In this paper, we present a bibliometric analysis of the Periodic Table. We have conducted a comprehensive analysis of Scopus based database using the keyword “Mendeleev Periodic Table". Our findings suggest that the Periodic Table is an influential topic in the field of Inorganic as well as Organic Chemistry. Areas for future research could include on expanding our analysis to include other bibliometric indicators to gain a more comprehensive understanding of the impact of the Periodic Table in the chemistry-based scientific (...) investigations and even in the field of astrochemistry, which explores chemical processes in space, is intricately linked to fundamental chemistry. In this context, the quote of Carl Sagan is relevant where he eloquently expressed an inherent connection between chemistry and astrophysics: “The nitrogen in our DNA, the calcium in our teeth, the iron in our blood, the carbon in our apple pies were made in the interiors of collapsing stars.” In the ongoing study we have presented a ground level investigation of the conjecture of Sagan via Periodic Table based on bibliometric analysis whereas in the next level our aim is to present the stellar connection of it through Hertzsprung-Russel diagram as well as cluster of stars. The Periodic Table holistically serves as a foundational platform for understanding chemical elements both on the Earth and in celestial bodies. The present investigation fundamentally identifies the main working field of research and lays the groundwork for potential connections to astrochemical studies. (shrink)

This essay explores a problem for Nyāya epistemologists. It concerns the notion of pramā. Roughly speaking, a pramā is a conscious mental event of knowledge-acquisition, i.e., a conscious experience or thought in undergoing which an agent learns or comes to know something. Call any event of this sort a knowledge-event. The problem is this. On the one hand, many Naiyāyikas accept what I will call the Nyāya Definition of Knowledge, the view that a conscious experience or thought is a knowledge-event (...) just in case it is true and non-recollective. On the other hand, they are also committed to what I shall call Nyāya Infallibilism, the thesis that every knowledge-event is produced by causes that couldn’t have given rise to an error. These two commitments seem to conflict with each other in cases of epistemic luck, i.e., cases where an agent arrives a true judgement accidentally or as a matter of luck. While the Nyāya Definition of Knowledge seems to predict that these judgements are knowledge-events, Nyāya Infallibilism seems to entail that they aren’t. In this essay, I show that Gaṅgeśa Upādhyāya, the 14th century Naiyāyika, solves this problem by adopting what I call epistemic localism, the view that upstream causal factors play no epistemically significant role in the production of knowledge. (shrink)

Trata-se aqui de interpretar algumas passagens do Cândido no quadro das linhas de força do iluminismo francês, que dizem respeito ao modo de conceber a atividade do filósofo, orientado pela oposição entre as figuras do "filósofo de gabinete" e o "filósofo mundano." Do meu ponto de vista, esta oposição não encerra tão somente uma tomada de posição sobre a natureza da ação do filósofo, mas diz respeito mesmo a uma concepção do que é a "boa filosofia." Ao mesmo tempo, permitirá (...) uma interpretação da famosa metáfora do jardim do final do Cândido à luz da concepção voltaireana da história. (shrink)

As Alfandre and colleagues describe in “Between Usual and Crisis Phases of a Public Health Emergency: The Mediating Role of Contingency Measures”, efforts to maintain standards of care durin...

In Sanskrit philosophy, the closest analogue of intuition is pratibhā. Here, I will focus on the theory of pratibhā offered by the Sanskrit grammarian Bhartṛhari (fifth century CE). On this account, states of pratibhā play two distinct psychological roles. First, they serve as sources of linguistic understanding. They are the states by means of which linguistically competent agents effortlessly understand the meaning of novel sentences. Second, states of pratibhā serve as sources of practical knowledge. On the basis of such states, (...) both human and non-human agents unreflectively know which actions they should perform under which circumstances. Given these two roles of pratibhā, modern commentators have often claimed that states of pratibhā, as understood by Bhartṛhari, are intuitions. In this article, I will reconstruct Bhartṛhari's view and to explore its consequences, I will argue that, if Bhartṛhari’s theory of pratibhā is right, then a form of human exceptionalism – which makes rationality a unique trait of human beings – becomes difficult to maintain. (shrink)

