Study on knowledge and logic in Nyaya and Vaiśeṣika philosophy with comaparative aspects of Vedanta and Buddhist philosophy.

The COVID-19 pandemic has brought unprecedented, major challenges to the ethical conduct of research including challenges for the rapid and robust ethical review of biomedical research. The Indian...

Making decisions is an important component of everyday living, and issues surrounding autonomy and self-determination are crucial for persons with intellectual disabilities. Article 12 (Equal Recognition before the Law) of the UN Convention on the Rights of Persons with Disabilities addresses this issue of decision-making for persons with disabilities: the recognition of legal capacity. Legal capacity means recognizing the right to make decisions for oneself. Article 12 is also moving in the direction of supported decision-making, as an alternative to substituted (...) decision-making. The objective of this paper is to show conceptually the connection between supported decisionmaking and the preservation of personal autonomy for persons with intellectual disabilities. This paper discusses supported decision-making based on Bach and Kerzner's model: (a) legally independent status, (b) supported decision- making status, and (c) facilitated decision-making status. Arguments will be made based on John Stuart Mill's concept of autonomy and arguments against it using Sarah Conly's argument for paternalism. (shrink)

Making decisions is an important component of everyday living, and issues surrounding autonomy and self-determination are crucial for persons with intellectual disabilities. Adults with intellectual disabilities are characterized by the limitations in their intellectual functioning and in their adaptive behavior, which compromises three skill types, and this starts before the age of 18. Though persons with intellectual disabilities are characterized by having these limitations, they are thought to face significant decisionmaking challenges due to their disability. Moving away from this generalization, (...) Article 12 of the United Nations Convention on the Rights of Persons with Disabilities addresses this issue of decision-making for persons with disabilities, recognizing the right to legal capacity. (shrink)

This book examines the philosophy of the nineteenth-century Indian mystic Sri Ramakrishna and brings him into dialogue with Western philosophers of religion, primarily in the recent analytic tradition. Sri Ramakrishna’s expansive conception of God as the impersonal-personal Infinite Reality, Maharaj argues, opens up an entirely new paradigm for addressing central topics in the philosophy of religion, including divine infinitude, religious diversity, the nature and epistemology of mystical experience, and the problem of evil.

This article argues that contemporary philosophers have unduly ignored Sri Ramakrishna’s pioneering views on religious pluralism. The Bengali mystic Sri Ramakrishna (1836-1886) taught the harmony of all religions on the basis of his own spiritual experiences and his diverse religious practices, both Hindu and non-Hindu. Part I reconstructs the main tenets of Sri Ramakrishna’s model of religious pluralism. Part II explores how Sri Ramakrishna addresses the problem of conflicting religious truth-claims. Part III addresses some of the major criticisms leveled against (...) Sri Ramakrishna’s views on religious pluralism. (shrink)

This article featuring India constitutes one of five articles in a collection of essays on local capacity-building in research ethics by graduates from the University of Toronto’s Joint Centre for Bioethics MHSc in Bioethics, International Stream program funded by the Fogarty International Center for Advanced Study in the Health Sciences. Research ethics is a growing area of work and interest in India. Ethics review remains the weakest component in the mechanism of good clinical practice, and there is a severe dearth (...) of professionals trained in ethics who can provide leadership. Although the Indian Good Clinical Practice Guidelines, the Indian Medical Council Act, and the Drugs and Cosmetics Act require that the Indian Council of Medical Research’s ethical guidelines be followed as a mandatory requirement for physicians who conduct research, there is a pervasive lack of awareness of basic requirements guiding the ethical conduct of research. There is a great need to strengthen India’s research ethics capacity and regulatory framework for research. (shrink)

The world of the Hindi heroes of the 1970s, while decked in battle gear, largely belonged to the official state apparatus, either as members of vigilante self-defence squads – of which Bahadur was a pioneer – or bonafide members of the police force, like Inspector Vikram. The costumed superhero only emerged at the end of the Nehruvian period, gradually coming to defy its signature science and rationality. My article seeks to explore questions of the political economy of the superhero genre (...) and the affective valences of the supernatural in imaging/negotiating the national and transnational, through this conjunctural moment of the late 1970s and early 1980s. (shrink)

