In this paper we introduce the concept of interval valued neutrosophic soft topological space together with interval valued neutrosophic soft finer and interval valued neutrosophic soft coarser topology. We also define interval valued neutrosophic interior and closer of an interval valued neutrosophic soft set. Some theorems and examples are cites. Interval valued neutrosophic soft subspace topology are studied. Some examples and theorems regarding this concept are presented.

This article focuses on the power of technological mediation from the point of view of autonomist Marxism. The first part of the article discusses the theories developed on technological mediation in postphenomenology and critical theory of technology with regard to their respective power perspectives and ways of coping with relations of power embedded in technical artifacts and systems. Rather than focusing on the clashes between the hermeneutic postphenomenological approach and the dialectics of critical theory, it is argued that in both (...) the category of resistance amidst power-relations is at least similar in one regard: resistance to the power of technology is conceptualized as a reactive force. The second part of the article reads technological mediation through the lens of the antagonistic power-perspective on class struggle developed in autonomist Marxism. The outline of a provisional autonomist philosophy of technology is developed using Foucauldian dispositifs of biopower in contrast to the hermeneutic and dialectical approach. It is thus argued that resistance should here be understood in terms of practice that subverts the technically mediated circuit of production itself. (shrink)

1. Premadharma o Rāsalīlā.-- 2. Bedānta o bijñāna ebaṃ Jagadgurura ābirbhāba.-- 3. Upanishad-brahmatattva ebaṃ yājñabalkyera advaitabāda.-- 4. Upanishad-jaṛa o jībatattva.-- 5. Karmabāda o janmāntara, abatāratattva ebaṃ prakr̥ta yoga ki? -- v. 6. Sāṃkhya paricaẏa, Buddhadebera 'nāstikatā' ebaṃ buddhi o bodhi. -- v. 7. Gītāẏa Īśvarabāda, Raṅgamatī, ebaṃ Meghadūta (mūla o padyānubāda).

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

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

The longstanding issue in morphological theory has been the status of inflected forms in the memory. In general, the irregular forms of words are assumed to be learned, stored, and retrieved for use. While the contention on the storage of irregular forms seemed to be clear and cohesive, the views on the nature of storage of regular words vary. For some, all inflected forms are stored while some contend that storage is not homogenous, wherein the frequently-used forms are stored and (...) retrieved for use while the rarer forms are more likely to be assembled by analogy to stored forms or by rule. This chapter investigates inflectional gaps or defectiveness in languages exhibiting extensive inflection. Such languages are rich sources of inflection by rule. In what follows is an extensive investigation of the defectiveness in two unrelated polysynthetic languages with extensive but regular inflectional paradigms. The first language examined is the Central Alaskan Yup'ik which is an Eskimo-Aleut language of the southwestern Alaska. The second language evaluated is the Mohawk, an Iroquoian language of the northeastern North America. The patterns of defectiveness of both languages provide insight into the patterns of storage of some regular inflected forms and the effect of the frequency of occurrence of some regular forms of words on the storage patterns. (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)

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.

This volume presents significant developments in the field of Montague Grammar and outlines its past and future contributions to philosophy and linguistics. The contents are as follows: Introduction by Steven Davis and Marianne Mithun Emmon Bach, "Montague Grammar and Classical Transformational Grammar" Barbara H. Partee, "Constraining Transformational Montague Grammar: A Framework and a Fragment" James D. McCawley, "Helpful Hints to the Ordinary Working Montague Grammarian" Terence Parsons, "Type Theory and Ordinary Language" David R. Dowty, "Dative 'Movement' and Thomason's Extensions (...) of Montague Grammar" Muffy E. A. Siegel, "Measure Adjectives in Montague Grammar" Michael Bennett, "Mass Nouns and Mass Terms in Montague Grammar" Jeroen Groenendijk and Martin Stokhof, "Infinitives and Context in Montague Grammar" James Waldo, "A PTQ Semantics for Sortal Incorrectness". (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)

