Our research reveals that organizations are known as great work places due to their successful performance on certain areas. And, financing for such industries is profitable, where employees are happy and shareholders get highest rate of return for their investments. In our study, a few such organizations have been identified and selected for this article. For successful functioning of organizations, certain areas have been recognized as key performance areas. A corporate image can be measured and assessed, based on its creative (...) and innovative approach. We highlighted about ethics, what makes corporate ethics, involvement of corporation in social responsibilities, and how ethical governance needs to be framed. We also covered ideas, contributions, and suggestions made by various experts from different organizations. In the end, we included questions relating to ethics through which we can measure ethical performances. Finally, we concluded that if ethics are followed by every individual India will flourish in global market. (shrink)

In this paper, I defend an account of the reasons for which we act, believe, and so on for any Ф such that there can be reasons for which we Ф. Such reasons are standardly called motivating reasons. I argue that three dominant views of motivating reasons (psychologism, factualism and disjunctivism) all fail to capture the ordinary concept of a motivating reason. I show this by drawing out three constraints on what motivating reasons must be, and demonstrating how each view (...) fails to satisfy at least one of these constraints. I then propose and defend my own account of motivating reasons, which I call the Guise of Normative Reasons Account. On the account I defend, motivating reasons are propositions. A proposition is the reason for which someone Ф‐s when (a) she represents that proposition as a normative reason to Ф, and (b) her representation explains, in the right way, her Ф‐ing. As I argue, the Guise of Normative Reasons Account satisfies all three constraints on what motivating reasons must be, and weathers several objections that might be leveled against propositionalist views. (shrink)

In this essay, I develop an account of belief as commitment to the truth of a proposition. On my account, to believe p is to represent p as true by way of committing to the truth of p. To commit to the truth of p, in the sense I am interested in, is to exercise the normative power to subject one’s representation of p as true to the normative standard of truth. As I argue, my account of belief as commitment (...) of the truth explains a variety of features of belief that separate it from attitudes like acceptance, supposition, and imagination. Most importantly, it explains the distinctive connection between belief and evidence. Moreover, my account helps solve three further puzzles about belief, regarding doxastic voluntarism, the aim of belief, and Moore’s paradox. (shrink)

Metaethical constitutivists seek to ground normativity in facts about what is constitutive of agency. One strand of constitutivism locates the foundations of normativity in constitutive aims, which are standardly conceived of in teleological terms. I present three challenges that show that the teleological conception of constitutive aims is inadequate for the constitutivist project. I then sketch an alternative conception of constitutive aims in the form of a commitment-based conception. On the commitment-based conception, actions and attitudes constitutively represent their objects as (...) having certain properties, and their constitutive aims are fixed by the accuracy-conditions of these representations. Because such representations constitutively involve a commitment on the part of the agent to the object’s having the relevant property, they generate authoritative norms for the agent. I conclude that, unlike the teleological conception, the commitment-based conception promises to yield a unified constitutivism that delivers authoritative normative standards for both actions and attitudes. (shrink)

The concept of corporate social responsibility is becoming integral to effective corporate brand management. This study adopts a multidimensional and cross-country perspective of the concept and analyses consumer perceptions of behaviour of four leading consumer products manufacturers. Data was collected from consumers in two countries – Spain and the UK. The study analyses consumers’ degree of interest in corporate responsibility and its impact on their perception about the company. The findings here suggest a weak impact of company-specific communication on consumers’ (...) perception. The implications of this study are relevant to companies for strengthening their social responsibility associations with the consumers. (shrink)

In recent years, there has been increasing interest in analytic philosophy that engages with non-Western philosophical traditions, including South Asian religions such as Hinduism, Buddhism, and Jainism. However, thus far, there has been no engagement with Sikhism, despite its status as a major world religion with a rich philosophical tradition. This paper is an attempt to get a start at analytic philosophical engagement with Sikh philosophy. My focus is on Sikh ethics, and in particular on the theory of vice and (...) virtue that can be gleaned from Sikh scripture. According to this theory, the five major vices have a unified source in the vice of haumai. Haumai is a kind of false conception of oneself as singularly important, and correspondingly, a false conception of the world as revolving around oneself, as a world of objects there for one’s use. Vice, then, comes down to the failure to recognize the importance of others. The corresponding picture of virtue is that virtue consists in a recognition of the importance of others, through the recognition of an ultimate reality on which all are One. After reconstructing the Sikh theory of vice and virtue, I conclude with some comparative remarks on Sikh and Western ethics. (shrink)