How did Romans perceive the changing relationships among leaders, the people, and the public sphere as their commonwealth (res publica) fell under the control of an emperor? This paper examines Ovid’s uses of the Latin adjective publicus, ‘public, common, open’, to explore strands of implicitly ‘republican’ political thought behind his poetic corpus. Ovid first celebrates Augustus’ material benefactions as common goods for private consumption; then dramatises the tragic consequences of arbitrary domination; and finally, from exile, treats the emperor himself as (...) a public property, subject to his people’s spectatorship and sovereignty of judgment. A final section draws on Ovid’s thinking on privacy, publicity, and information access to explore themes related to America’s ‘imperial presidency’, from the Founders’ emphasis on a free press to the recent interplay of secrecy, celebrity, and ‘sunshine’ laws. (shrink)

This handbook brings together a distinguished team of scholars from philosophy, theology, and religious studies to provide the first in-depth discussion of Vedanta and the many different systems of thought that make up this tradition of Indian philosophy. Emphasizing the historical development of Vedantic thought, it includes chapters on numerous classical Vedantic philosophies as well as the modern Vedantic views of Sri Ramakrishna, Sri Aurobindo, and Romain Rolland. The volume offers careful hermeneutic analyses of how Vedantic texts have been interpreted, (...) and it addresses key issues and debates in Vedanta, including religious diversity, the nature of God, and the possibility of embodied liberation. Venturing into cross-philosophical and cross-cultural territory, it also brings Vedanta into dialogue with Saiva Nondualism as well as contemporary Western analytic philosophy. Highlighting current scholarly controversies and charting new paths of inquiry, this is an indispensable research guide for anyone interested in the past, present, and future of Vedanta and Indian philosophy. (shrink)

Introduction Financial conflicts of interest (fCOI) present well documented risks to the integrity of biomedical research. However, few studies differentiate among fCOI types in their analyses, and those that do tend to use preexisting taxonomies for fCOI identification. Research on fCOI would benefit from an empirically-derived taxonomy of self-reported fCOI and data on fCOI type and payor prevalence.Methods We conducted a content analysis of 6,165 individual self-reported relationships from COI statements distributed across 378 articles indexed with PubMed. Two coders used (...) an iterative coding process to identify and classify individual fCOI types and payors. Inter-rater reliability was κ = 0.935 for fCOI type and κ = 0.884 for payor identification.Results Our analysis identified 21 fCOI types, 9 of which occurred at prevalences greater than 1%. These included research funding (24.8%), speaking fees (20.8%), consulting fees (18.8%), advisory relationships (11%), industry employment (7.6%), unspecified fees (4.8%), travel fees (3.2%), stock holdings (3.1%), and patent ownership (1%). Reported fCOI were held with 1,077 unique payors, 22 of which were present in more than 1% of financial relationships. The ten most common payors included Pfizer (4%), Novartis (3.9%), MSD (3.8%), Bristol Myers Squibb (3.2%), AstraZeneca (3.1%), GSK (3%), Boehringer Ingelheim (2.9%), Roche (2.8%), Eli LIlly (2.5%), and AbbVie (2.4%).Conclusions These results provide novel multi-domain prevalence data on self-reported fCOI and payors in biomedical research. As such, they have the potential to catalyze future research that can assess the differential effects of various types of fCOI. Specifically, the data suggest that comparative analyses of the effects of different fCOI types are needed and that special attention should be paid to the diversity of payor types for research relationships. (shrink)

While numerous commentators have discussed Kant’s views on mysticism in general, very few of them have examined Kant’s specific views on different types of mystical experience. I suggest that Kant’s views on direct mystical experience differ substantially from his views on indirect mystical experience (IME). In this paper, I focus on Kant’s complex views on IME in both his pre-critical and critical writings and lectures. In the first section, I examine Kant’s early work, Dreams of a Spirit-Seer, where he defends (...) the possibility that the Swedish mystic Emanuel Swedenborg’s alleged visions of the spirit-world are veridical cases of IME. In the second section, I discuss Kant’s views on IME during his critical period. I first argue that the epistemology of Kant’s Critique of Pure Reason accommodates the possibility of IME. I then examine Kant’s views on Swedenborgian visions in his lectures from the 1770s to the 1790s and argue that his critical views on Swedenborg are largely continuous with his pre-critical views in Dreams. Finally, I examine passages in Kant’s late works, Religion within the Bounds of Reason Alone and The Conflict of the Faculties, where he discusses three non-Swedenborgian types of IME. In the final section, I explore briefly how Kant’s views on IME relate to contemporary debates among analytic philosophers of religion regarding the nature and possibility of mystical experience. (shrink)

