Earlier evidence suggests that besides humans, some species of mammals and birds demonstrate visual self-recognition, assessed by the controversial “mark” test. Whereas, there are high levels of inter-individual differences amongst a single species, some species such as macaques and pigeons which do not spontaneously demonstrate mirror self-recognition can be trained to do so. We were surprised to discover that despite being widely used as a model system for avian research, the performance of zebra finches on the mark test had not (...) been studied earlier. Additionally, we studied the behavioral responses of another species of passerine songbirds to a mirror and the MSR mark test. Although a small number of adult male zebra finches appeared to display heightened responses toward the mark while observing their reflections, we could not rule out the possibility that these were a part of general grooming rather than specific to the mark. Furthermore, none of the house crows demonstrated mark-directed behavior or increased self-exploratory behaviors when facing mirrors. Our study suggests that self-directed behaviors need to be tested more rigorously in adult male zebra finches while facing their reflections and these findings need to be replicated in a larger population, given the high degree of variability in mirror-directed behaviors. (shrink)

In this paper, we present a computational algebraic representation of Hindi syntax. This paper is the first attempt to establish the representation of various facets of Hindi syntax into algebra, including dual nominative/ergative behavior, a syntacto-semantic case system and complex agreement rules between the noun and verb phrase. Using the pregroup analysis framework, we show how we represent morphological type reduction for morphological behavior of lexical markers, the representation of causative constructions which are morphologically affixed, as well as of light (...) verb constructions which form the verb by joint predication. We present examples adapted from the Hindi Dependency Treebank to show the pregroup analysis of Hindi sentences. (shrink)

The advent of the intelligent robot has occupied a significant position in society over the past decades and has given rise to new issues in society. As we know, the primary aim of artificial intelligence or robotic research is not only to develop advanced programs to solve our problems but also to reproduce mental qualities in machines. The critical claim of artificial intelligence advocates is that there is no distinction between mind and machines and thus they argue that there are (...) possibilities for machine ethics, just as human ethics. Unlike computer ethics, which has traditionally focused on ethical issues surrounding human use of machines, AI or machine ethics is concerned with the behaviour of machines towards human users and perhaps other machines as well, and the ethicality of these interactions. The ultimate goal of machine ethics, according to the AI scientists, is to create a machine that itself follows an ideal ethical principle or a set of principles; that is to say, it is guided by this principle or these principles in decisions it makes about possible courses of action it could takea. Thus, machine ethics task of ensuring ethical behaviour of an artificial agent. Although, there are many philosophical issues related to artificial intelligence, but our attempt in this paper is to discuss, first, whether ethics is the sort of thing that can be computed. Second, if we are ascribing mind to machines, it gives rise to ethical issues regarding machines. And if we are not drawing the difference between mind and machines, we are not only redefining specifically human mind but also the society as a whole. Having a mind is, among other things, having the capacity to make voluntary decisions and actions. The notion of mind is central to our ethical thinking, and this is because the human mind is self-conscious, and this is a property that machines lack, as yet. (shrink)

Interferons (IFNs) are a diverse group of cytokines whose potent antitumor effects have piqued the interest of scientists for decades. Some of the most sustained clinical accomplishments have been in the field of myeloproliferative neoplasms (MPNs). Here, we discuss how both historical and novel breakthroughs in our understanding of IFN function may lead to more effective therapies for MPNs. The particular relevance and importance of modulating the novel IFN‐regulated ULK1 pathway to optimize IFN responses is highlighted.

I propose a leadership theory with moral concerns at its core. Sāttvika leadership is defined as a set of purposive leader actions comprising knowledge-driven cooperation that are initiated on the basis of positive and reasonably accurate assumptions and executed through morally responsible and sustainably fruitful means to secure the flourishing of followers and the collective. SL enhances psychological capital, psychological empowerment, and work engagement of followers while developing them into morally better persons. It enhances their trust on the leader and (...) fellow followers. Further, it develops ethical climate of the organization. (shrink)

Indian psychology scholars have primarily focused on developing triguṇa-based personality models. However, triguṇa-based personality models are not epistemologically consistent with Sāṁkhya. This article offers a bhāva-based conception of personality that is epistemologically consistent with Sāṁkhya. It proposes svabhāva as a personality-like construct that refers to individual-specific arrangements of prākṛtika and vaikṛtika bhava. This article contributes to both Indian psychology and Sāṁkhya scholarship.

