Irregularity may occur on the earth’s surface in the form of mountains due to the imperfection of the earth’s crust. To explore the influence of horizontally polarized shear waves on mountains, we considered the fluid-saturated porous medium over an orthotropic semi-infinite medium with rigid and soft mountain surfaces for wave propagation. The mountain surface is defined mathematically as a periodic function of the time domain. The physical interpretation of materials’ structure has been explained in rectangular Cartesian coordinate system originated at (...) the contact interface of layer and half-space. The displacement of the mountains has been derived by solving energy equations analytically. The influence of rigid and soft mountain surfaces on the phase velocity of shear waves has been demonstrated graphically. (shrink)

This paper is an attempt to see the similarity between the Shankara’s notion of Ätman and Husserl’s Transcendental Ego. Both thinkers, Husserl and Shankara trace true knowledge to the transcendental self. The former describes the self as the embodiment of absolute knowledge that transcends the limitations of the body, the senses and the intellect. In the state of bondage and ignorance, this Transcendental Ego is oblivious of its ontological and cognitive priority or transcendence and seeks knowledge in the natural world (...) of relative truths. It forgets that this world is merely an appearance (vivarta) rooted in the Ᾱtman which is identical with Brahman. (shrink)

The idea to work on this topic was come to my mind when I came across Masaaki Hattori’s comment that Dinnaga has accepted Bhartrhari’s views regarding the meaning of a sentence although their theories of word meaning are completely different from each other. According to Bhartrhari, in all phenomenal entities there are two elements viz. jati and vyakti; jati refers to the real element and vyakti to the unreal. Vyakti suffer changes, whereas jati remains constant. Again according to him the (...) real unit of language is a sentence, and not words or letters, because only a sentence conveys one full idea of the speaker. It’s meaning is also an instantaneous flash of pratibha or intuition, which has no parts. Dinnaga, on the other hand did not accept the reality of word‐ meaning (samanya),but maintained that words deal directly with conceptual images or vikalpas, which are purely subjective constructions of the mind, and therefore there can be no direct connection between words and external objects. The function of a word in a sentence is similar to the function of an inferential mark (linga) in the process of inference and it indicates its object through the exclusion of other things (apoha). Thus, there seems to be some contradictions in Dinnaga’s views on sentence meaning. But I think Dinnaga did not accept Bhartrhari’s views in toto. He could not possibly have done so. There is, however, a resemblance between Dinnaga and Bhartrhari in that each accepted that the primary unit of linguistic meaning is the entire sentence; the meaning of an individual word is abstracted from the whole meaning of the sentence. It is only in that respect that the two philosophers can be said to have roughly the same theory of sentential meaning. (shrink)

Buddhist logicians have rejected the reality of universals on the one hand, and, on the other hand, given a substitute in the form of the doctrine of Apoha. The doctrine of apoha first appears in Dinnaga’s Pramanasamuccaya, according to which words and concepts are negative by their very nature. They proceed on thebasis of negation. They express their own meaning only by repudiating their opposite meaning. The Buddhist logicians talk of two types of knowledge, viz., pratyaksa, which is non- relational (...) and anumana, which is relational. They accept nirvikalpaka pratyaksa as a pure pratyaksa, and savikalpaka pratyaksa has been merged with anumana by them. According to them, cognition is either a direct awareness of an object, which is independent of any mentalconstructionor it is an awareness of an object which is a mentalconstruction. Further, according to the Buddhist logicians inferences are of two kinds, viz., svarthanumana and pararthanumana. But they do not accept pararthanumana as a source of knowledge. Now, since perception is devoid of kalpana, perceptual knowledge is essentially non-linguistic and does not involve any general concept or universal. Thus,Apoha has no role to play in perceptual knowledge. On the other hand, savikalpaka pratyaksa and anumana are based on kalpana, thus according to the Buddhist logicians knowledge of universal is essential for both, savikalpaka pratyaksa and anumana. (shrink)

(1991). The Effect of a Package of Some Curricular Strategies on the Study Habits of Rural Primary School Students: a year long study. Educational Studies: Vol. 17, No. 3, pp. 261-271.