The Bhagavad Gītā has inspired more interpretive controversy than any other religious scripture in India’s history. The Gītā, a philosophical and spiritual poem of approximately seven hundred verses, is part of the ancient Sanskrit epic, the Mahābhārata. In the Gītā, the Lord Kṛṣṇa, who appears in the form of a charioteer, imparts spiritual teachings to the warrior Arjuna and convinces him to fight in a just war that entails the slaughter of many of Arjuna’s own relatives and loved ones. Śaṅkara, (...) the great eighth-century champion of the Advaita school of philosophy, wrote the first extant commentary on the Gītā. In this commentary, Śaṅkara interpreted the Gītā strictly in accordance with Advaita.. (shrink)

This study examines how key figures in the German aesthetic tradition—Kant, Schelling, Friedrich Schlegel, Hegel, and Adorno—attempted to think through the powers and limits of art in post-Enlightenment modernity. The aesthetic speculations of these thinkers, Maharaj argues, provide the conceptual resources for a timely dialectical defense of “aesthetic agency”— art’s capacity to make available uniquely valuable modes of experience that escape the purview of Enlightenment scientific rationality. The book has two interrelated aims. First, it provides new interpretations of the (...) aesthetic philosophies of Kant, Schelling, Schlegel, Hegel, and Adorno by focusing on aspects of their thought that have been neglected or misunderstood in both Anglo-American and German scholarship. Second, it attempts to demonstrate that their subtle investigations into the nature and scope of aesthetic agency have far-reaching implications for contemporary discourse on the arts. (shrink)

In a letter written in 1927, the French writer Romain Rolland asked Sigmund Freud to analyse the “oceanic feeling,” a religious feeling of oneness with the entire universe. I will argue that Rolland’s intentions in introducing the oceanic feeling to Freud were much more complex, multifaceted, and critical than most scholars have acknowledged. To this end, I will examine Rolland’s views on mysticism and psychoanalysis in his book-length biographies of the Indian saints Sri Ramakrishna and Swami Vivekananda, which he wrote (...) just after he mentioned the oceanic feeling to Freud in 1927. I will argue that Rolland’s primary intentions in appealing to the oceanic feeling in his 1927 letter to Freud—intentions less evident in his letters to Freud than in his biographies of Sri Ramakrishna and Vivekananda—were to challenge the fundamental assumptions of psychoanalysis from a mystical perspective and to confront Freud with a mystical “science of the mind” that he felt was more rigorous and comprehensive than Freud’s psychoanalytic science. (shrink)

This paper examines Swami Hariharānanda Āraṇya’s unique interpretation of smṛti as “mindfulness” (samanaskatā) in Patañjali’s Yogasūtra I.20. Focusing on his extended commentary on Yogasūtra I.20 in his Bengali magnum opus, the Pātañjaljogdarśan (1911), I argue that his interpretation of smṛti is quasi-Buddhistic. On the one hand, Hariharānanda’s conception of smṛti as mindfulness resonates strongly with some of the views on smṛti advanced in classic Buddhist texts such as the Satipaṭṭhānasutta and Buddaghośa’s Papañcasūdanī. On the other hand, he also builds into (...) his complex account of the practice of smṛti certain fundamental doctrines of Sāṃkhyayoga—such as mindfulness of the Lord (“īśvara”) and mental identification with the Puruṣa, the transcendental “Self” that is wholly independent of nature—which are incompatible with Buddhist metaphysics. I will then bring Hariharānanda’s quasi-Buddhistic interpretation of smṛti of Yogasūtra I.20 into dialogue with some of the interpretations of smṛti advanced by traditional commentators. Whereas many traditional commentators such as Vācaspati Miśra and Vijñānabhikṣu straightforwardly identify smṛti of I.20 with “dhyāna” (“concentration”)—the seventh limb of the aṣṭāṇgayoga outlined in Yogasūtra II.28-III.7—Hariharānanda argues that smṛti is the mental precondition for the establishment of dhyāna of the aṣṭāṇgayoga. (shrink)

