Psychoanalytic jurisprudence attempts to understand the images used by law to attract and capture the subject. In keeping with the larger psychoanalytic tradition, such theories tend to overemphasise the paternal principle. The image of law is said to be the image of the paterfamilias—the biological father, the sovereign, or God. In contrast to such theories, I would like to introduce the image of the mother and analyse its impact on the subject’s relation to law. For this purpose, I examine the (...) history and use of the figure of Bharat Mata or Mother India and how it influences the Indian subject’s relation to law. When the subject is torn between his loyalties to the lawmaker–as–father and the nation–as–mother, who does he side with? Eschewing Greek myths and the Oedipus complex, I focus instead on Hindu mythology and the notion of an oedipal alliance to understand legal subjectivity in India. Lastly, I analyse a defining Indian political trial, the Gandhi murder trial, in which all these notions come to play and the accused justifies his decision to murder the father of the nation in the name of the motherland. (shrink)

The article reports findings of a study conducted to explore the cognitive moral logics used for considering software piracy as ethical or unethical. Since the objective was to elicit the moral logics from the respondents, semi-structured in-depth interviews of 38 software professionals of India were conducted. The content of the interviews was analyzed using the grounded theory framework which does not begin with constructs and their interlinkages and then seek proof instead it begins with an area of study and allows (...) them to emerge from that area of study. Given the objective of exploring moral logics, grounded theory seemed an appropriate choice. Results revealed that 21 respondents considered software piracy unethical whereas 17 did not. Though economic reasons formed the most fundamental logic in both the cases, an overall analysis revealed that the respondents mostly used moral justification (neutralization) for not considering software piracy unethical whereas those considering it unethical used normative (principled) logics. The interconnections among logics are analyzed and results are discussed along with the limitations of the study. (shrink)

This paper discusses the work of Ismat Chughtai (1911–1991), a controversial writer whose long literary career extending over four decades roughly corresponds to the formative stages of the Indian women's movement. It interprets Chughtai's novella The Heart Breaks Free (1966) to forward an anti-teleological enquiry of the women's movement in India. This progressive teleology often suggested by a discussion of the ‘waves’, ‘stages’ or ‘phases’ of the Euro-American women's movement and adopted to postcolonial women's movements, such as those in India, (...) Jamaica and South Africa, is belied by the piecemeal legislative gains won by activist efforts. Some of the questions governing my enquiry are: What lessons can a questioning of teleology teach us about the gains and losses of postcolonial women's movements? If the alternative to teleology is, as I suggest, a genealogy, then what constitutes a genealogical enquiry into the women's movement in India? In face of apparent and self-acknowledged losses and ineffectiveness in recent times, would the movement's apparent unity across religious differences be a way of initiating such an inquiry or is another mode of analysis required? The paper directs attention to the Indian women's movement's attempts at bringing together women of different religious persuasions, legislative, and religious edicts related to Muslim women's right to co-habitation and divorce, and ‘cases’ that serve as testing points of the movement's struggle against religious and state authority. It also points to the neglected factor of economic security for women as a way in which a genealogical inquiry can proceed so as to strengthen the legislation and the movement itself. (shrink)

Sport has become a significant part of the contemporary society culture. There has been developed a system of sciences dealing with sports. Philosophy figures prominently among them and it deals with aesthetic problems of sport. The problem of the aesthetic of sport is really of great importance as; first of all, it creates new fields of aesthetic activity and exerts aesthetic influence upon millions of people. Secondly, sports exert profound influence upon modern architecture, design, performing and fine arts, fashion and (...) lifestyle. Thirdly, sport has become one of important means of preservation and further development of traditions of national cultures and their aesthetic values. The development of sport is mainly determined by its aesthetic essence, therefore it is important to realize thespecific character of its content and avoid applying to it criteria of other kinds of aesthetic activity. The significance of the aesthetic aspect of sport is due to the fact that sport has contributed a lot to the development of human beings, their humanistic and aesthetic ideals, sensual image of a perfect man. The character of the contemporary society sport is complicated and controversial and therefore careful analysis of its content, of its structure and functions is necessary. (shrink)

Given the prevalence of corporate frauds and the significance of whistle blowing as a mechanism to report about the frauds, the present study explores the impact of ethical leadership and leader–member exchange (LMX) on whistle blowing. Additionally, the article also explores the moderating role of the moral intensity [studied as magnitude of consequences (MOC)] of the issue on this relationship. The article reports results of three experimental studies conducted on the postgraduate students of a premier technology institute in India. Ethical (...) leadership, LMX, and moral intensity are manipulated through scenarios. Study one ( n = 81) manipulates ethical leadership (ethical/unethical) and quality of LMX (low and high) as independent variables; study two ( n = 80) manipulates ethical leadership and moral intensity (high and low MOC), and study three ( n = 87) manipulates LMX and MOCs to assess their individual and joint effects on whistle blowing. Results show that not only do ethical leadership and LMX predict whistle blowing, but these relationships get moderated by the moral intensity of the issue as well. (shrink)