The one thing that is at once most predictable and unpredictable about life is death. Yet, man lives, forgetting death as if he were immortal. Between these two -- a visible manifestation of death and an innate sense of immortality -- hangs the balance of life, a paradox which we do not easily understand. What if death is not an end, but a passage to another life? What if rebirth is not about retribution, but is a form of evolution? What (...) if life and death are not opposites but work towards a common goal? There must be a larger picture, a missing piece of the puzzle to complete the story and make our understanding whole. How should we deal with trauma and loss, suffering and pain and other ethical and existential issues? This is an attempt to find answers to these and many other related issues, theoretically and practically, supported by anecdotes and experiences arising from brushes with death. (shrink)

Jesudason and Weitz's article examines two public policy debates in California, where both sides of the debate used similar language that had the potential to be detrimental to women. Specifically, they show how anti-abortion crusaders in California used similar language to describe why women's rights should be curtailed as pro-choice advocates use when fighting for more choice and privacy for women's reproductive decisions. This commentary builds upon their article by demonstrating the harm that such co-opting causes to women's rights using (...) the example of sex selective abortion. By examining the legislative history of state and national bills to ban sex-selective abortion, this commentary demonstrates how the anti-abortion lobby has adopted the language of pro-choice advocates quite effectively. Although the framing of this issue as being “woman-protective” is strategic and insincere, such political framing is powerful, as Jesudason and Weitz have noted. Anti-abortion activists have convinced lawmakers in many states that sex-selective abortion is a dire issue in their state and that they must restrict it in order to protect women. In fact, there is no evidence that sex selective abortion is a problem in the United States, yet these frames have been very effective in weakening women's privacy rights. Whenever woman-protective framings are invoked for self-serving purposes, women's rights advocates must work hard to uncover the truth behind these discourses to prevent successful legislative efforts that curtail women's reproductive freedom. (shrink)

The problem of consciousness is one of the most important problems both in cognitive science and in philosophy. There are different philosophers and different scientists who define consciousness and explain it differently. In philosophy, ‘consciousness’ does not have a definition in terms of genus and differentia or necessary and sufficient conditions. In this paper, I shall explore the very idea of machine consciousness. The machine consciousness has offered causal explanation to the ‘how’ and ‘what’ of consciousness, but they fail to (...) explain the ‘why’ of consciousness. Their explanation is based on the ground that consciousness is causally dependent on the material universe and that of all conscious phenomena can be explained by mapping the physical universe. In this regard, consciousness is basically a physical phenomenon and can be mechanically explained following the naturalistic methods of science. In other words, the mechanistic assumption is that consciousness and mind have an artificial origin and therefore have to be understood only within a mechanistic framework available in the sciences. If this is so, then this epistemological theory of consciousness is essentially committed to scientific world view that cannot avoid metaphysical implication of consciousness. At the same time, neo-Advaitins have maintained that the evolution of nature leads to the manifestation of human consciousness only because consciousness is already implicit in the material nature. Thus, the existence of consciousness in this physical world far exceeds the methods of science and needs a non-mechanical metaphysical explanation. (shrink)

In the twenty-first century, corporate social responsibility is not a new phenomenon to India’s capitalist development model. Instead, the concept itself is implicitly rooted in traditional values, customs, and ideal systems of charismatic leaders. Trusteeship is one such ideal notion of Gandhi’s work on economic justice and equality, which influence business communities for voluntary activities. However, with exposure to globalization, the adaptation of new economic policy and its adverse impacts changed business communities’ role towards voluntary activities and forced the state (...) for the enactment of statutory provisions through the Companies Act 2013. In this context, the present paper employed the content and content configuration analysis method to analyze the relevance of these two ideas—trusteeship and statutory provision of CSR, in the current state of development. For that, the paper makes a comparative analysis between these two ideas with their eight inherent similar segments. After comparing and interrogating what present CSR deficient, the paper concludes that the alternative and future of Indian CSR practice and sustainability lie within the practice of trusteeship. Corporate and state need to incorporate the Gandhian idea of “trusteeship” within the present CSR framework to achieve a long-term sustainable society. (shrink)

