Most human societies exhibit a distinct class structure, with an elite, middle classes, and a bottom class, whereas animals form simple dominance hierarchies in which individuals with higher fighting ability do not appear to form coalitions to “oppress” weaker individuals. Here, we extend our model of primate coalitions and find that a division into a bottom class and an upper class is inevitable whenever fitness-enhancing resources, such as food or real estate, are exploitable or tradable and the members of the (...) bottom class cannot easily leave the group. The model predicts that the bottom class has a near flat, low payoff and always comprises at least half the society. The upper class may subdivide into one or more middle class(es), resulting in improved payoff for the topmost members (elite). The model predicts that the bottom class on its own is incapable of mounting effective counter-coalitions against the upper class, except when receiving support from dissatisfied members of the middle class(es). Such counter-coalitions can be prevented by keeping the payoff to the lowest-ranked members of the middle classes (through concessions) well above that of the bottom class. This simple model explains why classes are also absent in nomadic hunter-gatherers and predominate in (though are not limited to) societies that produce and store food. Its results also agree well with various other known features of societies with classes. (shrink)

Ten new essays critique the practice of armed humanitarian intervention, whereby one state sends its armed forces into another to protect citizens against major human rights abuses. The contributors examine a range of concerns, for instance about potential adverse effects and about ulterior motives.

Cilia are microtubule‐based hair‐like structures that project from the surfaces of eukaryotic cells. Cilium formation relies on intraflagellar transport (IFT) to move ciliary proteins such as tubulin from the site of synthesis in the cell body to the site of function in the cilium. A large protein complex (the IFT complex) is believed to mediate interactions between cargoes and the molecular motors that walk along axonemal microtubules between the ciliary base and tip. A recent study using purified IFT complexes has (...) identified a tubulin‐binding module in the two core IFT proteins IFT74 and IFT81 that likely serves to bind and transport tubulin within cilia. Here, we calculate the amount of tubulin required to support the observed cilium assembly kinetics and explore the possibility of multiple tubulin binding sites within the IFT complex. (shrink)

Allen Buchanan has argued for a linking of the ethics of human enhancement to the ethics of development more generally. The promise of the ‘enhancement enterprise' is that it may help develop society, just as other technological advances have in the past. He proposes a framework of intellectual property rights, government action to ensure the poor can access the enhancements, an international organization to administer the diffusion of new enhancement technologies from the West to poor countries, and the diffusion within (...) countries to the poorer populations. I take seriously his proposal of discussing biomedical enhancement in terms of the ethics of development. On these grounds of assessment, I argue that his proposal is politically conservative. To make the case, I distinguish conservatism in ethics from conservatism in politics; and I contextualize the proposal against the background of development economics and the neoliberal approach to development. (shrink)

An international team of ethicists refresh the debate about human enhancement by examining whether resistance to the use of technology to enhance our mental and physical capabilities can be supported by articulated philosophical reasoning, or explained away, e.g. in terms of psychological influences on moral reasoning.

US military intervention and covert action is a significant contributor to global injustice. Discussion of this contributor to global injustice is relatively common in social justice movements. Yet it has been ignored by the global justice literature in political philosophy. This paper aims to fill this gap by introducing the topic into the global justice debate. While the global justice debate has focused on inter-national and supra-national institutions, I argue that an adequate analysis of US military and covert action must (...) focus on domestic institutions of the US. I describe many such institutions including industry lobbying, the ubiquity of US military bases abroad, US programs for training foreign militaries, secrecy of the intelligence and military agencies, pliant news media and government propaganda.<br>. (shrink)

INDUS-EM is India’s only level one conference imparting and exchanging quality knowledge in acute care. Specifically, in general and specialized emergency care and training in trauma, burns, cardiac, stroke, environmental and disaster medicine. It provides a series of exchanges regarding academic development and implementation of training tools related to developing future academic faculty and residents in Emergency Medicine in India. The INDUS-EM leadership and board of directors invited scholars from multiple institutions to participate in this advanced educational symposium that was (...) held in Thrissur, Kerala in October 2013. (shrink)

