We are living in an algorithmic age where mathematics and computer science are coming together in powerful new ways to influence, shape and guide our behaviour and the governance of our societies. As these algorithmic governance structures proliferate, it is vital that we ensure their effectiveness and legitimacy. That is, we need to ensure that they are an effective means for achieving a legitimate policy goal that are also procedurally fair, open and unbiased. But how can we ensure that algorithmic (...) governance structures are both? This article shares the results of a collective intelligence workshop that addressed exactly this question. The workshop brought together a multidisciplinary group of scholars to consider barriers to legitimate and effective algorithmic governance and the research methods needed to address the nature and impact of specific barriers. An interactive management workshop technique was used to harness the collective intelligence of this multidisciplinary group. This method enabled participants to produce a framework and research agenda for those who are concerned about algorithmic governance. We outline this research agenda below, providing a detailed map of key research themes, questions and methods that our workshop felt ought to be pursued. This builds upon existing work on research agendas for critical algorithm studies in a unique way through the method of collective intelligence. (shrink)

_HumAnimal_ explores the experience of dehumanization as the privation of speech. Taking up the figure of silence as the space between human and animal, it traces the potential for an alternate political and ethical way of life beyond law. Employing the resources offered by deconstruction as well as an ontological critique of biopower, Kalpana Rahita Seshadri suggests that humAnimal, as the site of impropriety opened by racism and manifested by silence, can be political and hazardous to power. Through the (...) lens of such works as Coetzee’s Foe, Chesnutt’s “The Dumb Witness,” Dr. Itard’s “wild child,” and aerialist Philippe Petit’s _Man on Wire_, Seshadri lucidly brings Derrida’s concept of the trace and his theory of sovereignty into conversation with Agamben’s investigation of the analytics of power. The task is twofold: on the one hand, to question the logocentric presumption that determines the separation between human and animal, and on the other to examine the conflation of this separation as an instrument of power in the practice of racism. Thus _HumAnimal_ details the differences and intersections between Derrida and Agamben in their respective approaches to power, claiming that to think simultaneously within the registers of deconstruction and biopolitics entails a specification of the political and ethical consequences that attends the two perspectives. When considered as the potential of language to refuse the law of signification and semantics, silence can neutralize the exercise of power through language, and Seshadri’s inquiry discloses a counterpower that does not so much oppose or destroy the politics of the subject but rather neutralizes it and renders it ineffective. (shrink)

"The definitive work by B.K.S. Iyengar, the world's most respected yoga teacher. B.K.S. Iyengar has devoted his life to the practice and study of yoga. It was B.K.S. Iyengar's unique teaching style, bringing precision and clarity to the practice, as well as a mindset of 'yoga for all', which has made it into the worldwide phenomenon it is today. 'Light on Yoga' is widely called 'the bible of yoga' and has served as the source book for generations (...) of yoga students around the world. It is the classic text for all serious students of yoga." --Publisher description. (shrink)

We have considered a simple word game called the word-morph. After making our participants play a stipulated number of word-morph games, we have analyzed the experimental data. We have given a detailed analysis of the learning involved in solving this word game. We propose that people are inclined to learn landmarks when they are asked to navigate from a source to a destination. We note that these landmarks are nodes that have high closeness-centrality ranking.

Master teacher Mukunda Stiles offers 18 lessons in Tantra Yoga, a practice of transformational self-healing in which we can deepen awareness of our bodies, ...

