Editors Rachel Brown and Deva Woodly bring together Mara Marin, Shatema Threadcraft, Christopher Paul Harris, Jasmine Syedullah, and Miriam Ticktin to examine the question: what would be required for care to be an ethic and political practice that orients people to a new way of living, relating, and governing? The answer they propose is that a 21st-century approach to the politics of care must aim at unmaking racial capitalism, cisheteropatriarchy, the carceral state, and the colonial present. The politics of (...) care is an approach to political thought and action that moves beyond the liberal approach which situates care as a finite resource to be distributed among autonomous individuals, or as a necessarily feminine virtue. Instead, those elucidating the politics of care for the contemporary era draw on rich interdisciplinary traditions and social movements to theorize and practice care as an inherently interdependent survival strategy, a foundation for political organizing, and a prefigurative politics for building a world in which all people can live and thrive. (shrink)

Study on the epistemological and ontogical considerations of the founder of the Viśiṣṭādvaita school of Indian philosphy.

In their article, Crutchfield and Redinger (2024) outline the conditions that they have identified as situations in which it is ethically permissible to use chemical restraints, defined as medicati...

Transcript of speeches by a Hindu philosopher, chiefly on Hindu philosophy and Hinduism.

Sanskrit treatise on Yoga and meditation according to the fundamentals of Nātha sect.

Study on the concept of jiva in Śaktiviśiṣṭādvaitavedānta philosophy and also in Indic philosophy.

Study of Śrīkarabhāṣya, Viraśaiva commentary by Śrīpatipaṇḍita, 14th century on Brahmasūtra of Bādarāyaṇa, basic work on Vedanta philosophy; includes complete text of Śrīkarabhāṣya.

Law's Ethical, Global and Theoretical Contexts examines William Twining's principal contributions to law and jurisprudence in the context of three issues which will receive significant scholarly attention over the coming decades. Part I explores human rights, including torture, the role of evidence in human rights cases, the emerging discourse on 'traditional values', the relevance of 'Southern voices' to human rights debates, and the relationship between human rights and peace agreements. Part II assesses the impact of globalization through the lenses of (...) sociology and comparative constitutionalism, and features an analysis of the development of pluralistic ideas of law in the context of privatization. Finally, Part III addresses issues of legal theory, including whether global legal pluralism needs a concept of law, the importance of context in legal interpretation, the effect of increasing digitalization on legal theory, and the utility of feminist and postmodern approaches to globalization and legal theory. (shrink)

How does one decolonize and reclaim the meanings of research and researcher, particularly in the context of Western research? Indigenous communities have long experienced oppression by Western researchers. Is it possible to build a collaborative research knowledge that is culturally appropriate, respectful, honoring, and careful of the Indigenous community? What are the challenges in Western research, researchers, and Western university methodology research training? How have ‘studies’ – critical anti-racist theory and practice, cross-cultural research methodology, critical perspectives on environmental justice, and (...) land-based education – been incorporated into the university to disallow dissent? What can be done against this disallowance? According to Eve Tuck and K Wayne Yang’s suggestion, this article did not use the concept of decolonization as a substitute for ‘human rights’ or ‘social justice’, but as a demand of an Indigenous framework and a centering of Indigenous land, Indigenous sovereign... (shrink)

The governments of China, India, and the United Kingdom are unanimous in their belief that bioinformatics should supply the link between basic life sciences research and its translation into health benefits for the population and the economy. Yet at the same time, as ambitious states vying for position in the future global bioeconomy they differ considerably in the strategies adopted in pursuit of this goal. At the heart of these differences lies the interaction between epistemic change within the scientific community (...) itself and the apparatus of the state. Drawing on desk-based research and thirty-two interviews with scientists and policy makers in the three countries, this article analyzes the politics that shape this interaction. From this analysis emerges an understanding of the variable capacities of different kinds of states and political systems to work with science in harnessing the potential of new epistemic territories in global life sciences innovation. (shrink)

Philosophical Investigations, Volume 44, Issue 4, Page 372-402, October 2021.

Articles on the life and work of Aurobindo Ghose, 1872-1950, philosopher and thinker from India, and his views on Ramakrishna, 1836-1886, Hindu saint, and his life.

Sanskrit text, with Advaitacintākaustubha autocommentary, on Advaita philosophy.

On Advaita Vedanta philosophy; critically edited text, based on rare manuscripts.

The book takes a critical view of the Kantian and the Neo-Kantian moral philosophers' preference to universalism, unity of morality, moral impartiality, consensus and common morality. The central claim of the book is if we treat human condition as complex and infested with irreducible choices and alternatives, then moral rightness and wrongness ought to operate beyond these binaries; giving epistemic status to Pluralism's multiple rationalities. Redefining liberal-pluralism, the book also argues that moral reasoning is necessarily bound by paradoxes and contradictions, (...) seen in our choices of life-projects, in the conflict between individual morality and common morality, and in justifying what is morally reasonable in the interpersonal framework. Equivocation in moral argumentation cannot be valued without understanding the nature of the 'interpersonal' that ought to sufficiently argue for moral disagreement, irreducible pluralism and limits of morality. Liberal-pluralism, thus, signifies quasi-relational (partially admitting Gilbert Harman) nature of moral reasoning in the multi-agent framework. It also takes account of reciprocity, fairness, reasonableness, tolerance, open-ended morality and agreeing to disagree. However, this idea of liberal-pluralism no way undermines rationality and reason nor turns anti-theory; but only treats morality as guided by 'reason without unification' and 'pluralism without relativism'. (shrink)

The paper discusses anumāna and its variety in general from the point of view of inferential cognition for the sake of oneself as well as for the sake of others; i.e. svārthānumāna and parārthānumāna as given in the Buddhist tradition of logic, especially with parārthānumāna, its nature and role. The paper argues that the Buddhist intent of division of anumāna into svārthānumāna and parārthānumāna was to bring Buddha-vacanas under the category of parārthānumāna and to save them from being classified under (...) śabda pramāṇa. It contends that such a division was not just an epistemological demand, but had a deeper philosophical significance in the Buddhist conceptual framework. Such a division is, therefore, intended to reject the role of śabda as an extra causal means or pramāṇa. The paper identifies the logical commitment in Buddhist tradition as hetu-centric commitment as it differs from the Nyāya tradition of vyāpti-centric one. (shrink)

Articles chiefly on the Bratachāri Movement, founded and popularised by Gurusadaẏa Datta, 1882-1941; includes articles on nationalism with special reference to Bengal, India.

It is often taken for granted that people who are predominantly unlettered inevitably have a low cultural level. The frequently used word “illiterate” does not merely signify inability to read and write but also implies a general lack of knowledge and culture. Indeed, some of the standard dictionaries mention “ignorant” as one of the meanings of the word illiterate. It is common for people belonging to modern industrial societies to look down upon the unlettered folk as uncivilized and incapable of (...) finer intellectual and aesthetic sensibilities. (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)