We discuss N. I. Vavilov’s 1922 landmark publication, “The Law of Homologous Series in Variation,” and highlight its salient points. Vavilov drew upon his considerable experience in the field with wild and cultivated crop plants and summarized what he noticed in the form of a law. The law stated that comparable variant forms tended to appear in different varieties of the same species, different species of the same genus, different genera of the same family, and so on. His survey of (...) the older literature suggested that the law applied to multicellular animals as well. Vavilov acknowledged that such “parallel” series might be the outcome of convergent evolution (as conventionally understood). At the same time, by way of an alternative hypothesis, he posed a question that continues to engage evolutionary biology to this day. Namely, does the existence of such parallelisms reflect underlying structural and developmental principles (based on the laws of physics and chemistry) which constrain the range of possible plant and animal forms? Vavilov’s original 1922 paper from the _Journal of Genetics_ (12:47–89) is available as supplementary material in the online version of this article. (shrink)

Different types of explanations coexist in present-day biology. Functional explanations describe mechanisms, whereas evolutionary explanations provide answers to the question “why?” mostly by appealing to the past and present action of natural selection. But the relations between these two types of explanations, as well as the relative insights they offer, vary from one domain of research to another. We will illustrate this complex landscape of biological explanations with three examples involving aging, the sex ratio, and the phenomenon of genomic imprinting. (...) We will show that the two types of explanations have recently often progressed towards each other. In consequence, they cease to be “pure” functional or evolutionary explanations and become explanations that may be alternatively considered as functional or evolutionary. (shrink)

Aquí profundizamos la tesis de que un modelo de simulación permite crear conocimiento en forma de explicaciones causales sostenida por Paul Weirich. Sostenemos la validez de exportar resultados del modelo al mundo modelizado en virtud de la similaridad entre modelo y mundo, analizable en términos de identidad parcial de estructura para eliminar la similaridad superficial que repita los resultados empíricos al ajustar datos por calibración. La estructura de relaciones rescatadas del mundo resulta crítica al estudiar la mencionada similaridad, como así (...) también ciertas propiedades que condicionan el tipo de relaciones entre los elementos del modelo que representan entidades del mundo. (shrink)

Starting from the early decades of the twentieth century, evolutionary biology began to acquire mathematical overtones. This took place via the development of a set of models in which the Darwinian picture of evolution was shown to be consistent with the laws of heredity discovered by Mendel. The models, which came to be elaborated over the years, define a field of study known as population genetics. Population genetics is generally looked upon as an essential component of modern evolutionary theory. This (...) article deals with a famous dispute between J. B. S. Haldane, one of the founders of population genetics, and Ernst Mayr, a major contributor to the way we understand evolution. The philosophical undercurrents of the dispute remain relevant today. Mayr and Haldane agreed that genetics provided a broad explanatory framework for explaining how evolution took place but differed over the relevance of the mathematical models that sought to underpin that framework. The dispute began with a fundamental issue raised by Mayr in 1959: in terms of understanding evolution, did population genetics contribute anything beyond the obvious? Haldane's response came just before his death in 1964. It contained a spirited defense, not just of population genetics, but also of the motivations that lie behind mathematical modelling in biology. While the difference of opinion persisted and was not glossed over, the two continued to maintain cordial personal relations. (shrink)

In this paper, multi attribute decision making problem based on grey relational analysis in neutrosophic cubic set environment is investigated. In the decision making situation, the attribute weights are considered as single valued neutrosophic sets. The neutrosophic weights are converted into crisp weights. Both positve and negative GRA coefficients, and weighted GRA coefficients are determined. Hamming distances for weighted GRA coefficients and standard (ideal) GRA coefficients are determined. The relative closeness coefficients are derived in order to rank the alternatives. The (...) relative closeness coefficients are designed in ascending order. Finally, a numerical example is solved to demonstrate the applicability of the proposed approach. (shrink)

