Kurt Gödel’s Incompleteness theorem is well known in Mathematics/Logic/Philosophy circles. Gödel was able to find a way for any given P (UTM), (read as, “P of UTM” for “Program of Universal Truth Machine”), actually to write down a complicated polynomial that has a solution iff (=if and only if), G is true, where G stands for a Gödel-sentence. So, if G’s truth is a necessary condition for the truth of a given polynomial, then P (UTM) has to answer first that (...) G is true in order to secure the truth of the said polynomial. But, interestingly, P (UTM) could never answer that G was true. This necessarily implies that there is at least one truth a P (UTM), however large it may be, cannot speak out. Daya Krishna and Karl Potter’s controversy regarding the construal of India’s Philosophies dates back to the time of Potter’s publication of “Presuppositions of India’s Philosophies” (1963, Englewood Cliffs Prentice-Hall Inc.) In attacking many of India’s philosophies, Daya Krishna appears to have unwittingly touched a crucial point: how can there be the knowledge of a ‘non-cognitive’ mokṣa? [‘mokṣa’ is the final state of existence of an individual away from Social Contract]—See this author’s Indian Social Contract and its Dissolution (2008) mokṣa does not permit the knowledge of one’s own self in the ordinary way with threefold distinction, i.e., subject–knowledge-object or knower–knowledge–known. But what is important is to demonstrate whether such ‘knowledge’ of non-cognitive mokṣa state can be logically shown, in a language, to be possible to attain, and that there is no contradiction involved in such demonstration, because, no one can possibly express the ‘experience-itself’ in language. Hence, if such ‘knowledge’ can be shown to be logically not impossible in language, then, not only Daya Krishna’s arguments against ‘non-cognitive mokṣa’ get refuted but also it would show the possibility of achieving ‘completeness’ in its truest sense, as opposed to Gödel’s ‘Incompleteness’. In such circumstances, man would himself become a Universal Truth Machine. This is because the final state of mokṣa is construed as the state of complete knowledge in Advaita. This possibility of ‘completeness’ is set in this paper in the backdrop of Śrī Śaṅkarācārya’s Advaitic (Non-dualistic) claim involved in the mahāvākyas (extra-ordinary propositions). (Mahāvākyas that Śaṅkara refers to are basically taken from different Upaniṣads. For example, “Aham Brahmāsmi” is from Bṛhadāraṇyaka Upanisad, and “Tattvamasi” is from Chāndogya Upaniṣad. Śrī Śaṅkarācārya has written extensively. His main works include his Commentary on Brahma-Sūtras, on major Upaniṣads, and on ŚrīmadBhagavadGītā, called Bhāṣyas of them, respectively. Almost all these works are available in English translation published by Advaita Ashrama, 5 Dehi Entally Road, Calcutta, 700014.) On the other hand, the ‘Incompleteness’ of Gödel is due to the intervening G-sentence, which has an adverse self-referential element. Gödel’s incompleteness theorem in its mathematical form with an elaborate introduction by R.W. Braithwaite can be found in Meltzer (Kurt Gödel: on formally undecidable propositions of principia mathematica and related systems. Oliver & Boyd, Edinburgh, 1962). The present author believes first that semantic content cannot be substituted by any amount of arithmoquining, (Arithmoquining or arithmatization means, as Braithwaite says,—“Gödel’s novel metamathematical method is that of attaching numbers to the signs, to the series of signs (formulae) and to the series of series of signs (“proof-schemata”) which occur in his formal system…Gödel invented what might be called co-ordinate metamathematics…”) Meltzer (1962 p. 7). In Antone (2006) it is said “The problem is that he (Gödel) tries to replace an abstract version of the number (which can exist) with the concept of a real number version of that abstract notion. We can state the abstraction of what the number needs to be, [the arithmoquining of a number cannot be a proof-pair and an arithmoquine] but that is a concept that cannot be turned into a specific number, because by definition no such number can exist.”.), especially so where first-hand personal experience is called for. Therefore, what ultimately rules is the semanticity as in a first-hand experience. Similar points are voiced, albeit implicitly, in Antone (Who understands Gödel’s incompleteness theorem, 2006). (“…it is so important to understand that Gödel’s theorem only is true with respect to formal systems—which is the exact opposite of the analogous UTM (Antone (2006) webpage 2. And galatomic says in the same discussion chain that “saying” that it ((is)) only true for formal systems is more significant… We only know the world through “formal” categories of understanding… If the world as it is in itself has no incompleteness problem, which I am sure is true, it does not mean much, because that is not the world of time and space that we experience. So it is more significant that formal systems are incomplete than the inexperiencable ‘World in Itself’ has no such problem.—galatomic”) Antone (2006) webpage 2. Nevertheless galatomic certainly, but unwittingly succeeds in highlighting the possibility of experiencing the ‘completeness’ Second, even if any formal system including the system of Advaita of Śaṅkara is to be subsumed or interpreted under Gödel’s theorem, or Tarski’s semantic unprovability theses, the ultimate appeal would lie to the point of human involvement in realizing completeness since any formal system is ‘Incomplete’ always by its very nature as ‘objectual’, and fails to comprehend the ‘subject’ within its fold. (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.