Background: Informed consent in the modern era is a common and important topic both for the well-informed patient and to prevent unnecessary litigation. However, the effectiveness of informed consent in trauma patients is an under-researched area. This paper aims to assess the differences in patient recall of the consent process and desire for information by performing a comparative analysis between orthopaedic trauma and elective patients. Methods: Information from 41 consecutive elective operations and 40 consecutive trauma operations was collected on the (...) first post-operative day. Results: 100% of elective patients and 90% of trauma patients knew what operation they had received (p = 0.06). Overall recall of complications was poor, but was significantly lower in trauma patients compared with elective patients (62% vs 22%, p<0.001). 30% of trauma patients desired more information about their operation compared to 12% of elective patients (p = 0.049), although only 35% of trauma patients wanted written as well as verbal explanations, compared to 85% of elective patients p<0.001). Overall 100% of elective and 90% of trauma patients were happy with the consent process (p = 0.06). Subset analysis of neck of femur compared to other trauma patients showed that the above factors were not significantly different between the two groups. Conclusions: Recall of complications in the trauma patients is significantly lower than in elective patients, although both groups scored poorly overall. Repeated verbal explanations should be reinforced with the option of additional information leaflets for trauma operations. Further research into the usefulness of DVDs for commonly performed operations is warranted, although official internet resources may be more cost-effective. (shrink)

This paper articulates the commitments, contours and justifications for a pluralist but non-eclectic critical, realist, reflexive social science with emancipatory aims. In it, we stress that social science can and should be used to guide the conceptualization of desirable and viable forms of social organization and their conditions of realization. In this regard, we advocate explanatory theorizing as an ethical duty of social scientists and as a moral good in itself as well as being an inherent epistemological component of scientific (...) practice. This entails that we take seriously the research strategies apposite to our disciplinary, intertextual and interdiscursive locations to make a serious theoretical case and practical case for the kind of social science here advocated. In our view, such a social science must acknowledge the path-breaking work of Roy Bhaskar, but must also recognize that the arguments deployed in texts as a resource in intellectual work can never be treated as the axiomatic grounds for further thought, but must be interrogated thoroughly and in each case what is to be retained must be defensible. No position has a monopoly of relevant insights and the development of science often involves syntheses. Syntheses must not be syncretic but reflexively interrogated to assess epistemological, ontological and conceptual coherence to avoid eclecticism. Development in critical realist philosophy will, we believe, continue to confront and offer plausible resolutions to a range of battles within and pertinent to philosophy and social-scientific metatheory. However, realists must recognize the continuing importance and discursive effects of a variety of critical and realist work in being able to defend, sustain and develop rigorous social-scientific research with emancipatory commitments. (shrink)

This paper is a contribution to a discussion in philosophy of technology by focusing on the epistemological status of the example. Of the various developments in the emerging, inchoate field of philosophy of technology, the “empirical turn” stands out as having left the most enduring mark on the trajectory contemporary research takes. From a historical point of view, the empirical turn can best be understood as a corrective to the overly “transcendentalizing” tendencies of “classical” philosophers of technology, such as Heidegger. (...) Empirically oriented philosophy of technology emphasizes actual technologies through case-study research into the formation of technical objects and systems (constructivist studies) and how they, for example, transform our perceptions and conceptions (the phenomenological tradition) or pass on and propagate relations of power (critical theory). This paper explores the point of convergence of classical and contemporary approaches by means of the notion of the “example” or “paradigm.” It starts with a discussion of the quintessential modern philosopher of technology, Martin Heidegger, and his thinking about technology in terms of the ontological difference. Heidegger’s framing of technology in terms of this difference places the weight of intelligibility entirely on the side of being, to such an extent that his examples become heuristic rather than constitutive. The second part of the paper discusses the methodological and epistemological import of the “example” and the form of intelligibility it affords. Drawing on the work of Wittgenstein (standard metre), Foucault (panopticism), and Agamben (paradigm), we argue that the example offers an alternative way of understanding the study of technologies from that of empirical case studies. (shrink)