In classical South Asia, most philosophers thought that the self (if it exists at all) is what the first-person pronoun ‘I’ stands for. It is something that persists through time, undergoes conscious thoughts and experiences, and exercises control over actions. The Buddhists accepted the ‘no self’ thesis: they denied that such a self is substantially real. This gave rise to a puzzle for these Buddhists. If there is nothing substantially real that ‘I’ stands for, what are we talking about when (...) we speak of ourselves? In this paper, I present one Buddhist answer to this question, an answer that emerges from the work of the Abhidharma thinker Vasubandhu (4th to 5th century CE). (shrink)

This article uses critical discourse analysis to examine how the higher COVID-19 infection rates among South Asians in general, and Punjabis more specifically, have been represented by conservative politicians and their representatives as a consequence of cultural and religious practices. Two counter-narratives are discussed. The first substitutes the negative image of the Sikh Punjabi Canadian community with a celebratory and positive view of Sikh humanitarianism and community service. The second attributes the high numbers to class attributes such as precarious jobs, (...) poverty-level wages, employment insecurity, lack of sick days, over-crowded housing, racism and lack of access to healthcare. We argue that the conservative explanation as well as the first counter-narrative reveal continuities in culturalist understandings of South Asian immigrants, albeit in slightly different ways. The second counter-narrative represents a discursive resistance by advancing a structural analysis of health and disease in immigrant communities. (shrink)

In A Confection of Refutation (Khaṇḍanakhaṇḍakhādya), the twelfth-century philosopher and poet Śrīharṣa addresses a version of Meno’s paradox. This version of the paradox was well known in first millennium South Asia through the writings of two earlier Sanskrit philosophers, Śabarasvāmin (4th–5th century ce) and Śaṃkara (8th century ce). Both these thinkers proposed a solution to the paradox. I show how Śrīharṣa rejects this solution, and splits the old paradox into two new ones: the paradox of triviality and the paradox of (...) incoherence. I argue that these paradoxes are connected to Śrīharṣa’s broader pessimism about the possibility of successful rational inquiry into certain philosophical questions. (shrink)

The use of single-use items is now ubiquitous in medical practice. Because of the high costs of these items, the practice of reusing them after sterilisation is also widespread especially in resource-poor economies. However, the ethics of reusing disposable items remain unclear. There are several analogous conditions, which could shed light on the ethics of reuse of disposables. These include the use of restored kidney transplantation and the use of generic drugs etc. The ethical issues include the question of patient (...) safety and the possibility of infection. It is also important to understand the role of informed consent before reuse of disposables. The widespread practice of reuse may bring down high healthcare costs and also reduce the huge amount of hospital waste that is generated. The reuse of disposables can be justified on various grounds including the safety and the cost effectiveness of this practice. (shrink)

Since the 2010s, popular YouTube channels have used derogatory humour at the expense of gendered and racialised others. Founded upon the perception of an influx of ‘wokeness’ in comedy, these videos mock the mythologised ‘unfunny, angry SJW’ and teach the audience to laugh at enemies of the alt-right. Although empirical research has analysed the algorithmic radicalisation of viewers, few have addressed the role of cultural discourses in disseminating alt-right ideology through online media. Here, the right-wing ‘pipeline’ is understood as a (...) tool of radicalisation that weaponises laughter as a tool of regulations and oppression. This paper analyzes the production of derogatory laughter by studying a network of North American content creators including Russell Peters, Lilly Singh, Jordan Peterson, Steven Crowder, and Matt Walsh, using critical tools from psychoanalysis, social psychology, and critical humour studies. Contrary to the alt-right rhetoric that ‘edgy’ humour is harmless, this paper posits derogatory humour as a tool of marginalisation and domination that reinforces white supremacist and cisnormative patriarchal value systems. (shrink)