The sympathetic plot—featuring a goal-directed protagonist who confronts obstacles, overcomes them, and wins rewards—is ubiquitous. Here, I propose that it recurs because it entertains, engaging two sets of psychological mechanisms. First, it triggers mechanisms for learning about obstacles and how to overcome them. It builds interest by confronting a protagonist with a problem and induces satisfaction when the problem is solved. Second, it evokes sympathetic joy. It establishes the protagonist as an ideal cooperative partner pursuing a goal, appealing to mechanisms (...) for helping. When the protagonist succeeds, they receive rewards, and audiences feel sympathetic joy, an emotion normally triggered when beneficiaries triumph. The capacities underlying the sympathetic plot evolved for learning and cooperation before being co-opted for entertainment. (shrink)

In Aesthetic Theory, Adorno discusses the progressive spiritualization of art over the course of two centuries. By excluding natural beauty, art established itself as a realm of freedom created by the autonomous subject. Yet, similar to the process of rationalization that Adorno and Horkheimer describe in the Dialectic of Enlightenment, spiritualization also exposes the autonomy of art to the return of the repressed. In this paper, I establish a distinction in Adorno's work between spiritualization in its traditional sense, which designates (...) this cycle of repression and return, and spiritualization in its radical sense, as the process that turns art against its history of domination. Spiritualization in this latter sense is the basis for an encounter with the repressed that exhibits a non- dominating stance toward otherness. (shrink)

This essay explores possible paths after postcolonial theory, with the after understood not as a negation, but as a form of inheritance and the creation of routes, such that an aftermath need not have a resentful or self-hating relation and nor simply an acceptance of given pictures of ‘western’ thought. The route explored here is neither fully secular nor religious, and nor from a radically alternative ontology, but rather prompted by three enduring concerns within the global humanities, explored in three (...) sections of this paper. The first section ‘Political Theologies as an Alternative to the Dichotomy of Religion and Secularism’, asks what the difference and proximity between theology and theory may be, if we acknowledge the at times less visible theological genealogies of ‘secular’ social and critical theory. Rather than taking such genealogies only to be an effect of Eurocentrism, or as the lasting hegemony of Protestant Christian assumptions, we examine other ways of navigating tentative movements across ontological borders. The second section, ‘Theory as Darsan (Pilgrimage/Path/School)’ suggests that rather than thinking of concepts as anchored entirely to given territories or identities or as tools of ‘generalization’, we might place the word theory in relation to its genealogical kin, theos and theoria/darsan, as the formation of contemplative styles that emerge through forms of recurrent journeying within and across territories, following the tracks of others. As an instance of such journeying, we focus on a particular thinker, Stanley Cavell, whose writing suggests ways of remapping geographies of thought, in ways that could be significant for global thought, across so-called western and non-western territories. How might such journeys be continued? Section 3: ‘A Darsan: the Killing of Birds, Some Centuries Apart’ offers one such journey, three minor coordinates of a world map, located in three poetically enshrined bird killings, in Valmiki’s Ramayana, in Coleridge’s Rime of the Ancient Mariner, and in Richard Power’s The Echo Maker, each of which incants a curse of unsettlement, and a fault line in relation to being human. This article hopes to contribute to debates on decolonization, currently underway in universities across the world, and seeks to offer a possible alternative to static conceptions of west and non-west. (shrink)

Ethical guidance in research is underpinned by the need to show respect for study participants by upholding autonomy in participant decision-making, and confidentiality and protection of individual rights, privacy and interests, yet decision-making could also be influenced by the participant’s sociocultural and belief systems. This calls for a more Africanised approach to research ethics where these values and beliefs are upheld. While national and international ethics guidelines do exist, there is little evidence that such a paradigm shift in research ethics (...) is adequately interrogated in the teaching and learning curricula in higher education, where research skills are developed and nurtured. Critical reflection is used to highlight opportunities to stimulate learning and debates underpinned by humanised pedagogy in higher education. (shrink)

In recent years, the National Crime Records Bureau recommendation is that the growth rate of crime against women has skyrocketed in India, even higher than the population growth rate. According to lawyer, Kamlesh Vaswani, the commercial exploitation of coital activity paramount in pornography is the result of crimes against women, and fills perverse traits in the roots of society. Following that, he filed a petition (2013) in the Honourable Supreme Court to blanket ban pornography with the aim of diluting the (...) subordination of women and the crimes against women in society. Taking this into consideration, I argue that the Vaswani petition draws back the issue of twentieth century Western political and philosophical debate on pornography which triggers one of the moot problems of moral legislation—whether the state should be neutral or not towards individuals’ preferences, merits, desires, and the status to live well. This article focuses on whether this discourse has any relevance in the Indian value system. In this article, through the comparison between Indian and Western values, I make an attempt to analyse the moot problem of moral legislation which is bridging the gap between public and private morality for the well-being of women as well as our society. (shrink)