This article addresses India's contemporary population control policies and practices as a form of gender violence perpetrated by the state and transnational actors against poor, Adivasi and Dalit women. It argues that rather than meeting the needs and demands of these women for access to safe contraception that they can control, the Indian state has targeted them for coercive mass sterilisations and unsafe injectable contraceptives. This is made possible by the long-term construction of particular women's lives as devalued and disposable, (...) and of their bodies as excessively fertile and therefore inimical to development and progress. It further considers how population policy is currently embedded in the neoliberal framework of development being pursued by the Indian state. In particular, it argues that the violence of population policies is being deepened as a result of three central and interrelated aspects of this framework: corporate dispossession and displacement, the intensification and extension of women's labour for global capital, and the discourses and embodied practices of far-right Hindu supremacism. At the same time, India's population policies cannot be understood in isolation from the global population control establishment, which is increasingly corporate-led, and from broader structures of racialised global capital accumulation. The violence of India's contemporary population policies and the practices they produce operate at several different scales, all of which involve the construction of certain bodies as unfit to reproduce and requiring intervention and control. (shrink)

How people think about poverty is shown to be dependent on how the issue is framed..

Theory of linear estimation; General structure of analysis of designs; Standard designs; Applications of galois fields and finite geometry in the construction of designs; Some selected topics in design of experiments.

Science, in particular physics, is a collective enterprise and is so because it is, itself, a fruit of the exquisitely social nature of human living. So it is inevitable to encounter ethical issues in the natural sciences, since the contest of differing interests and views is perennial in its practice, indeed essential to its momentum. The crucial ethical question always hangs in the air: How is the truth best served? In this paper we describe some ethical aspects of our own (...) discipline of science: their cultural context and the bounds which they delineate for themselves, sometimes in transgression. We argue that the minimalist ethic espoused in science, namely loyalty to truth, is a bellwether for the much wider, more problematic, and more vital consequences of ethics – and its failure – in human relationships at large. (shrink)

Essays on philosophy; previously published in Unmilana Hindi magazine.

The Other Side of Belief: Interpreting U.G. Krishnamurti is a candid and refreshing chronicle of UG s life and the evolution of his radical outlook and ideas.

First words on silence -- The secret of literary silence -- Law, "life/living," language -- Between Derrida and Agamben -- The wild child : politics and ethics of the name -- The wild child and scientific names -- HumAnimal acts : potentiality or movement as rest.

_Curriculum and Learning for Climate Action_ offers researchers, practitioners, donors, and decisionmakers insights into entry points for education systems change needed to reorient human society’s relationship with our planetary systems.

This volume explores what phenomenology adds to the enterprise of anthropology, drawing on and contributing to a burgeoning field of social science research inspired by the phenomenological tradition in philosophy. Essays by leading scholars ground their discussions of theory and method in richly detailed ethnographic case studies. The contributors broaden the application of phenomenology in anthropology beyond the areas in which it has been most influential—studies of sensory perception, emotion, bodiliness, and intersubjectivity—into new areas of inquiry such as martial arts, (...) sports, dance, music, and political discourse. (shrink)

The call of the wild -- A stranger in strange lands -- Song of myself -- Senses and sensibilities -- I, robot -- Lord of the things -- And then there were none.

Having known classical wave optics and wave mechanics, can we reverse Schrödinger's path and extend the concept of families of rays of light to provide a new exact rendering of quantum optics including the Bose nature of photons? This question is answered in the affirmative, and the implications of the Bose symmetry for certain nonlocal correlations of the many-ray distribution functions are worked out. The similarities and the differences between classical and quantum wave optics are brought out. The ray-ray Bose (...) correlation is analyzed. The generating functional for the many-ray distribution functions is formulated; and the notion of paraxial illumination for quantum optics is made precise. (shrink)

Simple classical mechanical models are constructed to help understand the natures of certain unitary representations of the Lorentz groupSO(3, 1) associated with its action on spacetime. In particular, different kinds of Principal Series unitary irreducible representations ofSO(3, 1) with positive or negative quadratic Casimir invariant are seen to correspond to bounded and unbounded motions, respectively, in the mechanical models.