Ethical debate surrounding human enhancement, especially by biotechnological means, has burgeoned since the turn of the century. Issues discussed include whether specific types of enhancement are permissible or even obligatory, whether they are likely to produce a net good for individuals and for society, and whether there is something intrinsically wrong in playing God with human nature. We characterize the main camps on the issue, identifying three main positions: permissive, restrictive and conservative positions. We present the major sub-debates and lines (...) of argument from each camp. The review also gives a flavor of the general approach of key writers in the literature such as Julian Savulescu, Nick Bostrom, Michael Sandel, and Leon Kass. (shrink)

Although thinkers of the past might have started from presumptions of fundamental difference and inequality between (say) the genders, or people of different races, this is no longer the case. At least in mainstream political philosophy, we are all now presumed to be, in some fundamental sense, basic equals. Of course, what follows from this putative fact of basic equality remains enormously controversial: liberals, libertarians, conservatives, Marxists, republicans, and so on, continue to disagree vigorously with each other, despite all presupposing (...) some kind of basic equality. They may argue about who gets what, how much, and why, but the starting point - that all people are in some sense deserving of prima facie equal consideration - has become an axiom of our moral and political thinking. But why? Why are we basic equals? The trouble is that as soon as one asks for an explanation of this foundational premise, it begins to look shaky. After all, on any conceivable metric human beings are notably unequal, and often to striking degrees. Philosophers in this area tend to talk of equal worth, but often without trying to specify what exactly that means. Philosophically, basic equality is neither acceptable nor rejectable. It is not rejectable because we appear to be, as a matter of fact, profoundly committed to the truth of the claim that we are all one another's basic equals. But to the extent that there appear to be no philosophical arguments for believing in the truth of basic equality, it is not acceptable either. The aim of this book is to try and show why basic equality is acceptable. To do so, however, it will also contend that we need to approach the question rather differently to how it has mostly been handled so far. What's required is an exercise in what Bernard Williams called 'impure philosophy': it must include insights from other areas of human intellectual endeavour, whether psychology and history or even what we learn from how we go about practicing basic equality in our collective lives. (shrink)

Plant cell culture systems have become an attractive and sustainable approach to produce high‐value and commercially significant metabolites under controlled conditions. Strategies involving elicitor supplementation into plant cell culture media are employed to mimic natural conditions for increasing the metabolite yield. Studies on nanoparticles (NPs) that have investigated elicitation of specialized metabolism have shown the potential of NPs to be a substitute for biotic elicitors such as phytohormones and microbial extracts. Customizable physicochemical characteristics allow the design of monodispersed‐, stimulus‐responsive‐, and (...) hormone‐carrying‐NPs of precise geometries to enhance their elicitation capabilities based on target metabolite/plant cell culture type. We contextualize advances in NP‐mediated elicitation, especially stimulation of specialized metabolic pathways, the underlying mechanisms, impacts on gene regulation, and NP‐associated cytotoxicity. The novelty of the concept lies in unleashing the potential of designer NPs to enhance yield, harness metabolites, and transform nanoelicitation from exploratory investigations to a commercially viable strategy. (shrink)

How David Hume and Adam Smith forged a new way of thinking about the modern state What is the modern state? Conspicuously undertheorized in recent political theory, this question persistently animated the best minds of the Enlightenment. Recovering David Hume and Adam Smith's long-underappreciated contributions to the history of political thought, The Opinion of Mankind considers how, following Thomas Hobbes's epochal intervention in the mid-seventeenth century, subsequent thinkers grappled with explaining how the state came into being, what it fundamentally might (...) be, and how it could claim rightful authority over those subject to its power. Hobbes has cast a long shadow over Western political thought, particularly regarding the theory of the state. This book shows how Hume and Smith, the two leading lights of the Scottish Enlightenment, forged an alternative way of thinking about the organization of modern politics. They did this in part by going back to the foundations: rejecting Hobbes's vision of human nature and his arguements about our capacity to form stable societies over time. In turn, this was harnessed to a deep reconceptualization of how to think philosophically about politics in a secular world. The result was an emphasis on the "opinion of mankind," the necessary psychological basis of all political organization. Demonstrating how Hume and Smith broke away from Hobbesian state theory, The Opinion of Mankind also suggests ways in which these thinkers might shape how we think about politics today, and in turn how we might construct better political theory. (shrink)