In Nepal, live donor organ transplantation is only 14 years old with the first successful kidney transplant made in 2008 and a successful liver and bone marrow transplant made in 2016. However, transplantation of cadaveric cornea dates back to 1998. There are still no cases of animal-to-human organ transplantation in Nepal. There are stringent laws to regulate human body organ transplantation in Nepal which are amended from time to time. However, there is a racket of human traffickers who lure rural (...) people from this low-income country into the illegal organ trade. Furthermore, there is a substantial lack of awareness of organ donation among the general public. This article focuses on the stipulations of ethical, legal, and practical issues of obtaining organs procured from living and brain-dead donors that support the process of transplantation in Nepal. In addition, the article also explores the legal and practical issues of organ trafficking and organ donation awareness in Nepal on the basis of factual data and findings from other studies. (shrink)

This brief commentary reappraises the issue of emigration of physicians from developing countries to developed countries. A methodological framework is developed for assessing the impact of physician emigration on population health outcomes. The evidence from macro and micro studies suggest that developing countries especially in sub-Saharan Africa would benefit from regulating physician emigration because the loss of physicians can lower quality of healthcare services and lead to worse health outcomes. Further discussion is contained in an e-letter: http://jme.bmj.com/content/early/2013/05/30/medethics-2013-101409/reply.

(2014). The Rāga Bhāva in the Sāṁkhya Kārikā: Rectifying an Age-Old Mistake. Asian Philosophy: Vol. 24, No. 2, pp. 133-146. doi: 10.1080/09552367.2014.917831.

Recent data breaches underscore the importance of organizational cybersecurity. However, the high costs of such security can force chief financial officers (CFOs) to make difficult financial and ethical trade-offs that have both business and societal implications. We employ a 2 × 2 randomized experiment that varies both an observed scenario CFO’s investment decision (invest/not invest in security) and organizational outcomes (positive/negative) to investigate these trade-offs. Participant managers assess the observed CFO’s investment behavior and indicate their own intentions to invest. Results (...) indicate that when the observed scenario CFO invests in security, managers primarily follow their peers when making investment decisions. However, when the observed CFO does not invest in security, managers make their own decisions by engaging in more in-depth reasoning that includes assessment of the seriousness of consequences, as well as the ethical and societal considerations. Moderated mediation findings further deconstruct and corroborate these relationships. (shrink)

Kok-Chor Tan has recently defended a novel theory of egalitarian distributive justice, institutional luck egalitarianism (ILE). On this theory, it is unjust for institutions to favor some individuals over others based on matters of luck. Tan takes his theory to preserve the intuitive appeal of luck egalitarianism while avoiding what he regards as absurd implications that face other versions of luck egalitarianism. Despite the centrality of the concept of institutional influence to his theory, Tan never spells out precisely what it (...) means for an inequality to be produced by an institution. In this paper, I consider different conceptions of institutional influence that ILE might employ. It appears that however this concept is construed, ILE has serious problems. On some conceptions, the luck egalitarian character of the theory is undermined. On others, the theory gives rise to precisely the sorts of absurd implications facing other versions of luck egalitarianism that Tan takes his theory to avoid. (shrink)

Fat stigma is pervasive. Being fat is widely regarded a bad thing, and fat persons suffer numerous social and material disadvantages in virtue of their weight being regarded that way. Despite the seriousness of this problem, it has received relatively little attention from analytic philosophers. In this paper, I set out to explore whether there is a reasoned basis for stigmatizing fatness, and, if so, what forms of stigmatization could be justified. I consider two lines of reasoning that might be (...) advanced to defend fat stigma. The first is broadly consequentialist. It seeks to justify stigmatizing fatness based on the public health benefits that might be produced by doing so. The second argument takes stigmatizing fatness to be a warranted response to the morally blameworthy failure to slim down exhibited by fat persons. Clarifying and assessing each of these two lines of reasoning is the main task of this paper. I argue that, upon careful examination, both these attempts to justify the stigmatization of fatness fail. (shrink)