Universals are properties that are shared by multiple objects. In classical South Asia, Brahmanical thinkers from Vyākaraṇa, Nyāya, Vaiśeṣika, and Mīmāṃsā text traditions were realists about universals, while most Buddhists were nominalists. In this paper, my aim is to reconstruct the early Nyāya-Vaiśeṣika theory of universals, with special emphasis on the arguments of the Nyāya philosopher Uddyotakara (6th century CE) against a Buddhist strand of resemblance nominalism. I show that Uddyotakara's contribution to this debate is twofold. First, he is possibly (...) the first Naiyāyika to adopt a sparse theory of universals, a theory according to which it is necessary to posit only those universals which explain how objects resemble each other in the most fundamental or irreducible respects. On the other hand, he offers a few arguments for realism, which are explicitly motivated by a causal constraint on intentionality. (shrink)

The United States has the fastest growing prison population in the world, and elevated incarceration rates, substance use, and human immunodeficiency virus (HIV) prevalence are fueling each other. Yet without a national guideline mandated for HIV care within the prison system, standards for state and federal prisons vary greatly.

The search for definitions is ubiquitous in Sanskrit philosophy. In many texts across traditions, we find philosophers presenting their theories by laying down definitions of key theoretical categories, by testing those definitions, and by refuting competing definitions of the same theoretical categories. Call this the method of definitions. The aim of this essay is to explore a challenge that arises for this method: the paradox of definitions. It arises from the claim that the method of definitions is either (i) redundant (...) because it does not provide us any knowledge that we did not already possess, or (ii) impossible to successfully pursue because it leads to an infinite regress. Neither of these alternatives should be acceptable to the defender of this method. To focus our discussion, I will show how this challenge arose for—and was arguably resolved by—early Nyāya-Vaiśeṣika thinkers active in the first millennium CE and at the very beginning of the second millennium. In response to the paradox of definitions, these Nyāya-Vaiśeṣika thinkers claimed that the purpose of a definition is to remove either metaphysical ignorance about the distinction between theoretically significant kinds or kind-membership, or metalinguistic ignorance about the meaning or the application-conditions of theoretically significant terms. I will show how this discussion helps us to ward off certain misconceptions about the method of definitions in Nyāya-Vaiśeṣika. (shrink)

Echoing bell hooks’s discussions on “black rage,” this article explores the politics of “Dalit rage” by juxtaposing some instances of projections of Dalits as an “angry,” “illiberal,” and “intolerant” constituency with examples of anger from Dalit literature. While these projections in “mainstream” media and caste Hindu–dominated civil society narratives often represent them as engulfed in the emotive states marked by anger, intolerance, and impatience, the instances from Dalit literature archive a “Dalit rage” that demands to be dissociated from the Nietzschean (...) category of ressentiment. Through B. R. Ambedkar’s readings of Nietzsche in Philosophy of Hinduism and Nietzsche’s readings of Manu’s Manavadharmashastra in Twilight of the Idols, this article draws a fine line of differentiation between Nietzsche’s contempt for ressentiment and Manu’s disdain for anger. “Dalit rage” occupies a distinctly different thymotic space and articulates a Dalit predicament that exploits rage as a marker of protest, resistance, and caste-ridden social conflicts. This article shows why we cannot bracket Nietzsche’s contempt for ressentiment with Manu’s demands of the sudras (and, in extension, other “lower castes”/Dalits) to be “meek” by exploring Manu’s perpetuation and legitimization of the varna order through a “morality of breeding” and Nietzsche’s more wholesale rejection of morality as he deems it a pia fraus (moral fraud). Thus this “Dalit rage” offers us a repository of the limits of a liberal democracy and enables an Ambedkarite reading of Nietzsche whose project of constructing ubermensch is markedly different from Manu’s “morality of taming” through a “morality of breeding.”. (shrink)