In this paper we propose to trace the historical and epistemological causes of the social construction of the image of nursing in pandemics by COVID-19, where the heroic and vocational attributes of its praxis hide the scientific and technological ones. To do so, we will begin by showing how "empirical" knowledge was historically contrasted with biomedical theoretical knowledge, medical technological praxis with the "art of caring", under a hierarchization of the professions on traditional gender roles. We will then demonstrate the (...) ways in which the romanticized image of nursing manifested itself so far during the pandemic, not only consolidating the status quo of the profession but also deepening it, by emphasizing a heroic attitude of those "on the front line of battle" as opposed to the physicians who made the decisions. Finally, we will analyze epistemologically what nursing theorists understand by "nursing praxis" in order to elucidate what is and is not visible in the constituted image of the profession. (shrink)

Classical text on Advaita Vedanta philosophy; includes commentaries and supercommentaries.

In this intriguing new book, Indian social theorist Ananta Kumar Giri issues a stirring call for scholars of contemporary social theory and practice to grapple with late modernity's most pressing social and political issues. Giri counterposes Western thought with Indian social theory in a work that ranges across an array of Indian texts and ideas, hitherto ignored by Western scholarship. Included, along with the mainstays of Indian intellectual thought like Gandhi and Sri Aurobindo, are lesser known Indian social (...) theorists, economists, sociologists, and essayists who argue for transcendence of self-interest, social responsibility, and political renewal. Thoughtfully argued and lucidly written, this work offers the reader a genuine 'transdisciplinary' learning experience, going beyond European ethnocentrism to make social theory a truly global conversation. (shrink)

This book explores the dynamics of interaction between pragmatism and spirituality in the constitution and working of consciousness, freedom and solidarity. This book is cross-cultural and transdisciplinary in nature and brings critical and transformative perspectives from different philosophical and spiritual traditions of the world. It discusses the works of seminal thinkers such as William James, Rudolf Steiner, John Dewey, Swami Vivekananda, Martin Heidegger, Claude Levi-Strauss, Jordan Peterson, Slavos Zizek, Paul Valeri and O.V. Vijayan. It also explores dialogues between pragmatism and (...) other philosophical and intellectual traditions such as Semiotics, Saiva Siddhanta, Vedanta, Trika Shaivism and Tantra. It explores themes such as pragmatism and belief, evolution of consciousness and happiness, spiritual pragmatism and economics of solidarity, value levels democracy, the perforamtive as an aspect of spirituality and transformation of political theology from Kingdom of God to Gardens of God. (shrink)

Our understanding of the human and the social, as well as our realization of these, are in need of fundamental transformations, as our present day use of these are deeply anthropocentric, Eurocentric and dualistic. Human development discourse looks at the human in an adjectival way, so does the social quality approach to the category of the social: neither reflects the profound rethinking both the categories have gone through even in the Western theoretical imagination. In this context, the present essay explores (...) the ways these two categories are being rethought in Western theoretical imagination and discusses the non-anthropocentric and post-anthropocentric conceptualization and realization of the human, which resonates with non-socio-centric and post-social conceptions of society. The essay also opens these two categories to cross-cultural and planetary conversations and on the way rethinks subjectivity, sovereignty, temporality and spatiality. It pleads for a foundational rethinking of human security and social quality and for creative intertwining between the two with visions and practices of practical spirituality. (shrink)

