A number of tensions have been suggested between stakeholder theory and strategic management (SM). Following a brief review of the histories of stakeholder theory and mainstream SM, we argue that many of the tensions are more apparent than real, representing different narratives about stakeholder theory, SM, business, and ethics. Part of the difference in these two theoretical positions is due to the fact that they seek to solve different problems. However, we suggest how there are areas of overlap, and we (...) argue that some of the tensions may, instead, provide interesting ways to put the two areas of scholarship and practice together. We maintain that SM and stakeholder theory could mutually benefit from a more pragmatist philosophy. (shrink)

After being at the periphery for decades, India's proactive engagement with East and Southeast Asia has gradually transformed it into an active participant in Asian regional organizations and multilateral processes. This paper examines early Indian attempts at forging pan-Asian unity and assesses the motivations and impact of its Look East Policy. It evaluates India's changing role towards regional cooperation in South Asia and sub-regional groupings, the impact of domestic politics, and discusses how China has influenced Indian perceptions and strategy towards (...) Asian regionalism. After a long gap, India is again contributing ideas on Asian integration and stresses that the broader East Asian integration process should remain open and inclusive. (shrink)

We propose a novel edge detector in the presence of Gaussian noise with the use of proximal support vector machine (PSVM). The edges of a noisy image are detected using a two-stage architecture: smoothing of image is first performed using regularized anisotropic diffusion, followed by the classification using PSVM, termed as regularized anisotropic diffusion-based PSVM (RAD-PSVM) method. In this process, a feature vector is formed for a pixel using the denoised coefficient’s class and the local orientations to detect edges in (...) all possible directions in images. From the experiments, conducted on both synthetic and benchmark images, it is observed that our RAD-PSVM approach outperforms the other state-of-the-art edge detection approaches, both qualitatively and quantitatively. (shrink)

On the life and works of Vācaspatimiśra, fl. 976-1000, Hindu philosopher.

This Work Analyses Some Basic Concepts Of Indian Ethics. It Shows That A Varnadharma Cannot Be Both Natural And Obligatory, The Prescription Of Acting Desirelessly Makes Any Desireless Action Justified, The Jivan-Mukti Concept Is Inapplicable, Etc.

: The authors suggest that it is the indeterminate limits of biotechnology that invite a multiplicity of interpretations of it. They note that incongruent interpretations of biotechnology arise from competing long-term human interests and from competing uses of language. They propose to resolve the opposition between incongruent interpretations by being more precise about what exactly is being debated in the name of biotechnology.

Man is endowed with brain and mind for comprehending reality of the world. Brain is material entity and is observable, while mind is a non-physical conceived entity. Scientific investigations enhance our knowledge of the functioning of brain and its constituents. They indicate mind-brain association but do not rule out the possibility, in which mind is a property of brain. The perceived reality of the world has both objective and subjective components. The objective components are attributed to brain either alone or (...) in association with mind. The subjective components are considered to be the creations of mind but they appear to contain grains of reality. Attempts made to separate these grains have succeeded partially. One hopes for complete success only after the incorporation of a few missing ingredients. It is our contention that the missing ingredients are human being as an entangled quantum entity - photon field, quantum entity's capability to read information from photon fields of other humans and from its own field reflected by the environment. The evidence for the first ingredient is provided by the analysis of spontaneously emitted visible range photon signals by human beings. The other two ingredients put usual charge- photon interaction in proper context. The experimental results relevant to mind- brain interface are briefly described. A few minutes' time series of small portion of these signals determines their nine properties, which establish quantum nature of signal, and specify quantum state of the dominant component to be squeezed state. Six properties differ in signals emitted at 12 anatomical sites of the same person. Profile of a property for a person is the set of its values at 12 sites. Profile is very informative and can discriminate persons with differing holistic features. Cluster analysis offers procedures for measuring qualitative holistic features e.g. procedure for measuring ‘meditativeness' of a person. The incorporation of other two ingredients chalks out a route for answering the question who we are? (shrink)

This paper will compare the presentation of solidarity in mainstream Christian ethics with the practices of solidarity as described in recent novels about immigrant and refugee experiences. The practice of solidarity in diaspora communities illuminates aspects of solidarity that have been hidden in mainstream Christian ethics. 1) Solidarity can be a “burdened virtue” that does not necessarily lead to flourishing. 2) Solidarity is practiced by “narrative selves” that inherit identities, relationships, and obligations.