What did science make possible for colonial rule? How was science in turn marked by the knowledge and practices of those under colonial rule? Here I approach these questions via the social history of Madras Observatory. Constructed in 1791 by the East India Company, the observatory was to provide local time to mariners and served as a clearinghouse for the company’s survey and revenue administration. The astronomical work of Madras’ Brahmin assistants relied upon their knowledge of jyotiśāstra [Sanskrit astronomy/astrology], and (...) can be seen as a specialized form of the kind of South Indian scribal labor and knowledge that also staffed the company’s tax offices. If at Greenwich the division of labor meant observatory work bore resemblances to the factory and the accounts office, in Madras, astronomy and accounting drew on similar labor forms because they were part of the same enterprise. But the company did not just adapt preexisting forms of labor, it also attempted to produce its own at a school built near the observatory to train “half-caste” orphans as apprentice surveyors and assistant computers. The school, staffed by the Brahmins, drew upon knowledge and pedagogical practice associated with the tinnai, the schools in which upper-caste children learned to read, write, and calculate. For a time, the observatory’s social order was literally “half-caste.” The paper also considers how the relationship between caste, status, and instrument was reflected in the visual and material culture of the observatory, such as in Indian-language inscriptions on its central pillar. For company astronomers, the measurement of time meant reworking the relationships among the Indian past, the colonial present, and an imperial posterity. Science under colonial rule spanned multiple temporal and social registers because it was the result of negotiations between the demands of political economy and the knowledge and practices of colonized others. (shrink)

There seems to exist a dilemma in the literature as to the correct relativistic formula for the Sagnac phase-shift. The paper addresses this issue in the light of a novel, kinematically equivalent linear Sagnac-type thought experiment, which provides a vantage point from which the effect of rotation in the usual Sagnac effect can be analyzed. The question is shown to be related to the so-called rotating disc problem known as the Ehrenfest paradox. The relativistic formula for the Sagnac phase-shift seems (...) to depend on the way the paradox is resolved. Kinematic resolution of the Ehrenfest paradox proposed by some authors predicts the usually quoted formula for the Sagnac delay but the resolution itself is shown to be based upon some implicit assumptions regarding the behaviour of solid bodies under acceleration. In order to have a greater insight into the problem, a second version of the thought experiment involving linear motion of a “special type” of a non-rigid frame of reference is discussed. It is shown by analogy that the usually quoted special relativistic formula for the Sagnac delay follows, provided the material of the disc matches the “special type.”. (shrink)

Fanon: life in a revolution -- Influences and engagements -- Colonialism, race and the native psyche. Race, colonialism and identity -- The black man's inferiority complex and race -- The dependency complex -- "Mental disorders" and colonial psychiatry -- Colonialism, gender, sexuality. Colonialism and its sexual economy -- Colonialism and sexual violence -- Women, the anti-colonial struggle and the veil -- On violence I: the destruction of selfhood. Colonial violence -- Territory, geography and the violence of space -- Embodied violence (...) and the alienation of the self -- Hegemony, violence and cultural trauma -- On violence II: the reconstruction of selfhood. Anti-colonial struggles and instrumental violence -- Absolute violence, self-realization and humanism -- Decolonization. Black consciousness, negritude and national cultures -- Negritude -- National culture -- Intellectuals, poets and the peasantry -- The intellectual and the masses -- The peasantry, the masses and political organization -- Nationalism and its pitfalls. In the name of the nation -- Fanon's critique of negritude -- A new humanism? The "problem" of humanism -- The liberated postcolonial -- The ethics of recognition -- Collective ethics -- Beyond national consciousness, towards universalism -- After Fanon. (shrink)

The paper develops value based management guidelines from the famous Indian treatise on management, Kautilya's Arthashastra. Guidelines are given for individual components of a total framework in detail, which include guidelines for organizational philosophy, value based leadership, internal corporate culture, accomplishment of corporate purpose and feedback from stakeholders.