Recent events have highlighted large-scale systemic racial disparities in U.S. criminal justice based on race and other demographic characteristics. Although criminological datasets are used to study and document the extent of such disparities, they often lack key information, including arrestees’ racial identification. As AI technologies are increasingly used by criminal justice agencies to make predictions about outcomes in bail, policing, and other decision-making, a growing literature suggests that the current implementation of these systems may perpetuate racial inequalities. In this paper, (...) we argue that AI technologies should be investigated to understand how they recognize racial categories and whether they can be harnessed to fill missing race data. By bridging this gap, we can work towards better understanding racial inequalities in a wide range of contexts, most notably criminal justice. Using a multidisciplinary perspective, we rethink the design and methodology used in facial processing technology (FPT) based on supervised deep learning model (DLM) image classification. By modifying standard FPT pipelines to tackle multiple sources of DLM bias, we propose an experimental methodology based on ethical AI principles to generate binary (Black and White) racial categories using mugshots. We go beyond simply reporting DLM accuracies and address fundamental issues such as generalizability and interpretability by using a “self-auditing” approach. First, we evaluate the inference performances of 42 fine-tuned DLMs using unseen test images from the same dataset but subject to varying data augmentations. Next, to interpret and validate our methodological approach, we apply gradient-based saliency maps to assess the consistency of facial region relevance and attribution. Finally, drawing upon insights from three areas (computer science, sociology, and law), we investigate the efficacy of our DLM-based method as a tool for detecting racial inequalities in criminal justice. (shrink)

1. Over the last 50 years or so, and especially over the last few decades, the U.S. and many other societies have undergone a large, rapid, and broad decline in anti-gay attitudes. The magnitude, s...

The COVID-19 pandemic has shaken the world. After liberalization in 1991, microfinance became a panacea for poor people without collateral and information asymmetry. The higher cost of microfinance and debt traps highlighted the need for the state to intervene in resource redistribution. In addition, national lockdowns and COVID-19 restrictions have made it difficult for emerging economies like India to achieve this sustainable development goal. The Reserve Bank of India introduced self-help group (SHG) bank linkage to ensure the financial inclusion of (...) the poor. The difference-in-difference method examined how SHGs affect entrepreneur households’ income. CMIE Consumer Pyramid dx data were used for analysis. The data establish that SHGs have increased the income of the households, and demographic factors such as education, income level and gender also impact the financial inclusion of the poor. (shrink)