This essay focuses on the anger of Dhaniya, the female protagonist of Premchand's Godan. Rather than approaching it as a specifically feminist anger, it sees it more broadly as the anger of the oppressed, which signals hope that the conditions of oppression will change. Premchand is influenced by Karl Marx, and uses narrative emotion to tell the (Indian) story of labor and capital; this essay puts Panksepp's neurocognitive theory of anger in conversation with Marxist political theory, demonstrating how Marx's thoughts (...) on systemic economic injustices can elucidate the “social context” in which emotion systems (such as RAGE, PLAY, and CARE) are activated. (shrink)

How David Hume and Adam Smith forged a new way of thinking about the modern state What is the modern state? Conspicuously undertheorized in recent political theory, this question persistently animated the best minds of the Enlightenment. Recovering David Hume and Adam Smith's long-underappreciated contributions to the history of political thought, The Opinion of Mankind considers how, following Thomas Hobbes's epochal intervention in the mid-seventeenth century, subsequent thinkers grappled with explaining how the state came into being, what it fundamentally might (...) be, and how it could claim rightful authority over those subject to its power. Hobbes has cast a long shadow over Western political thought, particularly regarding the theory of the state. This book shows how Hume and Smith, the two leading lights of the Scottish Enlightenment, forged an alternative way of thinking about the organization of modern politics. They did this in part by going back to the foundations: rejecting Hobbes's vision of human nature and his arguements about our capacity to form stable societies over time. In turn, this was harnessed to a deep reconceptualization of how to think philosophically about politics in a secular world. The result was an emphasis on the "opinion of mankind," the necessary psychological basis of all political organization. Demonstrating how Hume and Smith broke away from Hobbesian state theory, The Opinion of Mankind also suggests ways in which these thinkers might shape how we think about politics today, and in turn how we might construct better political theory. (shrink)

A radical reinterpretation of Adam Smith that challenges economists, moral philosophers, political theorists, and intellectual historians to rethink him—and why he matters Adam Smith has long been recognized as the father of modern economics. More recently, scholars have emphasized his standing as a moral philosopher—one who was prepared to critique markets as well as to praise them. But Smith’s contributions to political theory are still underappreciated and relatively neglected. In this bold, revisionary book, Paul Sagar argues that not only (...) have the fundamentals of Smith’s political thought been widely misunderstood, but that once we understand them correctly, our estimations of Smith as economist and as moral philosopher must radically change. Rather than seeing Smith either as the prophet of the free market, or as a moralist who thought the dangers of commerce lay primarily in the corrupting effects of trade, Sagar shows why Smith is more thoroughly a political thinker who made major contributions to the history of political thought. Smith, Sagar argues, saw war, not commerce, as the engine of political change and he was centrally concerned with the political, not moral, dimensions of—and threats to—commercial societies. In this light, the true contours and power of Smith’s foundational contributions to western political thought emerge as never before. Offering major reinterpretations of Smith’s political, moral, and economic ideas, Adam Smith Reconsidered seeks to revolutionize how he is understood. In doing so, it recovers Smith’s original way of doing political theory, one rooted in the importance of history and the necessity of maintaining a realist sensibility, and from which we still have much to learn. (shrink)