The current study has mapped the impact of changes in different climatic parameters on the productivity of major crops cultivated in India like cereal, pulses, and oilseed crops. The vulnerability of crops to different climatic conditions like exposure, sensitivity, and adaptive indicators along with its different components and agribusiness has been studied. The study uses data collected over the past six decades from 1960 to 2020. Analytical tools such as the Tobit regression model and Principal Component Analysis were used for (...) the investigation which has shown that among climatic parameters, an increase in temperature along with huge variations in rainfall and consistent increase in CO2 emissions have had a negative impact by reducing crop productivity, particularly cereals and oilseed. Among various factors, adaptive factors such as cropping intensity, agricultural machinery, and livestock density in combination with sensitivity factors such as average operational land holding size and productivity of cereals, and exposure indicators like Kharif temperature, heavy rainfall, and rate of change in maximum and minimum Rabi temperature have contributed significantly in increasing crop vulnerability. The agribusiness model needs to be more inclusive. It should pay attention to small and remote farmers, and provide them with inclusive finance that can facilitate the adoption of climate-smart financial innovations, serve the underserved segments, and help them reach the target of a sustainable and inclusive agribusiness model. Though the social, technological, and economic initiatives can enhance the adaptive capacity of farmers, political measures still have a major role to play in providing a healthy climate for agriculture in India through tailored adaptive approaches like the adoption of craft climate adaptation program, dilating the irrigation coverage and location-centric management options. Hence, multidisciplinary and holistic approaches are worth emphasizing for evaluating the future impacts of change in climate on Indian agriculture. (shrink)

In the past few decades, there has been a growing literature on relational egalitarianism. Relational egalitarianism is a view on the nature and value of equality. In contrast to the dominant view in recent debates on equality—distributive egalitarianism, on which equality is about ensuring people have or fare the same in some respect—on the relational view, equality is a matter of the terms on which relationships are structured. But what exactly does it mean for people to relate as equals? And (...) why are relations of equality valuable? Relational egalitarians have offered quite different answers to each of these questions. In this article, I draw attention to some key issues that underlie these disagree- ments, and I offer a taxonomy of different viewpoints that have emerged in the recent literature on these matters. (shrink)

This essay argues that feminist legal theory offers an important, and underutilized, perspective to examine health law and policy. We use several theoretical frameworks developed by feminist legal theorists including relational autonomy, intersectionality, vulnerability theory, and the feminist critique of the public-private divide to demonstrate the utility of these theories to health law analysis. These frameworks provide insights relevant not only to issues that obviously relate to gender, but also to matters of choice, quality, and access that are less obviously (...) gender-related. We map three key areas of existing scholarship and future inquiry at the intersection of health law and feminist legal theory: patient choice and relational autonomy, patriarchy, power and patient safety, and access to health care and healthy living conditions at the public-private divide. Uniting these areas of inquiry is a nagging question central to the relationship between critical legal scholarship and pragmatic action to combat injustice: Can we use legal rights to achieve our aims even as we recognize them as tainted tools that have propped up oppressive social structures? A feminist agenda for health law and policy must grapple with this dilemma. (shrink)

The Research Studies The Problem Of Personal Identity, Dealing With The Nature/Source Of The Problem, The Approach Of Traditional/Modern Philosophers And Its Proper Analysis. It Finally Shows That Bodily Continuity Is The Primary Criterion Of Personal Identity.

These Essays Look Afresh At The Varying Connotations Of Social Justice In Its Moral, Legal, Economic, Political And Historic Perspectives. They Consider Social Justice Vis-A-Vis Democracy, Gender Questions, Justice-Making Mechanisms, Retribution And The Hindu Karma.

The year 2018 is the 150 anniversary of the Tata group. This article is an attempt to examine the role of spiritual family values in shaping Tata as a sustainable business. Jamsetji Nusserwanji Tata, the founder of Tata, was a trained Parsi priest, who was greatly influenced by Humata or good thoughts, Hukhta or good words, and Hvarshta or good deeds toward others. Since its founding in 1868, the Tata leadership legacy has persistently followed those watchwords of the Zoroastrian faith. (...) The extant workplace spirituality literature posits that the role of spiritual and religious values is vital for organizations and individuals to prosper. Employing historical data and biographical method, we trace the history of Tata to examine the causal mechanism between spirituality and sustainable business, under the influence of stakeholder concept, sustainability and family values-based leadership. Implications for research and practice are discussed. (shrink)

_In the mainstream culture to identify oneself as a "feminist" has been a fashion. Feminism covers all issues degrading and depriving women of their due in society vis-à-vis male members and it has started a crusade against atrocities on women across the globe. It is therefore regarded as synonymous with a movement and revolution to defend and promote issues involving women. However, the concerns that feminism raises do seem alien to tribal inhabitants in the Koraput district of Orissa, because, unknowingly, (...) they are its champions. Its principles are ingrained in their very culture. They practice and follow feminism as a matter of habit that has come to them down the ages. They do not follow it out of fear, compassion, enlightenment, education or compulsion; it is a necessity that comes quite naturally to them. It has been spontaneous and indigenous._. (shrink)