PurposeThe purpose of this paper is to describe some of the methodological challenges of investigating privacy and ubiquitous computing in the home, particularly among the healthy elderly.Design/methodology/approachThe paper is based on focus groups with 60 senior citizens either living independently or in an assisted living facility. Prototypes of home‐based ubiquitous computing devices were created and deployed in a home‐like living lab setting; elders were brought to the lab to interact with the prototypes, then brought together in focus groups to discuss (...) their insights and concerns.FindingsInitial analyses suggest that extant metaphors of privacy may be inadequate for understanding pervasive computing in the home. Concepts of data, affective concerns, and the creation of appropriate prototypes for eliciting privacy are considered. Considerations for future studies of the elderly and privacy are made.Research limitations/implicationsThe homogeneity of the study population in terms of socioeconomic status, location, and community networks suggests that the study needs to be repeated with wider populations.Originality/valueAlthough a number of projects and studies have examined the usability of home‐based ubiquitous computing and design for aging, there has been little integration of privacy and ethical concerns into general research discourse. (shrink)

Prof. Iyengar's biography of Sri Aurobindo, long a standard reference work, is now in its fifth edition. The author's subtitle indicates the depth and breadth of the book, as it links the life of Sri Aurobindo, who played for our age the crucial role of leader of humanity's evolving destiny , with the history of India and the world. It also provides detailed discussions of Sri Aurobindo's writings, from the early poems and plays to the politics of Bande Mataram, (...) from the philosophy and social thought of the Arya to the epic masterpiece of Savitri, as the essential keys to understanding his life and work. This book is available again after a long time. (shrink)

Iyengar Yoga Wisdom & Practice" is a practical and an inspiring anthology of Iyengar's insights into yoga, life and the path to peace and happiness. Yoga practice lies at the heart of the book, and it is illustrated with over 60 new step-by-step sequences of yoga postures specially shot in India and accompanied by Iyengar's illuminating observations on technique, their significance, and their benefits. This book not only presents Iyengar's practical advice on how to perform key (...) yoga postures, but also draws on a wide range of other material taken from interviews and world lecture tours, to the many texts Iyengar has written about yoga and about his own life's journey. (shrink)

Antibiotic resistance poses an urgent public health risk. High rates of ABR have been noted in all regions of the globe by the World Health Organization. ABR develops when bacteria are exposed to antibiotics either during treatments in humans or animals or through environmental sources contaminated with antibiotic residues. Spread beyond those administered antibiotics occurs through direct contact with the infected or colonized person or animal, through contact or ingestion of retail meat or agricultural products contaminated with ABR organisms, or (...) through the environment. ABR bacteria spread from individuals to populations and across countries. (shrink)

The essay argues for a nuanced understanding of the notorious dissonance between Derrida and Agamben despite their shared interest in troubling the metaphysical separation between human and animal. I argue that a close scrutiny of their differing strategies towards the matrix of framing issues (such as sovereignty and violence) is salient for keeping the ontological question of species difference open. I suggest that the dissonance between the two thinkers is best understood in relation to systemic and rhetorical effects—namely, the encompassing (...) figure of the circle that structures sovereignty, and the rhetoric of hyperbole that disfigures the circle into an ellipse and the line. This ironic interplay appears through their mutually dissonant readings of the localization of life (human and animal) and the situation of power and violence in relation to sovereignty. (shrink)

