Corruption is of central interest to business ethics but its meaning is often assumed to be self-evident and universal. In this paper we seek to re-politicize and unsettle the dominant meaning of corruption by showing how it is culturally specific, relationally derived and varies over time. In particular, we show how corruption’s meaning changes depending on its relationship with Western-style liberal democracy and non-Western local experience with its implementation. We chose this focus because promoting democracy is a central plank of (...) the international anti-corruption and development agenda and yet the relationship between corruption and democracy is rarely specified. Adopting a critical-discursive approach that draws on poststructuralism and postcolonialism, we explore how the meaning of corruption constructed in The Jakarta Post (TJP) changed in relation to Indonesia’s experience in implementing democratic reform, a condition of the international financial aid it received following the 1997 Asian Financial Crisis. In the 1990s, corruption was seen as an illness, and democracy the cure; from 2000 to 2011 experience with democracy brought disillusion—democracy had not cured corruption but caused it to spread; while from 2012 to 2014 democracy was constructed as a valued end in its own right, but needed protection from corruption in order to survive. From translating the international development agenda in a relatively straightforward way, TJP moved towards constructions of increasing complexity and ambivalence. This demonstrates how corruption’s meaning is fundamentally contingent and unstable—even dominant meanings have the potential to be contested, showing how they are an effect of power and raising the possibility of alternatives. (shrink)

v. 1. Indian aesthetics.--v. 2. Western aesthetics.

Saiva Philosophy is an outgrowth of the religion characterized by the worship of the phallic form of God siva. Saivasm as a religion has persisted since the pre-historic time of the archaeological finds of Harappa and Mohenjodaro. It has a continuous history of at least five thousand years. It is a living faith praciced all over India. AN OUTLINE HISTORY OF SAIVA PHILOSOPHY first appeared as part of Volume III of Bhaskari in 1954 in the Princess of Wales Saraswati Bhavan (...) Texts Series. The work is now reprinted as an independent volume to meet an increasing demand of the interested readers and scholars. (shrink)

that Buddhism is best understood as a philosophy of practice-or a.

A dichotomous decision-making context in committees is considered where potential partisan members with predetermined votes can generate inefficient decisions and buy neutral votes. The optimal voting rule minimizing the expected costs of inefficient decisions for the case of a three-member committee is analyzed. It is shown that the optimal voting rule can be non-monotonic with respect to side-transfers: in the symmetric case, majority voting is optimal under either zero, mild or full side-transfer possibilities, whereas unanimity voting may be optimal under (...) an intermediate side-transfer possibility. The side-transfer possibilities depend on the power of partisans (their ability or willingness to pay for neutral votes) relative to the corruptibility of neutral members (personal cost of deliberately casting a `wrong' vote). (shrink)

Study of the fundamentals of Nyaya and Vaiśeṣika philosophy, with special reference to Samavāya (inherence) one of the six catagories of the system.