_ Source: _Volume 31, Issue 1, pp 75 - 92 The aim of this article is to explore some of what Hobbes says in _Leviathan_ about what the Leviathan is. I propose that Hobbes is not finally clear on this score. Nonetheless, such indeterminacy might be revealing, insofar as it points us in different directions regarding how the state can be conceptualized, and what it is thought able to do. The paper is thus deliberately open ended: it does not aim (...) to definitively settle interpretative issues, but rather to use Hobbes as a way of thinking about the differing potentials of state theory. (shrink)

Adam Smith’s Theory of Moral Sentiments has long been recognized as importantly influenced by, and in part responding to, David Hume’s earlier ethical theory. With regard to Smith’s account of the foundations of morals in particular, recent scholarly attention has focused on Smith’s differences with Hume over the question of sympathy. Whilst this is certainly important, disagreement over sympathy in fact represents only the starting point of Smith’s engagement with – and eventual attempted rejection of – Hume’s core moral theory. (...) We can see this by recognizing the TMS’s account of moral foundations as predicated upon a rejection of Hume’s distinction between the natural and artificial virtues. Smith is in turn revealed as generating a major break with Hume – a break which, if based on a superior theory of moral foundations has important consequences for how we treat Smith and Hume in both the history of philosophy and contemporary moral theory. (shrink)

This essay re-examines Adam Smith’s encounter with Jean-Jacques Rousseau. Against the grain of present scholarship it contends that when Smith read and reviewed Rousseau’s Second Discourse, he neither registered it as a particularly important challenge, nor was especially influenced by, or subsequently preoccupied with responding to, Rousseau. The case for this is made by examining the British context of Smith’s own intervention in his 1759 Theory of Moral Sentiments, where a proper appreciation of the roles of David Hume and Bernard (...) Mandeville in the formation of Smith’s thought pushes Rousseau firmly into the background. Realising this, however, forces us to re-consider our evaluations of Rousseau’s and Smith’s very different political visions. Given that questions of individual recognition, economic inequality, and political stability remain at the heart of today’s social challenges, the implications of this are not just historical but of direct contemporary import. (shrink)

This article explores the relevance of the work of Cambridge historian of political thought István Hont to contemporary political theory. Specifically, it suggests that Hont’s work can be of great help to the recent realist revival in political theory, in particular via its lending support to the account favoured by Bernard Williams, which has been a major source for recent realist work. The article seeks to make explicit the main political theoretic implications of Hont’s historically-focused work, which in their original (...) formulations are not always easy to discern, as well as itself being a positive contribution to realist theorizing, moving beyond a merely negative critique of dominant moralist positions. (shrink)

Over the past two decades, Philip Pettit has consistently argued for an understanding of “republican” liberty in terms of nondomination. Yet in his major published studies, he has almost nothing to say about markets, nor about the economy more generally. I contend that this is a seriously problematic omission, insofar as markets represent a major problem for republican views of freedom. In short: if freedom requires the absence of the mere possibility of arbitrary interference (as Pettit maintains), then the widespread (...) existence of markets indicates that on a republican view the vast majority of people in the world today exist in the dominated position of slaves. As a result, Pettit cannot adopt the “complacency” towards market transactions that he officially avows. But in turn, we ought to be highly skpetical that the republican account of freedom is a viable one. (shrink)

Bernard Williams is frequently supposed to be an ethical Humean, due especially to his work on ‘internal’ reasons. In fact Williams’s work after his famous article ‘Internal and External Reasons’ constitutes a profound shift away from Hume’s ethical outlook. Whereas Hume offered a reconciling project whereby our ethical practices could be self-validating without reference to external justificatory foundations, Williams’s later work was increasingly skeptical of any such possibility. I conclude by suggesting reasons for thinking Williams was correct, a finding which (...) should be of concern for anybody engaged in the study of ethics. (shrink)

