Science is a global phenomenon that knows no frontiers. But in the real world, production and efficient utilization of scientific knowledge are highly concentrated in a few countries. A large majority of countries—those on the periphery, contribute precious little to the growth of scientific knowledge. Indeed, the distribution of science is even more skewed than is the distribution of wealth among nations. As a result, peripheral countries are left out of the intellectual discourse that is at the very foundation of (...) the knowledge enterprise. The extent of this skewness and the relative neglect of the perihpery can be seen in some quantitative form from publication and citation data. However, while it may be true that mainstream science has not greatly benefitted from the efforts of the periphery, scientifically advanced societies are certainly benefitting from the traditional medical and agricultural knowledge base of the peripheral societies. Countless numbers of plants used in the traditional medical systems of India, China, Africa and Latin America are being drafted into the western system of medicine. A number of multinationals are learning from folk medicine and are gathering tons of plant material from these regions for the manufacture of modern medicine. Ironically, very little transfer of knowledge from ancient to modern systems takes place in the pheripheral countries themselves. Even when it does occur, it does not result in the manufacture and marketing of products for profit. (shrink)

The relationship between morality and law is one of the issues that has provoked considerable controversies. Among others, an important discussion is whether obeying “conventional morality” in public and/or private spheres should be legally enforced by legislators. In this paper, we will look at the controversies over the issue of the “legal enforcement of morality” in the well-known debate between Herbert Hart and Patrick Devlin. In light of Richard Hare's moral philosophy, we will begin by distinguishing three realms of morality. (...) We will then clarify Deviln's view on “conventional morality”, employing the terminology derived from Hare's moral philosophy. After elaborating the implications, consequences, and roots of “conventional morality” in Devlin's view, we will turn to the relation between law and “conventional morality”. Finally, we will criticize Devlin's approach and highlight our objections to his account. By showing the flaws of Devlin's conception of “conventional morality,” we will challenge her legal view of morals. (shrink)

The study is based on the author’s first-hand experiences with Muslim residents of Old Delhi. It examines how Muslim responses to their circumstances enable the.

The Amaraughaprabodha is a Sanskrit Śaiva yoga text attributed by its colophons to Gorakṣanātha. It was first published by Kalyani Devi Mallik in 1954 and has been discussed in various secondary sources. Most notably, Christian Bouy identified this work as a source text for the Haṭhapradīpikā of Svātmārāma. This article presents new manuscript evidence for a shorter recension of the Amaraughaprabodha than the one published by Mallik. Comparing the differences between the short and long recensions reveals that the structure (...) of the shorter one is more cohesive and closer to the original design of the work. The close relationship of the Amaraughaprabodha's short recension with an eleventh-century Vajrayāna work on yoga called the Amṛtasiddhi provides unique insights into how early teachings on Haṭhayoga were formulated. Although the practice of the physical techniques is largely the same in both texts, the author of the Amaraughaprabodha removed or obscured Vajrayāna terminology, added Śaiva metaphysics and framed Haṭhayoga as subordinate to a Śaiva yoga known as Rājayoga. This article proposes that the Amaraughaprabodha's short recension is probably the earliest known work to combine Haṭha- with Rājayoga, on the basis of this recension’s close relationship with the Amṛtasiddhi, its rudimentary nature and the likelihood that Svātmārāma used it, and not the long recension, for composing the Haṭhapradīpikā. (shrink)