Exploring new frontiers of sociology does not mean extending existing theories and methods but rather interrogating some of its uncritically accepted modernist assumptions, such as the equating of society and nation-state, the dualism of individual and society and that of ontology and epistemology. Beyond Sociology explores pathways in which we go beyond sociology in terms of exploring the contours of a transformational sociology; this seeks to transform the assumptions of conventional sociological theorizing and practice as well as modes of sociological (...) imagination. Despite all the waters that have flowed around the world for the last 150 years, contemporary sociology, even so-called global sociology, suffers from what Ulrich Beck called the NATO-like firepower of Western sociology. In this context, sociology has to open itself to transcivilizational dialogues and planetary conversations about the very themes of thinking about self, culture and society. So far, globalization of sociology has meant globalization of themes and methods of modernist sociology, which makes an easy equation between sociology and modernity. For sociologists such as Anthony Giddens, Ulrich Beck and André Béteille, sociology is a modern discipline and is post-traditional. But if sociology blindly follows the post-traditional teleology of modernity, how can it study varieties of forms of life—traditional, modern, postmodern and transmodern? These varieties of forms of life exist not only in the so-called traditional societies such as India or Lapland but in all contemporary societies—whether India, Indonesia, Sweden, France, Britain, Germany, Singapore, China or the USA. Beyond Sociology thus initially challenges us to go beyond an a priori teleological privileging of the post-traditional telos of modernist sociology. It invites us to make a foundational interrogation of modernist sociology as a prelude to making sociology part of a planetary conversation about the very themes such as society and individual that it seeks to understand. (shrink)

Considering the different traditions of cosmopolitan thinking and experimentation, this cutting edge volume examines the contemporary revival of cosmopolitanism as a response to the challenges of living in an interdependent world. Through a unique multidisciplinary approach, it takes the debate beyond the one-sided universalism of the Euro-American world and explores the multiverse of transformations which confront cosmopolitanism. The collection highlights central questions of cosmopolitan responsibility, global citizenship and justice as well as the importance of dialogue among civilizations, cultures, religions and (...) traditions. Exploring the ethical and political dimensions of globalization, it outlines the pathways of going beyond cosmopolitanism by striving for a post-colonial cosmopolis characterized by global justice, trans-civilizational dialogues and dignity for all. (shrink)

This paper explores Thomas Kuhn’s intellectual history by examining sources that have been understudied so far: the Lowell Lectures of 1951 (The Quest for Physical Theory) and the hitherto unpublished Notre Dame Lectures of 1980. The analysis of these texts aims to reconstruct Kuhn’s development of a semantics that can account for scientific progress. This analysis will show that the alleged “linguistic turn” attributed to the author is actually a renewed interest in problems that existed well before publishing The Structure (...) of Scientific Revolutions. (shrink)

We propose a stochastic modification of the Schrödinger–Newton equation which takes into account the effect of extrinsic spacetime fluctuations. We use this equation to demonstrate gravitationally induced decoherence of two gaussian wave-packets, and obtain a decoherence criterion similar to those obtained in the earlier literature in the context of effects of gravity on the Schrödinger equation.

En el presente trabajo se analizan desde un punto de vista metateórico los modelos animales y su uso en la investigación en el ámbito de las ciencias de la vida. A partir de la evaluación de una nutrida literatura científica que denuncia un sesgo sexual en las prácticas de investigación que utilizan dichos modelos, se buscan los supuestos teóricos implícitos que les dan fundamento y se argumenta que lejos de suponer una torpeza metodológica forman parte de una extensa tradición ubicua (...) en la historia de la biología. Por otra parte, se exponen los motivos teóricos para el reemplazo de los mencionados supuestos, a partir del análisis filosófico e histórico de la teoría estándar de la diferenciación sexual (la hipótesis activacional-organizacional). (shrink)