This paper is a contribution to a discussion in philosophy of technology by focusing on the epistemological status of the example. Of the various developments in the emerging, inchoate field of philosophy of technology, the “empirical turn” stands out as having left the most enduring mark on the trajectory contemporary research takes. From a historical point of view, the empirical turn can best be understood as a corrective to the overly “transcendentalizing” tendencies of “classical” philosophers of technology, such as Heidegger. (...) Empirically oriented philosophy of technology emphasizes actual technologies through case-study research into the formation of technical objects and systems and how they, for example, transform our perceptions and conceptions or pass on and propagate relations of power. This paper explores the point of convergence of classical and contemporary approaches by means of the notion of the “example” or “paradigm.” It starts with a discussion of the quintessential modern philosopher of technology, Martin Heidegger, and his thinking about technology in terms of the ontological difference. Heidegger’s framing of technology in terms of this difference places the weight of intelligibility entirely on the side of being, to such an extent that his examples become heuristic rather than constitutive. The second part of the paper discusses the methodological and epistemological import of the “example” and the form of intelligibility it affords. Drawing on the work of Wittgenstein, Foucault, and Agamben, we argue that the example offers an alternative way of understanding the study of technologies from that of empirical case studies. (shrink)

Study on Upanishads and commentaries of Śaṅkarācārya, Hindu philosopher, on it.

Collection of lectures on Hindu philosophy, religion, and culture of India.

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 analysis of the measurement of gravitational fields leads to the Rosenfeld inequalities. They say that, as an implication of the equivalence of the inertial and passive gravitational masses of the test body, the metric cannot be attributed to an operator that is defined in the frame of a local canonical quantum field theory. This is true for any theory containing a metric, independently of the geometric framework under consideration and the way one introduces the metric in it. Thus, to (...) establish a local quantum field theory of gravity one has to transit to non-Riemann geometry that contains (beside or instead of the metric) other geometric quantities. From this view, we discuss a Riemann–Cartan and an affine model of gravity and show them to be promising candidates of a theory of canonical quantum gravity. (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)

The analysis of the measurement of gravitational fields leads to the Rosenfeld inequalities. They say that, as an implication of the equivalence of the inertial and passive gravitational masses of the test body, the metric cannot be attributed to an operator that is defined in the frame of a local canonical quantum field theory. This is true for any theory containing a metric, independently of the geometric framework under consideration and the way one introduces the metric in it. Thus, to (...) establish a local quantum field theory of gravity one has to transit to non-Riemann geometry that contains (beside or instead of the metric) other geometric quantities. From this view, we discuss a Riemann–Cartan and an affine model of gravity and show them to be promising candidates of a theory of canonical quantum gravity. (shrink)

On 27 February 1998, the Indian Institute of Management, Calcutta and the office of the Fulbright binational educational exchanges in Calcutta jointly hosted a seminar on 'The Tradition of Non Violence: The American Experience and the Gandhian' at the Management Centre for Human Values. There were two keynote presentations. The one on the American experience was by Michael True, Professor of English Literature at Assumption College, Massachusetts, who was teaching as Fulbright visiting lecturer at Utkal University, Bhubaneswar. The Gandhian case (...) was presented by Profes sor Amlan Datta, economist and writer, also former Vice-Chancellor of Visva-Bharati University, Santiniketan. The session was chaired by Professor Amitava Bose, Director, Indian Institute of Management. To close the discussions, a summing up was presented by Professor S.K. Chakraborty, Convenor, Management Centre for Human Values. The importance of discussions on the subject of non-violence and the Gandhian alterna tive cannot be overestimated in this year of the 50th anniversary of Indian independence and a nationwide soul-searching over these five decades. The US Educational Foundation in India contributed to the national discussion through this bilateral seminar and its comparative perspective. (shrink)

On the concept of self; study based on Vedic literature.