This essay has two purposes—first, to identify Adam Smith as intervening in the debate between Montesquieu and Hume regarding the nature, age, and robustness of English liberty. Whereas Montesquieu took English liberty to be old and fragile, Hume took it to be new and robust. Smith disagreed with both: it was older than Hume supposed, but not fragile in the way Montesquieu claimed. The reason for this was the importance of the common law in England’s legal history. Seeing this enables (...) the essay’s second purpose: achieving a more thorough and nuanced understanding of Smith’s account of liberty. This requires us to go beyond repeating Smith’s famous claim that modern liberty was the result of the feudal barons trading away their wealth and power for inane status goods. As I demonstrate, this is only one part of a much wider story: of liberty requiring, and also being constituted by, the rise of the regular administration of justice, and ultimately the rule of law. Although Smith’s history of the English courts and common law has been almost entirely neglected by scholars, it is indispensable to understanding both his reply to Montesquieu and Hume and his wider political theory of modern freedom. (shrink)

The eighteenth-century moral philosopher Archibald Campbell is now largely forgotten, even to specialists in the Scottish Enlightenment. Yet his work is worth recovering both as part of the immediate reception of Bernard Mandeville and Francis Hutcheson's rival moral philosophies, and for better understanding the state of Scottish moral philosophy a decade before David Hume published his Treatise of Human Nature. This paper offers a reading of Campbell as deploying a specifically Epicurean philosophy that resists both the Augustinianism of Mandeville, and (...) the Stoicism of Hutcheson. This leads him onto ground later claimed more conclusively by Hume, whilst helping us to better conceptualise the deployment and recovery of Hellenistic thought in the early modern period. (shrink)

COVID-19 is a highly contagious infection with no proven treatment. Approximately 2.5% of patients need mechanical ventilation while their body fights the infection.1 Once COVID-19 patients reach the point of critical illness where ventilation is necessary, they tend to deteriorate quickly. During the pandemic, patients with other conditions may also present at the hospital needing emergency ventilation. But ventilation of a COVID-19 patient can last for 2–3 weeks. Accordingly, if all ventilators are in use, there will not be time for (...) patients to ‘queue up’ to wait for those who arrived earlier to recover. Those who need a ventilator will die if they do not receive access to one quickly. Many nations now face the prospect that they failed to prepare appropriately for this foreseen risk of pandemic (another issue worthy of legal analysis) and that their populations will need far more ventilators than the health service can supply. For many weeks, the UK has been anticipating a surge of COVID-19 infections that could leave patients queuing in hospitals for ICU care. Luckily, social distancing has ‘flattened the curve’ and this problem might not arise. There is still a degree of risk, however, and other countries will not be so lucky. At some point, during this pandemic or the next, all countries will need to answer hard questions about whether and when scarce ICU resources (such as ventilators, beds and staff) should be either withheld or withdrawn from certain groups of patients solely for the purpose of providing them to others. Attempts to answer these questions can be found in a wide range of ICU triage protocols and ethical guidance documents, many of which embrace the foundational principle of ‘save the most lives’. Unfortunately, this worthwhile goal has generated many suggestions that could violate the law. This article identifies …. (shrink)

Hobbes’s account of the commonwealth is standardly interpreted to be primarily a theory of contract, whereby the archetypal manner of forming a political community is via an act of mutual agreement between suspicious individuals of equal power. By examining Hobbes’s theories of the pre-political family, and what he says about the role of real history in the development of political societies, I conclude that this standard interpretation is untenable. Rather, Hobbes’s conception of commonwealth ‘by institution’ is a hypothetical model used (...) to illustrate the mechanics of sovereignty, and to reconcile men to the conditions of subjection to absolute political power. In practice, all sovereignty is originally by ‘acquisition’. Realizing this casts serious doubt on the possibility that Hobbes is a fundamentally democratic thinker. In turn, we are invited to reconsider the history of political thought after Hobbes, in particular by seeing his theory of the family and of history as a genealogical ancestor of Scottish Enlightenment political theory. (shrink)