Caste is a multidimensional reality in history and society, and it has manifested itself through varieties of structures of domination which are simultaneously cultural, economic, political and ideological as caste has also been related in complex ways with structures of class and gender domination. These structures of domination have led to the annihilation of self and society. This led Ambedkar to challenge us for annihilating caste. For Ambedkar, annihilation of caste calls for the realization of each person as an individual (...) and not just a caste person. It also calls for the destruction of caste privileges, discrimination and their scriptural legitimation. However, this call for annihilation mainly has been a structural project without enough attention to the project of transformation of consciousness—self and social. There is a hint of this in Ambedkar’s Annihilation of Caste when he urges us to realize each one of us as unique individuals beyond the holes of caste which is further deepened in his Buddha and His Dhamma. Transformation of consciousness is also suggested in Adi Shankara’s treatise on self, Atmastakam. The essay engages itself with Ambedkar, Shankara, Gandhi and Sri Aurobindo, among others, as they help us in the transformation of caste domination and present a new hermeneutics of self-realization and social liberation. It deals with the simultaneous challenges of structural transformation of caste as well as consciousness of caste at the levels of both self and society which can draw on multiple sources of critique, creativity and transformations in India and the world. Brahminism is the poison which has spoiled Hinduism. You will succeed in saving Hinduism if you will kill Brahminism. There should be no opposition to this reform from any quarter. It should be welcomed even by the Arya Samajists, because this is merely an application of their own doctrine of guna-karma. Whether you do that or you do not, you must give a new doctrinal basis to your religion—a basis that will be in consonance with liberty, equality and fraternity; in short, with democracy. I am no authority on the subject. But I am told that for such religious principles as will be in consonance with liberty, equality and fraternity, it may not be necessary for you to borrow from foreign sources, and that you could draw for such principles in the Upanishads. Whether you could do so without a complete remoulding, a considerable scraping and chipping off from the ore they contain, is more than I can say. (Ambedkar, 2002[1936], p. 303). (shrink)

Knowledge and human liberation are epochal challenges and a key question here is what the meaning of knowledge and the meaning of human liberation are. This article argues that knowledge means not only knowledge of self, society and nature as conceived within the predominant dualistic logic of modernity but also knowledge of transcendental self beyond sociological role playing, knowledge of nature beyond anthropocentric reduction and control, and knowledge of cosmos, God and transcendence in an interconnected spirit of autonomy and interpenetration. (...) Liberation means not only liberation from oppressive structures but also liberation from one’s ego and the will to control and dominate. The article discusses the transformative link between knowledge and liberation through a critical dialogue with Jürgen Habermas and Sri Aurobindo, focusing mainly on their works, Knowledge and Human Interests and Synthesis of Yoga. The article does not simply compare and contrast Habermas and Sri Aurobindo or compare and contrast the so-called Western rationality and Eastern spirituality but seeks to create a condition for transformative criticism for both. (shrink)

This article attempts to create the space for rethinking the politics and ethics of consumption by initiating dialogues with Swadeshi movements and Gandhi in order to transform the spaces ofproduction transcending the concern for consumption choices. Analysing the history of Swadeshi movements in pre-independence India, especially Bengal, and drawing inspiration from Gandhi 's Swadeshi movement and his principles of swaraj and satyagraha, an attempt has been made here to provide an aesthetic, ethical and spiritual foundation for the present version of (...) the Swadeshi drive in India, which is substantively immersed in the logic of market capitalism and mindless consumption. The article explores pathways of improvement of quality of life, experi ences in happiness and fulfilment, both individual and collective, by creating a culture of self-development, responsible consumption and community building efforts on the basis of sharing and concern for others. (shrink)

En el presente trabajo analizaremos la teoría de la sistematicidad propuesta por Paul Hoyningen-Huene desde una perspectiva crítica, anclada en el coherentismo, especialmente en la versión de Mario Bunge. La idea central es presentar algunos límites que posee la propuesta de Hoyningen-Huene para dar cuenta de la dinámica del progreso científico y también observar algunas dificultades en su instrumental analítico para demostrar la pseudocientificidad de algunas disciplinas de conocimiento. Se pretende también señalar algunas ideas complementarias que podrían utilizarse a fin (...) de superar tales límites. (shrink)

Human liberation has become an epochal challenge in today's world, requiring not only emancipation from oppressive structures but also from the oppressive self. This book seeks to rethink knowledge vis-à-vis familiar themes such as human interest, critical theory and cosmopolitanism.