This essay reconstructs the sophisticated views on free will and determinism of the nineteenth-century Hindu mystic Sri Ramakrishna and brings them into dialogue with the views of three western philosophers—namely, the Scottish Enlightenment philosopher Lord Kames and the contemporary analytic philosophers Saul Smilansky and Derk Pereboom. Sri Ramakrishna affirms hard theological determinism, the incompatibilist view that God determines everything we do and think. At the same time, however, he claims that God, in His infinite wisdom, has endowed ordinary unenlightened people (...) with the illusion of free will for the sake of their moral and spiritual welfare. Kames, I suggest, defends a theological determinist position remarkably similar to Sri Ramakrishna’s. However, I argue that Sri Ramakrishna’s mystical orientation puts him in a better position than Kames to explain why a loving God would implant in us the illusion of free will in the first place. I then show how certain aspects of the views of Smilansky and Pereboom resonate with those of Sri Ramakrishna. (shrink)

Recently, there has been a burgeoning of interest in the relationship between Schopenhauer's philosophy and Indian thought.1 One major reason for this trend is the growing conviction among scholars that a careful understanding of Schopenhauer's complex—and evolving—engagement with Indian thought can help illuminate crucial aspects of Schopenhauer's own philosophy.2 The late nineteenth-century German scholars Paul Deussen and Max Hecker are widely acknowledged to be the pioneers in the field of Schopenhauer's relation to Indian thought. Deussen, thoroughly trained in both indology (...) and Western philosophy, was the first to bring Schopenhauer's philosophy into dialogue with Indian thought... (shrink)

This paper problematizes the concept of individual autonomy in the on-going project of attempting to understand and construct global principles of bioethics. We argue that autonomy as it is commonly defined and interpreted, and the emphasis that is placed on it, presupposes an individualistic concept of the self, family, and community that arises out of a Euro-Western liberal tradition and that is often in tension with various non-Western perspectives. We conclude that a more globally dialogical approach to bioethics is required.

This essay identifies salient points of affinity and divergence in the monistic metaphysics and skeptical methodologies of the German idealist Hegel and the Indian Advaitin Śrī Harṣa. Remarkably, both Śrī Harṣa’s Khaṇḍanakhaṇḍakhādya (c. 1170) and Hegel’s Phänomenologie des Geistes (1807) attempt to defend a monistic standpoint exclusively by means of a sustained critique of non-monistic philosophical positions. I will argue, however, that Śrī Harṣa and Hegel diverge sharply in their specific views on the powers and limits of philosophy and on (...) the precise nature of monistic reality. In stark contrast to Hegel, Śrī Harṣa rejects the very possibility of a philosophical justification of monism, since he claims that the non-dual reality of Brahman lies beyond reason. Moreover, while Hegel drives a wedge between thought and empirical praxis, Śrī Harṣa insists that how we think and reason depends on the nature of our mind, which is itself conditioned by how we live. (shrink)

According to the influential German Indologist Paul Hacker, Swami Vivekananda was a “Neo-Hindu” who mistakenly clothed what were essentially Western values in superficially Indian garb in order to promote Indian nationalism. I argue that Vivekananda’s philosophy of “practical Vedānta”—which upholds the ethical ideal of serving all human beings as manifestations of God—has its roots not in Western values but in the teachings of his beloved guru Sri Ramakrishna. Sri Ramakrishna often spoke of his own spiritual experience of “vijñāna,” which revealed (...) to him that everything in the universe was a manifestation of God. Sri Ramakrishna derived from this vijñāna-based worldview a spiritual ethics of service—“śivajñāne jīver sevā” —that directly shaped Vivekananda’s later formulation of practical Vedānta. I conclude the paper by arguing that we should reject the “Neo-Vedāntic” paradigm in favor of a more nuanced and dialectical “cosmopolitan” approach to modern Vedānta. (shrink)

Classical and modern figures in numerous religious traditions—including Judaism, Christianity, Sufism, Hinduism, Mahāyāna Buddhism, and the Baha’i faith—have championed the doctrine of universal salvation, the view that everyone without exception will be saved.1 However, recent scholarly work on the topic has made clear that universal salvation is not a monolithic concept. Rather, the doctrine of universal salvation takes a wide variety of forms, depending on the broader theological or metaphysical framework within which it is embedded.Within Hinduism, for instance, figures as (...) diverse as Appayya Dīkṣita, Sri Ramakrishna, Sri Aurobindo, and Sarvepalli Radhakrishnan have all advocated the general doctrine of... (shrink)