Online debates typically possess a large number of argumentative comments. Most readers who would like to see which comments are winning arguments often only read a part of the debate. Many platforms that host such debates allow for the comments to be sorted, say from the earliest to latest. How can argumentation theory be used to evaluate the effectiveness of such policies of sorting comments, in terms of the actually winning arguments displayed to a reader who may not have read (...) the whole debate? We devise a pipeline that captures an online debate tree as a bipolar argumentation framework, which is sorted depending on the policy, giving a sequence of induced sub-BAFs representing how and how much of the debate has been read. Each sub-BAF has its own set of winning arguments, which can be quantitatively compared to the set of winning arguments of the whole BAF. We apply this pipeline to evaluate policies on Kialo debates, where it is shown that reading comments from most to least liked, on average, displays more winners than reading comments earliest first. Therefore, in Kialo, reading comments from most to least liked is on average more effective than reading from the earliest to the most recent. (shrink)

This paper aims to develop a comparative analysis of the place of emotion from Indian and Western philosophical perspectives. Both Eastern and Indian philosophy consider three mental states as being involved with the arousal of emotions, i.e., cognitive (epistemic), conative (desire), and affective. In Indian philosophy, there is no such single term or specific equivalent definition to the Western term ‘emotion.’ Further, there is no clear dichotomy (cognitive & non-cognitive) between reason and emotion in Indian culture. In Indian scriptures, there (...) are various, at times intermingled conceptions of emotion. From a religious standpoint, emotion can be an expression of religious devotion (bhakti), and often emotions are viewed as barriers to having true knowledge and are considered a cause of attachment and an obstacle to liberation. After comparing a large amount of discussion on emotion following Western and Indian conceptions, and analyzing some real-life experiences where emotion plays various roles (intellectual, personal, and spiritual) within each philosophical tradition this paper concludes that it is critical to engage in a comparative, collaborative study of emotion. (shrink)

In this article, I argue that the principle of benevolence occupies a unique place in moral theory where duty and emotion both have equal importance, and moral philosophers generally are divided into two camps regarding the role of emotion in morality. Kant clarifies his position while introducing the deontic notion of benevolence. He only regards the moral value in which the duty of benevolence has been performed with ‘good will’. Some defenders of Kant’s ethics are Herman, McMurray, Meyers, and Tannenbaum (...) who argue that acting purely based on duty is far more superior to acting from emotions. On the other hand, several contemporary theorists such as Bernard Williams, Blum, Oakley, Stocker, Stohr, Foot, Korsgaard, Hursthouse, and Sherman refute Kant’s views towards emotion in the domain of morality. Following this Kantian and Non-Kantian debate, this article aims to explore the role of emotion and rationality in the moral context of benevolence. (shrink)

Innovation has been widely regarded as a powerful tool for stimulating economic growth and changing the quality of human life since the beginning of time. Innovation will continue to remain a key driving force for sustainability and growth in the current economic global slowdown. At present there are hardly any studies that show why innovation is successful at some organizations, and yet fails to achieve the desired results at others. The authors investigate the role of “core values and beliefs” of (...) leading innovative companies in India and abroad on how they go about building a unique innovation culture which ensures their continuous growth even in troubled times. (shrink)

A fresh look at Adam Smith - and why he matters - from some of the leading scholars in the field.

ABSTRACT This paper has three main aims. First, to make good on recent suggestions that Adam Smith offers a genealogy of the origins of religious belief. This is done by offering a systematic reconstruction of his account of religion in The Theory of Moral Sentiments, demonstrating that Smith there offers a naturalised account of religious belief, whilst studiously avoiding committing himself to the truth of any such belief. Second, I seek to bring out that Smith was ultimately less interested in (...) the truth of religious beliefs than in evaluating and understanding the place of religion in healthy ethical living. Third, I put Smith’s account into contrast with the more famous treatment offered by Nietzsche (as well as Bernard Williams’s later, Nietzschean, reflections), and suggest that Smith offers us the more plausible picture of both religion and morality, a finding of both historical and contemporary philosophical import. (shrink)

István Hont understood his work excavating the structure of 18th century debates as a contribution to contemporary political thinking. This special issue begins to explore some of the avenues he opened.