Most accounts of immigration ethics implicitly rely upon neoclassical migration theory, which understands migration as the result of poverty and unemployment in sending countries. This paper argues that neoclassical migration theory assumes an account of the human person as solely an autonomous rational agent which then leads to ethics of migration which overemphasize freedom and self-determination. This tendency to assume that migration works as neoclassical migration theory describes is shared by political philosophers, such as Joseph Carens, Michael Walzer, and David (...) Miller. This paper argues that all three philosophers incorrectly frame migration as a contest between the freedom of the migrant and the communal self-determination of the political community. Migration systems theory is presented as a theory that draws upon a relationally embedded understanding of autonomy in order to begin to develop a migration systems ethics. This paper concludes by arguing that the central ethical category for an ethics of migration is not freedom or self-determination, but justice-in-relation. (shrink)

On semantics according to the Vākyārthamātr̥kā of Śālikanāthamiśra, fl. 780-825.

Sanskrit research articles on Hindu philosophy and controbution of Assam to Sanskrit literature.

On theory of Knowledge and semantics accroding to Mimamsa philosophy.

This study described the relationships between academic class and student moral sensitivity and reasoning and between curriculum design components for ethics education and student moral sensitivity and reasoning. The data were collected from freshman (n = 506) and senior students (n = 440) in eight baccalaureate nursing programs in South Korea by survey; the survey consisted of the Korean Moral Sensitivity Questionnaire and the Korean Defining Issues Test. The results showed that moral sensitivity scores in patient-oriented care and conflict were (...) higher in senior students than in freshman students. Furthermore, more hours of ethics content were associated with higher principled thinking scores of senior students. Nursing education in South Korea may have an impact on developing student moral sensitivity. Planned ethics content in nursing curricula is necessary to improve moral sensitivity and moral reasoning of students. (shrink)

Using recontructive ideas available in classical Indian original works, this book makes a departure in the style of modern writings on Indian moral philosophy.

Daya Krishna’s creative criticism of the prevalent traditionalist interpretation of classical Indian philosophy is analytically stated and evaluated. His objections to classifying Indian philosophies into orthodox and heterodox systems, applying to a group of differing philosophies the common labels of vedānta or vedāntic, making these terms multi-referential, inappropriately titling some books as Nyāyasūtra, Sānkhayarikārika, etc., though they discuss a miscellany of themes, etc., are also discussed and assessed. His calling of these terms and some others of their like, or the (...) practice of using them, mythical is examined. It is shown that they may not be accurate but their use has not become disutile. In their prevailing usage, seemingly misleading characters have become sterile and therefore they have ceased to be misleading and continue functioning as convenient classificatory terms. Enjoying his calling of the concept of puruṣārtha and the theory of puruṣārtha too mythical, it has been shown that the concept is not because it means any object of anyone’s and there are many such objects; the theory is not because it is historically an important component of classical Indian value theory. I have also shown that as presented by traditionalist writers, it is not a logical elegant theory, but a fairly workable one can be carved out of the classical theory by linking together some elements of it in newer ways with the logical cement obtainable from modern value theorizing. Something similar has been done with Daya Krishna ’s analysis of the traditionalist claim that Indian philosophy is spiritualist. DK links it with Indian culture through the concept of mokṣa. I have shown that it is the result of linking philosophy too tightly with religion, of course, through the doorway of the concept of mokṣa, by pointing out that mokṣa is a religious, and not an ethical, value. (shrink)