What justifies the use of Bayesian statistics in science? The traditional answer is that Bayesian statistics is simply an instance of orthodox expected utility theory. Thus, Bayesian statistical methods, like principles of utility theory, are justified by norms of individual rationality. In particular, most Bayesians argue that a scientist's credences must satisfy the probability axioms if she adheres to norms of practical and epistemic rationality. We argue that, to justify Bayesian statistics as a tool for science, it is necessary that (...) a scientist's public credences obey the probability axioms. We claim that norms of collective science help justify this restricted view, termed public probabilism. (shrink)

PurposePossession and usage of data-enabled smartphones have added further complexity to the issue of cyberloafing behavior and it certainly evokes newer ethical concerns. This study aims to explore how working individuals perceive the ethicality of their cyberloafing behaviors at the workplace and the cognitive logics they apply to justify their cyberloafing behavior.Design/methodology/approachIncorporating constructivist grounded theory methodology, 19 working managers from various organizations were interviewed face-to-face and responses were audio-recorded with prior consent. The recordings were transcribed verbatim, simultaneously analyzed and coded (...) to let the themes emerge out of the data.FindingsThe research showed that working managers use varied combinations of office computers, personal laptops, smartphones, wireless internet provided at the office and personal mobile-internet to loaf around at workplaces. Moreover, it unearthed that employees use nine different neutralization techniques and six different ethical logics (with normative undertones) in a network fashion while considering the ethicality of cyberloafing behavior.Practical implicationsRecognizing the complexities is imperative to moderate any deviant behavior in an organization. The layers of ethicality and neutralization tactics will equip the working managers and companies to place the required internet and smartphone usage policies in the future.Originality/valueThis research has taken into account all forms of cyberloafing behaviors. The perceived ethicality of cyberloafing behavior at the workplace was not fully explored in a holistic manner before, specifically in the Indian context. (shrink)

Purpose Previous studies on cyberloafing have so far not focused on the interlinkages among push factors, pull factors, consequences of actions and value orientations of the employees in a comprehensive manner. The purpose of this study is to close that gap by integrating push-pull theory with means-end chain framework. Design/methodology/approach Using a soft-laddering technique, semi-structured interviews were conducted with 21 Indian employees from various organizations with prior written consent. After performing the content analysis and preparation of ladders, an implication matrix (...) and a hierarchical value map were constructed using the LadderUX tool. Findings “Upholding conversational conformity,” “achieving efficiency through noise cancellation,” “addressing occasional requirements,” “social networking as a coping mechanism,” “staying informed and sharing opinions,” “attempting job or profile alteration” and “fulfilling transactional obligations” turned out to be the seven prominent means-end chain patterns, with their respective push-pull factors, consequences and value orientations. This study also suggested the multifaceted character of cyberloafing in a continuum, from “serious-destructive” to “minor-positive” to “facilitative-productive.” Research limitations/implications This study has been conducted by focusing on cyberloafing at physical workplaces and not in the context of distributed work environments. Practical implications The findings of this study will enable organizations to frame an appropriate set of guidelines to control this behavior. Originality/value To the best of the authors’ knowledge, this study is the first to integrate the push-pull theory and means-end chain framework to explore the nuances of cyberloafing among employees. (shrink)

This research was conducted to study the ethical issues involved in managing change-related issues and assess whether people in organizations perceive them to be ethical. Besides assessing people's perceptions of ethicality, it also explored the reasons people give for judging a situation as ethical or unethical. Research was conducted using scenarios involving ethical dilemmas related to lay offs, skills obsolescence, misinfor mation and preference for younger over older employees. Results show that the respondents were divided over three situations, namely, lay (...) offs, misinformation and preference for younger employees. The issue of skills obsolescence was considered unethical by most. The reasons given for judging a situation were different, implying that the ethical and unethical were not treated as two ends of a continuum. (shrink)

Alongside his much-discussed theory that humans are permanently, if only tacitly, self-aware, Avicenna proposed that in actively conscious self-knowers the subject and object of thought are identical. He applies to both humans and God the slogan that the self-knower is “intellect, intellecting, and object of intellection (‘aql, ‘āqil, ma‘qūl)”. This paper examines reactions to this idea in the Islamic East from the 12th-13th centuries. A wide range of philosophers such as Abū l-Barakāt al-Baghdādī, Faḫr al-Dīn al-Rāzī, al-Šahrastānī, Šaraf al-Dīn al-Mas‘ūdī, (...) al-Abharī, al-Āmidī, and Naṣīr al-Dīn al-Ṭūsī raised and countered objections to Avicenna's position. One central problem was that on widely accepted definitions of knowledge – according to which knowledge is representational or consists in a relation – it seems impossible for the subject and object of knowledge to be the same. Responses to this difficulty included the idea that a self-knower is “present” to itself, or that here subject and object are different only in “aspect (i‘tibār)”. (shrink)