The Buddha, unlike the Upaniṣadic or Brahmanical way, has avoided the concept of the self, and it seems to be left with limited conceptual possibilities for free will and moral responsibility. Now, the question is, if the self is crucial for free will, then how can free will be conceptualized in the Buddhist ‘no-self’ (anattā) doctrine. Nevertheless, the Buddha accepts a dynamic notion of cetanā (intention/volition), and it explicitly implies that he rejects the ultimate or absolute freedom of the will, (...) but not the minimal power of free will. It seems that the Buddha’s view shifts from agent causation (independent ownership) to a causal sequence of impersonal processes (psychophysical factors). This paper claims to shed clarity on ‘whether free will is viable in the context of the anattāvāda in Buddhism.’ It mainly studies the secondary sources (even though it has also discussed the primary sources) and their interpretations of freedom of the will and how it further does argue for a compatibility approach of free will in Buddhist thought. (shrink)

In this article, I cast doubt on an apparent truism, namely, that if evidence is available for gathering and use at a negligible cost, then it’s always instrumentally rational for us to gather that evidence and use it for making decisions. Call this ‘value of information’ (VOI). I show that VOI conflicts with two other plausible theses. The first is the view that an agent’s evidence can entail non-trivial propositions about the external world. The second is the view that epistemic (...) rationality requires us to update our credences by conditionalization. These two theses, given some plausible assumptions, make room for rationally biased inquiries where VOI fails. I go on to argue that this is bad news for defenders of VOI. (shrink)

The political articulation of sexual violence, as legally understood today, took place in India from 1970s onward. In succeeding decades, its definition broadened, positioning it in contexts of caste-based violence, of violence against women at workplaces, and of custodial violence. The Delhi gang rape case, in 2012, introduced another set of political and legal articulations, simultaneously revealing the very politics around them. This paper begins by tracking these phases and definitions, to emphasize one area where such violence has been vocalized (...) the most in recent years, i.e. institutes of higher education in India. Legal codes in this context, carry grave contradictions. Beside, altogether different interpretation occurs when these are applied within institutes of higher education via bureaucratic channels. Recorded cases have shown presence since 2013, except in some regions which appear in negligible measure. Therefore, alongside tracing the historical journey of political articulations of sexual violence in institutes of higher education, this paper takes the case of Raipur city, in the state of Chhattisgarh located in the central-eastern part of India, which has negligible presence in sexual violence crime records in the context of higher educational institutes. Based on a close reading of legal texts, and field visits conducted across institutions in Raipur between 2020–2022, I argue that the limitation of law in combating gender violence, appears not when it is neglected, but often when it is consciously reinterpreted against minority communities, despite claiming to protect those very communities. I attempt to reassess the potential of ‘law’ as a tool to combat gender violence, around existing debates around society and law. (shrink)

In this paper I evaluate some recent virtue-ethical accounts of right action [Hursthouse 1999; Slote 2001; Swanton 2001]. I argue that all are vulnerable to what I call the insularity objection : evaluating action requires attention to worldly consequences external to the agent, whereas virtue ethics is primarily concerned with evaluating an agent's inner states. More specifically, I argue that insofar as these accounts are successful in meeting the insularity objection they invite the circularity objection : they end up relying (...) upon putatively virtue-ethical considerations that themselves depend on unexplained judgments of rightness. Such accounts thus face a dilemma that is characteristic of virtue-ethical accounts of right action. They avoid the insularity objection only at the cost of inviting the circularity objection: they become intuitively plausible roughly to the extent that they lose their distinctively virtue-ethical character. (shrink)