The essay argues for a nuanced understanding of the notorious dissonance between Derrida and Agamben despite their shared interest in troubling the metaphysical separation between human and animal. I argue that a close scrutiny of their differing strategies towards the matrix of framing issues is salient for keeping the ontological question of species difference open. I suggest that the dissonance between the two thinkers is best understood in relation to systemic and rhetorical effects—namely, the encompassing figure of the circle that (...) structures sovereignty, and the rhetoric of hyperbole that disfigures the circle into an ellipse and the line. This ironic interplay appears through their mutually dissonant readings of the localization of life and the situation of power and violence in relation to sovereignty. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:Toward a Philosophical Anthropology of Nonhuman AnimalsKalpana SeshadriIn medieval iconography, the ape holds a mirror in which the man who sins must recognize himself as simian dei [ape of God]. In Linnaeus’s optical machine, whoever refuses to recognize himself in the ape, becomes one: to paraphrase Pascal, qui fait l’homme, fait le singe [he who acts the man, acts the ape].—Giorgio Agamben, Man and Animal[It is] then, not just (...) about animals. It concerns whether or not we can conceive of ethical relationships beyond either continuism or separatism, beyond identity politics or abyssal alterity.—Kelly Oliver, Animal LessonsI owe a deep debt of gratitude to the authors of the four provocative and challenging papers on HumAnimal: Race, Law, Language, not only for their thoughtful consideration of my work, but for pinpointing and interrogating an uncertain “failure” in my text, namely the absence of the animal as such. David Wood asks if it would be unfair to characterize HumAnimal as a work of “anthropocentric posthumanism.” Ellen Armour, too, wonders about animals and where they figure in my project. She suggests that HumAnimal doesn’t “quite cross the putative line between humans and animals as such,” but [End Page 197] she immediately and generously qualifies the observation as a “good thing, a productive thing.” Rebecca Tuvel, on the other hand, worries that in following Agamben, I appear to uphold “the binary logic that posits animals in opposition to humans because they lack language.” Animals, she suggests, “do seem to communicate with us in important ways, ways that are worth hearing.” These astute comments undoubtedly hit the mark; HumAnimal has nothing to say about animals as such, and despite the lure of the title, there is nary a squeak nor a snout that scuttles between the covers.Rather than explain or defend this absence, let me turn to the title of this response: Why a philosophical anthropology rather than a zoology of animals? Obviously, there is a paradox inherent in calling for an anthropology of autozoōn, instead of a philosophical zoology. The latter would perhaps entail theories of evolution and animal behavior, research areas better left to natural scientists than to philosophers and critical thinkers. The problem with zoology is the way in which the philosophical question is supplanted by biological fact. An anthropology of animals on the other hand, would mean that we focus on the question of what it means to be something. In other words, my sense is that the question of the animal in philosophy can only be raised as a question of human propriety. To lose sight of the fraught co-implication of human propriety and animal alterity is to lose sight of the contribution that philosophy can make to hum(an)animal studies. Thus, where the animal is concerned what we must think is not merely whether the animal has language, whether we are in some kind of biological or social continuity with it, or whether between the animal and human is a condition of implacable alterity, a gulf that cannot be breached. We must also think the kind of necessity charged by the animal as such for thought or for any thinking to take place, and for any interrogation of (human) being. In other words, to follow Derrida in his deconstruction of the animal as such, the animal that is only a word, (l’animot) an abstraction that refers to nothing and everything, an idea of nonhuman life predicated on the ideal of man, must we not abandon, once and for all, the natural attitude toward animals? Must we not begin with the acknowledgment that the animal as such cannot be spoken of, that animals as such do not exist, but what exists is the signifier “animal” as the necessary correlative to any thought, construction or deconstruction of human-being? And that now in our current epoch of posthumanism, the strategic concept of “the natural animal” serves as an inconceivable ideal directing our ethics and our politics? Thus, I suggest that what we must contend with today, what must be encountered not once and for all but repeatedly, is the logical non sequitur that confronts us; that is... (shrink)

The microfinance business model focuses largely on lending to the woman in the household, rather than the man. The belief is that women are more trustworthy borrowers than men, and that lending to women may have increased social impact. Yet in several cases, women do not have control over the loan backed business despite being the borrower of record. Such takeover of the business by the man constitutes an ethical violation. We find that high dependency ratios in the family are (...) correlates of such ethical violations. Further, we also find that ethical violations have a significant economic cost, consistent with prior scholarship in the family-business domain. While access to microfinance increases household welfare, this beneficial impact reduces by over 50% in the presence of an ethical violation. Our results suggest that microfinance lenders need to move beyond the traditional role of just being a lender to providing advice on issues like family planning, and money management, and enforcement, thus moving closer to the solidarity economy paradigm of integrating savings and credit into broader canvases of social relationships and social structures. (shrink)