My objective of this paper is to suggest and workout a more credible form of the Principle of Beneficence from the common essential elements of the three major ethical theories (Deontology, Utilitarianism and Virtue Ethics) that will try to overcome the over-demanding objection of Utilitarianism and the rigorism of Kant’s Deontology. After analyzing these three moral systems, I find that beneficence lies within the very essence of humanity. Human beings are superior to other creatures in the world due to rationality (...) and humanity. From the humanitarian ground, a common goodness lies within every human. Beneficence, as a moral principle, is derived from this inner humanity of every individual. Despite their initial differences, utilitarianism, deontology and virtue ethics recognize this fundamental humanitarian disposition of doing good for all as a part of being a morally better person. The principle of beneficence as I suggest, is different from its consequential utilitarian notion suggested by Mill. This version of beneficence is more credible as it does not impose excessive demands upon an individual to develop any maximum beneficial outcome following utilitarian calculation of beneficence over cost, and it also strives to overcome the rigorous duty-based theory of Kantian deontology by appealing to the fundamental virtue of humanity. Finally, the credibility of this form of beneficence comes from the underlying transcendental humanism which is the chief feature of Indian tradition. (shrink)

This paper is about the rationality of methodological variance, where changes in method and methodology of science may be warranted/triggered by the urgency of finding alternatives to the methodology currently in fashion that fails to address the relevant and pressing problems. It deals obliquely with Maxwell‘s criticisms of Pandit, offering only a bare sketch of appraisal of his methodological proposals of AOE, AOR and WI, not only as going beyond SR but as better alternatives to dominant methodologies such as (...) that of Karl R. Popper, without rehearsing or recycling Maxwell‘s well-known arguments in great detail. More importantly, how these proposals improve upon the eighteenth century Enlightenment idea of learning from scientific progress how to achieve social/cultural progress towards an enlightened world, i.e., a world that is sensitive to problems of living and human well-being, is discussed. Having dealt with such problems in Pandit, the present appraisal is limited to the rationality of understanding, or better of rethinking, academic inquiry within the wider contexts and reaches of wisdom inquiry, with particular reference to the pressing global problems including those problems that are traceable to ETS progress, which is itself often found to violate the principle of interconnectedness across nature. (shrink)

India, despite being the world's largest vaccine manufacturer is now struggling with various unprecedented social, legal, moral issues with the ongoing Covid-19 vaccination program for 1.3 billion people, the largest democracy in the world. With three major vaccines including Covishield, homemade vaccine Covaxin, and Russia's Sputnik V, India is still facing acute scarcity of vaccines and raw material supply. This is not only unfortunate but also reveals the ethically-triggered facts about the imbalanced healthcare system between public and private sectors, ineffective (...) inequitable healthcare policies, unaccountable data reports that raise mistrust and confusion, and a deeper concern about global unfair distribution. In this paper, I have briefly discussed some unparalleled ethical issues raised from the vaccination program of India. (shrink)

Professor Pandit, working among the admirable group of philosophers at the University of Delhi, has written a fundamental criticism and a constructive re-interpretation of all that has been preserved as serious epistemological and methodological reflections on the sciences in modern Western philosoph- from the times of Galileo, Newton, Descartes and Leibniz to those of Russell and Wittgenstein, Carnap and Popper, and, we need hardly add, onward to the troubling relativisms and reconstructions of historical epistemologies in the works of Hanson, (...) Kuhn, Lakatos and Feyerabend. His themes are intrigu ing, set forth as they are with masterly case studies of physics and the life sciences, and within an original conceptual framework for philosophical analysis of the processes, functions, and structures of scientific knowing. Pandit's contributions deserve thoughtful examination. For our part, we wish to point to some among them: (1) an interactive articulation of subjective and objective factors of both problems and theories in the course of scientific development; (2) a striking contrast between the explanatory power of a scientific theory and its 'resolving power', i. e. (shrink)