This book critically analyses the "mutual illuminations" between literature, religion, architecture, films, performative arts, paintings, woodworks, memes and masks cutting across time and space. In architecture for example, the eventual success of a project depends on the harmony between physical sciences and aesthetics, design and planning, knowledge of building material, the local climate, and awareness of cultural sensibilities. This volume affirms that aesthetics and arts are deeply linked through existential issues of who I am. The essays in this volume present (...) diverse discursive structures showcasing the in-between spaces between various art forms and mediums, such as, architecture, literature and memory, Kafka in SoHo; Kafka and Bernhard, Kirchner's woodcuts; pictorial and stage representations of E.T.A Hoffmann, Hesse's fairy tales; translations of Pañcatantra; Nietzsche, ritual arts and face masks; martyrdom in La chanson de Roland, Goethe and Hafiz, Indian thought in Martin Buber; Rhythms of the 'Third' across cultures; Dadaism and contemporary memes This book examines these sublime linkages in a comparative and interdisciplinary way. Engaging and intersectional, this volume will appeal to students and scholars of arts and aesthetics, literature, philosophy, architecture, sociology, translation studies and readers who are interested in cultural, intertextual, intermedial, and comparative studies. (shrink)

Bhakti is a remarkable feature and tendency of human existence having to do with one's devoted involvement with a person, object, deity, or a creative project. Bhakti and Philosophy aims to trace the larger meanings and roles of bhakti as it historically emerged in some of the well-known thought systems of India, such as Vedanta and Buddhism.

Bhakti is a remarkable feature and tendency of human existence having to do with one's devoted involvement with a person, object, deity, or a creative project. Bhakti and Philosophy aims to trace the larger meanings and roles of bhakti as it historically emerged in some of the well-known thought systems of India, such as Vedanta and Buddhism.

The aim of this article was to discuss the modeling and control method of quadrotor unmanned aerial vehicle. In the process of modeling, mechanism modeling and experimental testing are combined, especially the motor and propeller are modeled in detail. Through the understanding of the body structure and flight principle of the quadrotor UAV, the Newton–Euler method is used to analyze the dynamics of the quadrotor UAV, and the mathematical model of the UAV is established under the small angle rotation. Process (...) identifier is used to control it. First, the attitude angle of the model is controlled by PID, and based on this, the speed in each direction is controlled by PID. Then, the PID control of the four rotor aircraft with the center of gravity offset is simulated by MATLAB. The results show that the pitch angle and roll angle can be controlled by 5 degrees together without center of gravity deviation, and the PID can effectively control the control quantity and achieve the desired effect in a short time. Classical BP algorithm, classical GA-BP algorithm, and improved GA-BP algorithm were trained, respectively, with a total of 150 sets of training data, training function uses Levenberg-Marquardt, and performance function uses mean squared error. In the background of the same noise, the improved GA-BP algorithm has the highest detection rate, classical GA-BP algorithm is the second, and classical BP algorithm is the worst. The simulation results show that the PID control law can effectively control the attitude angle and speed of the rotor UAV in the case of center of gravity deviation. (shrink)

Contribution of Hindu saints of medieval period to Hindu philosophy.

Contribution of Hindu saints of medieval period to Hindu philosophy.

Along with political, economic, ethical, rehabilitative and military dimensions, psychopathological sequelae of war and terrorism also deserve our attention. The terrorist attack on the World Trade Centre ( W.T.C.) in 2001 and the Gulf War of 1990-91 gave rise to a number of psychiatric disturbances in the population, both adult and children, mainly in the form of Post-traumatic Stress disorder (PTSD). Nearly 75,000 people suffered psychological problems in South Manhattan alone due to that one terrorist attack on the WTC in (...) New York and the Pentagon in Washington. In Gulf War I, more that 1,00,000 US veterans reported a number of health problems on returning from war, whose claims the concerned government has denied in more than 90% cases. Extensive and comprehensive neurological damage to the brain of Gulf War I veterans has been reported by one study, as has damage to the basal ganglia in another, and Amyotrophic Lateral Sclerosis (ALS) in a third, possibly due to genetic mutations induced by exposure to biological and chemical agents, fumes from burning oil wells, landfills, mustard or other nerve gases. The recent Gulf War will no doubt give rise its own crop of PTSD and related disorders. In a cost-benefit analysis of the post Gulf War II scenario, the psychopathological effects of war and terrorism should become part of the social audit any civilized society engages in. Enlightened public opinion must become aware of the wider ramifications of war and terrorism so that appropriate action plans can be worked out. (shrink)

Year after year, our exposure to the Gita remains limited to these fleeting visual engagements as they become part of our muscle memory as we go about our chores.

This Book Is Scholarly And Systematic Attempt At The Synthesis Of The Ethics And Metaphysics Of The Gita Which Is One Of The Triple Foundations Of Vedanta And Represents The Quintessence Of The Hindu Weltanschauung. Without Dustjacket In Good Condition.