In lieu of an abstract, here is a brief excerpt of the content:BOOK REVIEWS 95 direction, it opens a field of pure philosophy, unencumbered by surds such as finite man. Only if the Phenomenology is taken as a monographic work on man can there be difficulty. Let us hasten to add that, on the very premises of his book, Loewenberg's criticism of Hegel is tentative rather than apodictic; its harshness is relieved through the dialogue form. And perhaps, the interlocutors will, (...) as one of them suggests, "resume (their) conversations with fresh minds at a later date" (p. 371). They might find that they have to go beyond the limits of exoteric discussion. Or, conversely, they might find that exoteric treatment can yield no more than an anthropological reading and is, in fact, bound up with it. If Loewenberg 's extant commentary did no more than demonstrate this negative point, however implicitly,it would be of great merit. But there is of course much more: there is the substance of Loewenberg's commentary, largely unaffected by the above counter-representations. Theoretical problems aside, the supreme value of the book lies in its clarity and perceptiveness, in the "sense" it makes of the Phenomenology. Of a kind all its own, it will henceforth serve as the preferred entrance to Hegel. KLAUS HARTMANN Bonn, W. Germany Arthur Hfibscher, editor. XXXVIlI. Schopenhauer-Jahrbuch ]~r das Jahr 1957. (Frankfurt/ Main: Waldemar Kramer, 1967.Pp. v + 244.) Schopenhauer: Philosophe de l'Absurde. By Clement Brosset. (Paris: Presses Universitaires de France, 1967.Pp. ix [i] -b 107.Paper, F. 7.--) Manches in dem Jahrbuch ist rein anekdotisch; manches bio- oder bibliographisch. Einiges h~ngt nur sehr lose mit Schopenhauer zusammen; so der liingste Beitrag (K. Engisch, "Todesstrafe--ja oder nein?,") mit nfitzlicher historischer und systematiseher Ubersieht, die zum Ergebnis kommt, dass die Argumente gegen die Todesstrafe iiberwiegen. Von gesetzgeberischen Interessen getragen ist such G. Zoebe, "Sind die Tiere rechtlos?" Der zweitliingste Beitrag (H. Voigt, 'r0ber Schopenhauers Erkenntnistheorie,') enth~ilt eine Art von Variationen sum Thema des Zusammenhanges zwischen Charakter und Schicksah Man freut sich, dass ein Inder (Kanti Chandra Pandey) sich fiber Schopenhauers Kenntnis des Hinduismus und Buddismus eehr anerkennendausspricht. Das Bild der Sehopenhauerschen Philosophie, wie es uns im Jahrbuch begeguet ist das uns vertraute: Pessimismus, ErlSsung durch Kunst, Mitleid, Verneinung des Willens. Aber nach Brosset erfassen diese Kategorien nur die sekund~ren Charaktere der Schopenhauerschen Philosophie. In ihrem wirklich wertvollen Kern sei diese Philosophie erstens Vorl~uferin der yon Brosset so genannten genealogischen Philosophie eines Marx, Nietzsche und Freud; allerdings letzten Endes ein Versager, da sie auf das eigentliche Anliegen der genealogischen Philosophie, n~mlich die Ableitung konkreter und spezifischer Ideen (bei Schopenhauer: der Intelligenz) aus der Umformung unbewusster Tatbestiinde (bei Schopenhauer: des Willens), nicht eingehe, sondern sich mit der Feststellung begniigt, dass die Wurzel der (bewussten) InteUigenz der (unbewusste) Wille ist. Zweitens sei Schopenhauer der erste, der seine Philosophie auf der Urerfahrung der Grundlosigkeit (Brosset zieht den Ausdruck Absurdit~t vor), daher Unausdenkbarkeit oder Unergrfindlichkeit des Seins im ganzen, aufbaut. Auf diese Erfahrung (die Frage, 'Warum nicht Nichts?' ist unbeantwortbar) reagiere der Menseh mit Angst. Die Notwendigkeit und die Zweckm~issigkeit, die die Welt im ganzen charskterisieren, seien selbst kontingent und zwecklos. Manchmal scheint mir Brosset die Originalitiit seiner Interpretationen zu iiberseh~tzen; insbesondere seine Erkl~rung der Blindheit des Willens (S. 26f.) rennt wohl offene Tfiren ein. PHILIP MERLAN ~cripps College, Claremont, California... (shrink)

In Past, Chinese traveler Fa-hien (14th century) to Ibn batuta (14th century) or from Nicola Kanti (15th century) to Queen Elizabeth (20th Century), every travelers and scholars are attracted by the charms and fame of Bangladesh. Ibn batuta described Bengal as “a hell full of bounties” and “wealthiest” land of the world”. But now a day, along this progress anxiety has proportionately increased. In this present age, science and technology are the easily available to common people. The world has come (...) to a handful but yet people are still not so happy. As if the demand is insatiable. So, anxiety, apathy, intolerance, fear and panic are increased. Morality is deemed declining. Why immorality among young increased is a concern? Mark Twain said, “Always do what is right, it will gratify half of mankind”. What is right? a vantage point is needed to know. Our moral values which guide us and aids us in our conscious mobility in life. This article tries to find out the cause root of immorality among young generation and how to protect young generation from this moral deterioration. (shrink)

A timely collection of advanced, original material in the area of statistical methodology motivated by geometric problems, dedicated to the influential work of Kanti V. Mardia This volume celebrates Kanti V. Mardia's long and influential career in statistics. A common theme unifying much of Mardia’s work is the importance of geometry in statistics, and to highlight the areas emphasized in his research this book brings together 16 contributions from high-profile researchers in the field. Geometry Driven Statistics covers a wide range (...) of application areas including directional data, shape analysis, spatial data, climate science, fingerprints, image analysis, computer vision and bioinformatics. The book will appeal to statisticians and others with an interest in data motivated by geometric considerations. Summarizing the state of the art, examining some new developments and presenting a vision for the future, Geometry Driven Statistics will enable the reader to broaden knowledge of important research areas in statistics and gain a new appreciation of the work and influence of Kanti V. Mardia. (shrink)