In today’s age, we see the increasing influence of technology on people, which begs to raise the question: “Is society determined by technology?” Rising up within the constraints of each society, technology had its limitations, as it catered to the needs and interests of the masses. As society evolved, so did its requirements. We are at a stage where dependence on technology has gone through the roof with new innovations coming up in the sector, the rise of artificial intelligence, for (...) instance. Technology has replaced the concept of being a mere tool and is creating/demanding space of its own. With advancements in various fields like robotics which churn out machines that can mimic human behaviour and are equipped with anthropomorphic features, it has become rather difficult to view them as mere commodities waiting for one’s (human master’s) command. Keeping this in view, the paper primarily focuses on the relationship between society and technology, with special emphasis on artificial intelligence, through an analysis of the films Ra One (Bollywood), Android Kunjappan (Mollywood), and Ironman 3 (Hollywood). Secondarily, an experimental study was carried out to know the perception of the Engineering students, the future technologists, who are the stakeholders of the 21st-century technological world, with an aim to know their perception of technology and bring an awareness of the limitations of technology and its role in the creation of utopian and dystopian world. Finally, the paper examines the consequence of technological determinism and autonomy from a colonial perspective and intends to bring preparedness among the students to perceive technology conscious of its limitation and bring harmony between society and technology that leads towards building a utopian world. (shrink)

The reluctant revolutionary -- The patent slave -- The golden Dane -- The quantum atom -- When Einstein met Bohr -- The prince of duality -- Spin doctors -- The quantum magician -- A late erotic outburst -- Uncertainty in Copenhagen -- Solvay 1927 -- Einstein forgets relativity -- Quantum reality -- For whom Bell's theorem tolls -- The quantum demon.

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 Ten Chapters Of The Book Deals With Indian Tradition And Customs, Including Those Which Find Up A Place In Jain And Buddhist Literature, Vedanta, Brahmanical And Kshtriya Traditions.

Applications of quantum mechanics in the computational and information processing tasks is a recent research interest among the researchers. Certain operations which are impossible to achieve in the description of quantum mechanics are known as no-go theorems. One such theorem is no-splitting theorem of quantum states. The no-splitting theorem states that the information in an unknown quantum bit is an inseparable entity and cannot be split into two complementary qubits. In this work, we try to find out the class of (...) operators for which the splitting is possible in a probabilistic way. The work also aims to find the connection between the unitary operators and probabilistic splitting. (shrink)

Post-globalization trends have left many people with a sense of insecurity—on both the economic and the employment fronts. Business re-engineering, downsizing, lay-offs, excessive consumerism and greed have altered the rules of the business game. Skewed attention to mere economic criteria in many business organizations, even at the cost of societal and environmental factors, is leading to a sense of hollowness, ‘something missing’, in the organization and its employees. People are making every attempt to discover this ‘missing component’ in their lives, (...) with particular reference to their work lives. This ‘missing component’ is referred to as ‘spirit at work’ in management literature. Bringing in spirit at work has become a matter of priority for many business organizations, in their drives for sustained success. Spirit at work is about care, compassion, integrity, and about attempting to live one’s values at the workplace. It is about employees who are passionate and energized by their work, who find meaning and purpose and pursue excellence in their work, and who feel that they can express their complete selves at work. It is about individuals and organizations that see work as an opportunity to grow and to contribute to society in a meaningful way. Spirit at work can be better understood by gaining clarity about the key aspects that constitute this concept. This article reviews the extant litera-ture on spirit at work, highlights the key dimensions of spirit at work, and elaborates on each of them. A number of Indian scholars like S.K. Chakraborty, Subhash Sharma, M.B. Athreya, Panduranga Bhatta and others have proposed an Indian perspective of spirit at work and have elaborated on it since a decade and a half. This article extends the Indian perspective further, based on Indian psychophilosophy, and establishes its comprehensive and inclusive nature that enables incorporation of most of the key dimensions of spirit at work as identified in literature. (shrink)

Owing to the growing academic and practitioner’s interest in the field of Corporate Social Responsibility, there is a need to do a comprehensive assessment and synthesis of research activities. This article addresses this need and examines the academic literature on Corporate Social Responsibility and Performance using a paradigmatic and methodological lens. The objective of this article is fourfold. First, it examines the status of CSR research from its beginning especially after 1970 to year 2008 in leading academic journals and reports (...) to assess the focus areas of research on CSR so far. Second, it analyzes the research paradigms adopted in these research articles using the Operations Research Paradigm framework. Third, it compares and contrasts various kinds of research articles, methodologies, and research designs used in various researches in literature. Finally, it uncovers the implications of this study and directions for future research. (shrink)

Contributed articles on various aspects of Buddhist philosophy, literature and doctrines.