In this essay, I argue that the Indian state’s response to the Maoist insurgency has been ideologically shaped by the “new terrorism” discourse cultivated by Western powers, particularly by the United States. Following the post-9/11 othering of Islamic terrorism as a trope of a “civilizational clash” between East and West, the Indian state has strategically demarcated the regions affected by the Maoist armed insurgency as the “Red Corridor,” conceiving the insurgency as “the single biggest threat to the internal security of (...) the nation.” The domestic othering of the Red Corridor as an “unpatriotic,” “undemocratic,” “contaminated,” or even a “diseased zone” is further exacerbated by the systemic demonization, criminalization, and depoliticization of the Maoist insurgency through state-sponsored propaganda. In the attempt to uncover the implied collusion and complicity between the U.S.-led “war on terror” and India’s “war with the Maoists,” I draw on Hamid Dabashi’s view of “post-Orientalism,” Giorgio Agamben’s notion of “bare life,” and Achille Mbembe’s coinage of “necropolitics.”. (shrink)

This study examined differences in the values patterns of business students from Anglo-American and Far Eastern country clusters using Allport et al.'s (1970) Study of Values. Differences were noted on five of the six attitudes; Theoretical, Economic, Political, Social, and Religious. Next, using multiple comparison method the value patterns of newly arrived Far Eastern students and Far Eastern students who had spent considerable time in the U.S. were compared for changes in value patterns that may be attributable to their stay (...) and study in the United States. Differences were found in terms of five of the six evaluative attitudes between the two groups. Value pattern of Far Eastern students who had lived and studied in the U.S. for a considerable period of time was also compared with that of Anglo-American students to examine the degree of convergence in their value systems. Findings of this study suggest that as a result of frequent and sustained cross-cultural contacts in another cultural environment, the value profile of individuals tend to get modified, so as to include the values preferred and desired in the new social environment. (shrink)

Topics in Cognitive Science, Volume 14, Issue 1, Page 54-77, January 2022.

Whether “information” exists in biology, and in what sense, has been a topic of much recent discussion. I explore Shannon, Dretskean, and teleosemantic theories, and analyze whether or not they are able to give a successful naturalistic account of information—specifically accounts of meaning and error—in biological systems. I argue that the Shannon and Dretskean theories are unable to account for either, but that the teleosemantic theory is able to account for meaning. However, I argue that it is unable to account (...) for error. Thus I conclude that while talk of informational meaning is justifiable within a naturalistic framework, talk of informational error is not, and must be used in a metaphorical sense only. (shrink)

On Jaina philosophy; includes translation in Hindi.

Considerable work during the past two decades has focused on modeling the structure of semantic memory, although the performance of these models in complex and unconstrained semantic tasks remains relatively understudied. We introduce a two‐player cooperative word game, Connector (based on the boardgame Codenames), and investigate whether similarity metrics derived from two large databases of human free association norms, the University of South Florida norms and the Small World of Words norms, and two distributional semantic models based on large language (...) corpora (word2vec and GloVe) predict performance in this game. Participant dyads were presented with 20‐item word boards with word pairs of varying relatedness. The speaker received a word pair from the board (e.g., exam‐algebra) and generated a one‐word semantic clue (e.g., math), which was used by the guesser to identify the word pair on the board across three attempts. Response times to generate the clue, as well as accuracy and latencies for the guessed word pair, were strongly predicted by the cosine similarity between word pairs and clues in random walk‐based associative models, and to a lesser degree by the distributional models, suggesting that conceptual representations activated during free association were better able to capture search and retrieval processes in the game. Further, the speaker adjusted subsequent clues based on the first attempt by the guesser, who in turn benefited from the adjustment in clues, suggesting a cooperative influence in the game that was effectively captured by both associative and distributional models. These results indicate that both associative and distributional models can capture relatively unconstrained search processes in a cooperative game setting, and Connector is particularly suited to examine communication and semantic search processes. (shrink)

Epistrofē, ili, Fenomen "vozvrashchenii︠a︡" v pervoĭ evropeĭskoĭ kulʹture -- "Osevye veka" evropeĭskoĭ istorii -- Logika istorii -- Istina i istorii︠a︡ -- Evropeĭskiĭ istorizm (nekotorye aspekty problemy).