'ā no bhadrāḥ kratavo yantu viśvato ' Let good thoughts come from all around; inspired by this timeless epic of Rigveda. India has presented an excellent model of Multiculturalism to the world. The multiculturalist model of the West, as established by contemporary thinkers like Wilkymalika, is based on the separate political existence of different cultural classes. been made for thousands of years. India has maintained Multiculturalism not only at the socio-cultural level but also at the political level. Through federal structure, (...) universal suffrage, constitutionally guaranteed civil rights, with other constitutional institutions and provisions, multiculturalism is being addressed at the political level for a population of 13 million people .Thus in India , multiculturalism is not only is not only a political tool for diversity but also a socio-political concept. Therefore, Indian multiculturalism presents a comprehensive, effective, and more sustainable model which have to be discussed. (shrink)

Hegel's India presents all of Hegels writings on and about India. It is remarkable how much effort Hegel expended on what he ultimately characterized merely as fantastic, subjective, wild, dreamy, frenzied, absurd, and repetitive. If Indian art, religion, and philosophy, are so grossly inadequate, what explains his life-long fascination in this unparalleled way? This reinterpretation of Hegel argues that Indian thought haunted Hegel, representing a sort of nemesis to his own philosophy.

ā no bhadrāḥ kratavo yantu viśvato ' Let good thoughts come from all around; inspired by this timeless epic of Rigveda. India has presented an excellent model of Multiculturalism to the world. The multiculturalist model of the West, as established by contemporary thinkers like Will kymlicka, is based on the separate political existence of different cultural classes. However, India's cultural nationalism has shown how diverse cultures can co-exist with a common socio-political thought over the centuries. Sakas, Huns, Kushans, Turks, Afghan, (...) Iranians, and Mughals all got absorbed in sanatan Indian culture. Not only this , it also gave place to the different cultures to come, and made the model, of coexistence alive. In the name of nationalities like French, Spanish, Portuguese, Polish, and German, Europe got divided into many nation states, but in India Gujarati, Marathi,, Telugu Oriya, Bengali, Punjabi, Assamese, Tamil, Kannada, Malayalam nationalities were not divided into nation states. Instead coexistence has been made for thousands of years. India has maintained multiculturalism not only at the socio-cultural level but also at the political level. Through federal structure, universal suffrage, constitutionally guaranteed civil rights, with other constitutional, institutions and provisions, multiculturalism is being addressed at the political level for population of 13 million people. Thus, in India, multiculturalism is not only a political tool for diversity but also a socio-political concept. Therefore, Indian multiculturalism presents a comprehensive, effective and more sustainable model which have to be discussed. (shrink)

Aruna Ramachandra Shanbaug breathed her last after 42 years of being in a persistent vegetative state. Euthanasia in any form is not permitted in India and it was only in the year 2011 that a petition was filed in the court that urged the cessation of her force feeding with a nasogastric tube and the request for her peaceful death. What followed was a string of arguments and counter arguments relating to Euthanasia. The sad demise of Aruna Shanbaug is not (...) the end of an individual, but may be the end of the road for clear cut guidelines and legislation on Euthanasia in India. (shrink)

The problem of academic dishonesty in general and exam cheating in particular, has been ubiquitous in schools, colleges, and universities around the world. This paper reports on the findings from teachers’ and students’ experiences and perceptions of exam cheating at Nepali schools, colleges, and universities. In so doing, the paper highlights the challenges of maintaining academic integrity in Nepali education systems. Based on qualitative research design, the study data were collected by employing semi-structured interviews with the teachers and the students. (...) Findings from the study indicated that over-emphasized value given to marks/grades and the nature of exam questions among others were the predominant factors. Our findings contribute to the practical understanding that academic institutions in Nepal have largely failed to communicate the value of academic honesty and integrity to the students of all levels of education despite the increasing prevalence of exam cheating. Therefore, exam cheating requires urgent attention from academic institutions, educators, and education leaders to educate students about the long-term educational and social values of academic honesty and integrity. (shrink)