Contributed articles on various aspects of Buddhist philosophy, literature and doctrines.

In lieu of an abstract, here is a brief excerpt of the content:Pains And Gains Of Rural Health Practice:Lessons Books Never TaughtSridevi Seetharam, Bindu Balasubramaniam, G. S. Kumar, and M. R. SeetharamHow The Journey BeganIn the early 1980s, as fresh graduates from Mysore Medical College in southern India, we were brimming with a zeal to "cure the sick" and "change the world." We had an ideal of evidence-based, rational, ethical and equitable health care and set out to serve rural (...) and under-served communities which included displaced forest-based tribes. In the initial years, with the naivety of the inexperienced, we believed that by correcting the dehydration of the doe-eyed six-year-old Mare and giving her a free course of antibiotics, we had made health care accessible to her. Much to our dismay, within a month, Mare was back in the outpatient clinic, with diarrhea all over again and looking thinner than ever. We realized that it was a losing battle to keep her healthy as long as she continued to drink water from the same contaminated stream, live in unhygienic surroundings, and eat only the paltry meals that her family could barely afford. We gradually began to connect these living examples to what our preventive medicine text books had stressed all along—there are many social determinants of health which, if left unaddressed, do not permit realization of the vision of health for all.Such instances continually pulled us out of the hospital building and into the villages and tribal hamlets. We discovered that our textbook of Preventive and Social Medicine (Park, 1986) (P&SM as we used to call it), was our most valuable possession. [End Page 106] We devoured the descriptions of national health programs, sanitation procedures, water treatment protocols, and maintenance of cold chain for vaccines with a completely new perspective. We discovered the Manual of Basic Techniques for a Health Laboratory, (World Health Organization, 1980) detailing how to set up a laboratory with low cost, reliable and simple methods. We learned to drive a jeep to haul supplies and patients. To step up the level of clinical care, some of us pursued post-graduate programs and equipped ourselves to provide more specialized care too. It has been over two decades since we embarked on this journey. We have encountered a variety of perplexing dilemmas with no clear solutions. We have sometimes been compelled to adopt health practices that were not really evidence-based, seemingly irrational, inequitable and even downright unethical. This narration describes only a few of our thousands of cases, and hopefully conveys our periods of self-doubt, despair and hope, as well as, the challenges we face to reconcile with the difficult choices we are forced to make every day.Unforeseen Challenges in Saving Mothers and ChildrenHigh maternal and child mortality rates have been one of the most disturbing aspects of the health care scenario in rural India. To ensure immunization of all children, health workers with vaccine carriers go from village to village and hamlet to hamlet to reach those infants that would have missed visits to the immunization clinics. Our grass-root workers facilitate these visits by identifying households with such children. Occasionally, they encounter families who spirit away the infant into the adjoining woods as soon as the health worker is seen approaching, and blandly proclaim that the child is not at home. Despite reassurance and counseling about the safety and necessity of the vaccine, their apprehensions and misconceptions are insurmountable. What is the extent of the responsibility of the health worker? Is it ethical to hunt down the child and force the administration of the vaccine in view of the public health gains, besides the child's welfare?A few months ago, a pre-term neonate was admitted to our hospital, but worsened and needed referral to a higher centre in the city. The family refused to go despite repeated persuasion and detailed explanation about the technical limitations of care at our centre. From the family's perspective, the variety of social, cultural, and monetary challenges they would face in the city were themselves limitations for care. We were compelled to retain the baby and continue giving the best care we could.Two... (shrink)