpoints each seems to be directed more toward one domain than the other, resulting in a biased emphasis. Seen as complementary rather than in opposition to each other, the eastern and the western perspectives may give us a more comprehensive understanding of consciousness and its role in our being. (shrink)

This book discusses the profound philosophy and practical psychology behind yoga, beyond its popular body-culture aspect. It pays particular attention to the psychological principles involved and their implications for the consummate understanding of human nature. It explores the psychological aspects of yoga theory and practice and discusses the aphorisms in Patanjali's treatise on Yoga with necessary commentary in current psychological terminology to make them intelligible to students of psychology and other interested readers. Importantly, the author draws out the implications of (...) these aphorisms for future psychological study and research. The book discusses the author's concept of yoga of nonviolence which brings in Gandhian ideas into the framework of yoga. The author's own vast experience in creating interfaces of yoga research with practice also informs the discussions in this book. This authoritative and topical book by an eminent academic like Professor Ramakr ishna Rao is of interest to scholars and students of diverse disciplines, including but not limited to psychology, philosophy and wellbeing research. (shrink)

A project of the Gandhi Centennial Committee of Southern Illinois University, the book outlines the basic tenets of Gandhian philosophy as interpreted by Western thinkers, deals with problems of American education, and offers some reflec­tions on what kinds of solutions may be posed by educators, primarily at the university level. The Foreword and Epilogue are by two distinguished Indian educators, _K. L. Shrimali_, Vice-chancellor, and _N. A. Nikam_, former Vice-chancellor, University of Mysore.

To describe phenomena that occur at different time scales, computational models of the brain must incorporate different levels of abstraction. At time scales of approximately 1/3 of a second, orienting movements of the body play a crucial role in cognition and form a useful computational level embodiment level,” the constraints of the physical system determine the nature of cognitive operations. The key synergy is that at time scales of about 1/3 of a second, the natural sequentiality of body movements can (...) be matched to the natural computational economies of sequential decision systems through a system of implicit reference called deictic in which pointing movements are used to bind objects in the world to cognitive programs. This target article focuses on how deictic bindings make it possible to perform natural tasks. Deictic computation provides a mechanism for representing the essential features that link external sensory data with internal cognitive programs and motor actions. One of the central features of cognition, working memory, can be related to moment-by-moment dispositions of body features such as eye movements and hand movements. (shrink)