This paper explores the value of benevolence as a cardinal virtue by analyzing the evolving history of virtue ethics from ancient Greek tradition to emotivism and contemporary thoughts. First, I would like to start with a brief idea of virtue ethics. Greek virtue theorists recognize four qualities of moral character, namely, wisdom, temperance, courage, and justice. Christianity recognizes unconditional love as the essence of its theology. Here I will analyze the transition within the doctrine of virtue ethics in the Christian (...) era and afterward since the eighteenth-century thinkers are immensely inspired by this Christian notion of love consider universal benevolence as the cardinal virtue. Later, Hume introduces an emotivist turn by considering the moral worth of sympathetic emotions in his ethical doctrine. In this paper, I aim to discover the cardinality of the virtue of benevolence following the evolutionary history of virtue ethics. (shrink)

Description: The main purpose of writing this book is not only to explain, but also to interpret, the three phases of development of Buddhist thought in India, and how and in what manner it spread out to countries as far away from the land of its origin as Japan. Though the subject may be vast, a conscious effort has been made of explaining the complexity of Buddhist philosophical thought in as concise terms as possible. The first five hundred years, which (...) constitute the initial phase of development, is that of consolidation. The form of Buddhism that developed during this phase is at present known as Theravada, and is prevalent in countries that lie to the south of India. On account of this geographical location of Theravada countries, it is also known as the Southern Buddhism. The second phase of Buddhism is characterised by the emergence of Mahayana. All those religious features were brought into Buddhism with the inception of Mahayana that are constitutive of folk religiosity. One of the important religious elements that crept into the Buddhist fold was the doctrine of Bodhisattva. Henceforward it would be the Bodhisattva ideal that would catch the imagination of a Buddhist believer. At the philosophical level two most important schools were established, namely, the Madhyamika and the Yogacara-Vijnanavada. Great strides, in the realm of art, were also made, particularly in architecture, sculpture and painting. The final phase of development is represented by the emergence of Tantricism. At this phase of development archaic religious elements, in the shape of magic, became part and parcel of Buddhist practice. Thus begins the process of degeneration of the ideals that the Buddha had enunciated at the time of his Enlightenment. This story of rise and fall, of development and degeneration, tells its own story, which needs to be told in terms that are understandable. (shrink)

This book critically analyses the basic questions regarding the principle of beneficence within its moral domain, to suggest and work out a more credible form of Principle of Beneficence. The Moral Quest for a More Credible Principle of Beneficence evolves from the common goodness of the three major confronting theories of ethics, i.e., Utilitarianism, Deontology, and Virtue Ethics. After analysing and exploring the common ground of the three views, the aim is to prescribe a more convincing form of the principle (...) of beneficence. -/- The book starts with a brief discussion of the principle of beneficence and then critically analyses previous views related to the principle of beneficence, virtue of benevolence, and their relationship, and proposes a more credible form of the Principle of Beneficence. The Moral Quest for a More Credible Principle of Beneficence aims to provide a significant contribution towards the theory of beneficence. (shrink)

For a philosopher with an abiding interest in the nature of objective knowledge systems in science, what could be more important than trying to think in terms of those very subjects of such knowledge to which men like Galileo, Newton, Max Planck, Einstein and others devoted their entire lifetimes? In certain respects, these systems and their structures may not be beyond the grasp of a linguistic conception of science, and scientific change, which men of science and philosophy have advocated in (...) various forms in recent times. But certainly it is wrong-headed to think that one's conception of science can be based on an identification of its theories with languages in which they may be, my own alternatively, framed. There may be more than one place in book (1983: 87) where they may seem to get confused with each other, quite against my original intentiens. The distinction between the objec tive knowledge systems in science and the dynamic frameworks of the languages of the special individual sciences, in which their growth can be embedded in significant ways, assumes here, therefore, much impor tance. It must be recognized that the problems concerning scientific change, which these systems undergo, are not just problems concerning language change. (shrink)