This chapter is about a classical Indian debate about the Independent Check Thesis, the thesis that, if an agent is to rationally believe (or judge) that she knows that p, she must rely on some source of information that provides her independent evidence about the truth or reliability of her belief (or judgement) that p. While some Buddhists and Nyāya philosophers defended this thesis, the Bhāṭṭa Mīmāṃsakas rejected it. Here, I reconstruct the Bhāṭṭa Mīmāṃsakas’ arguments against the Independent Check Thesis. (...) I show that these arguments reveal a tension between this thesis and a plausible principle that connects knowledge and action. (shrink)

Judith Butler's The Force of Nonviolence attempts a creative mapping of the forces of nonviolence. With leading thinkers of the world coming up with creative cartographies of violence, Butler's mapping of nonviolence doesn't stand as an exercise in altering or undermining such cartographies. While these thinkers work with what stands as a categorical understanding of violence while reconstructing it as a destructive force innate to every being in the world, Butler departs from reiterating such understandings. However, with her mapping, Butler (...) doesn't seek to problematize the orientation of such understandings either—an orientation that lies in explaining the incurable fascist leaning of humans. Rather, she releases... (shrink)

On Buddhism, and on the life and philosophy of Gautama Buddha; includes contributed articles.

Business ethics is understood in a comprehensive and differentiated sense, as in recent years it has evolved under the influence of globalization. The present book examines inclusive growth, which includes more than just poverty alleviation and seeks to address the problem of equity through the enhancement of opportunities for all parties. This conforms to the fundamental task of business ethics, which is to enhance the ethical quality of decision-making and actions taken at all levels of business, id est, at the (...) personal (micro-), organizational (meso-), and systemic (macro-) levels and thus extending the narrow notion of business ethics as a niche for managers with good intentions. In the real world of competition and coordination, various situations produce various tradeoffs that the three pillars of the economy - Business, Government and Society - have to pursue for their survival and sustenance. In this book, we look into many such case studies in which the strength of one component leads to a benefit for one of the other components and a detriment for the other, thus causing an imbalance between the three pillars. This book will be equally valuable to students, philosophers, decision-makers in business and policy-makers at large. (shrink)

This book examines the social and political character of love. Like everything else, love must be seen at multiple levels: human society (in its relation to nature and in relation to the materiality of human life itself); specific forms of class society such as capitalism.

Consciousness is an active area of both philosophical debates and scientific research. Consciousness Quest, rather than covering the broad spectrum of consciousness spread over multiple scientific disciplines, refocuses the quest for consciousness on a specific area where Eastern contemplative traditions, mostly in Hindu and Buddhist theories of mind, meet Western empirical research. This book is an introduction to current scientific thinking and research on consciousness and at the same time acquaints readers with the spectrum of classical and modern philosophical notions (...) on consciousness. (shrink)

Contributed research papers presented in UGC sponsored National Seminar on "God and the Universe: Religious and Scientific Approaches" organized by the Department of Sanskrit, Mugberia Gangadhar Mahavidyalaya, Purba Medinipur, West Bengal on 22nd and 23rd November, 2016.

The sociography of the Belgian post-war minister is characterized by an upper middle-class or middle-class origin, a French-speaking and male preponderance and a university-education. The most frequent professional occupations are lawyer, professor and executive.The political career which led to a ministerial post, went in the first place through the legislative body and in the second place through thepolitical parties. After their ministerial career 39 % of the ministers played a promine part in the parliament; 35 %, however, prosecuted an extra-parliamentary (...) and prestigious « after-function ».The Belgian ministerial career pattern bears some resemblances to the Dutch, German and French career pattern, but also many differences. The most outstanding difference is the importance of the bureaucratic component in the structure of the ministerial elite in those three countries, where in Belgium this is not very important. (shrink)

With regards to ecology, there has been a constant struggle between the scientific perspective and the philosophical approaches. This commentary dwells on the nature and structure of voices emerging from feminist environmentalists. Analogous to the feminist understanding that environmental degradation is a symbol of masculine domination leading to the suppression of the feminine, this paper tries to excavate the nature of a feminist perspective to environmental ethics.