Philosophy and anthropology have many, but largely unexplored, links and interrelationships. Historically, they have informed each other in subtle ways. This volume of original essays explores and enhances this relationship through anthropological engagement with philosophy and vice versa, the nature, sources and history of philosophical anthropology, phenomenology, and the practical, methodological and theoretical implications of a dialogue between the two subjects. ‘Philosophy and Anthropology: Border Crossings and Transformations’ seeks to enrich both the humanities and the social sciences through its informative (...) and stimulating essays. (shrink)

Self-development of individuals and societies is an epochal challenge now but surprisingly very little has been written about this in the vast field of development studies and social sciences. The present book is one of the first efforts in this field and explores in detail the dynamics of pursuits of self-development and the accompanying contradictions in the self-study mobilization called Swadhyaya. Giri is one of the pioneers in bringing self-development to the core of theory and ethnographic multiverse of humanities (...) and development studies. (shrink)

The discourse and practice of humanism is at a cross-road, now challenged by posthuman reflections on what it means to be human. Our understanding of human and humanism is also challenged by transformations in nation-state and citizenship. In this context, the present article explores pathways of a new global humanity emerging out of cross-cultural reflections and new intellectual and social movements.

Collection of discourses on spiritual life and philosophy in Hinduism.

Sociology is part of the agenda of modernity which privileges epistemology to the neglect of ontological issues. In the modernist mode, sociology was considered only an epistemic project, a project of knowing about the world with proper procedure and scientific method and neglected issues of consciousness, self, relationship of subject and object, and ontological issues of self-nurturance and self-transformation. The neglect of ontology is a crucial gap in modernistic sociology which continues to persist even in contemporary new formulations such as (...) cosmopolitan sociology, offered by Ulrich Beck. For Beck, sociology needs to move from methodological nationalism to methodological cosmopolitanism. But this move is primarily methodological and epistemic and does not address the ontological preparation needed for the transformation of sociology from its contemporary binding in nation-state to a cosmopolitan one. This needs a new self-conception on the part of sociologists, not only as citizens of the nation-state but also as citizens of the world and children of Mother Earth. The later self-conception calls for not only reiteration of self-identity as sociologically constituted but also transcendentally nurtured, urging both the sociologists as well as all human beings to realize that they are not only role occupants but also transcendental selves living in varieties of communities but at the same time transcending these. The chapter explores some of these issues as it puts forward the idea of society as multiple movements of ontological epistemology of participation. (shrink)

This book explores the contours of a transformational sociology which seeks to reconsider the horizons of sociological imagination. It questions accepted modernist assumptions such as the equation of society and nation-state, the dualism of individual and society and that of ontology and epistemology. Arguing that contemporary sociology suffers from what Ulrich Beck calls the Nato-like fire power of western sociology, it argues that sociology has to open itself to transcivilizational dialogues and planetary conversations about self, culture and society. The book (...) also challenges scholars to go beyond a privileging of the post-traditional telos of modernist sociology and puts forward a foundational interrogation of modernist sociology. It underscores the limitations of established conventions of sociology and considering an alternative sociology based upon Confucian vision and practice of self-transformation. This collection offers a way to go beyond dominant structures of modern sociology and contemporary dominant ways of thinking about and doing sociology helping us cultivate a transdisciplinary sociology. (shrink)

Through an empirical approach of several conspiracy theories, I have noticed they develop six main characteristics. First, the conspiratorial myth points out scapegoats in a non-aleatory way. They usually belong to ethnical or religious minorities. Secondly, those scapegoats try to acquire an overwhelming power in all fields. Thirdly, to achieve this goal, they corrupt the whole society, especially on mores and sexuality. Fourthly, to set up their domination the scapegoats use the art of simulation and dissimulation. They yield a cult (...) of secrecy. Fifthly, the scapegoats are consistently portrayed through symbolic morphological types, frequently as animals. Finally, conspiratorial myths undergo a process of hybridization and creolization. They go through transformations, alterations and medleys. Every conspiracy theories mix up into one another. (shrink)

Through an empirical approach of several conspiracy theories, I have noticed they develop six main characteristics. First, the conspiratorial myth points out scapegoats in a non-aleatory way. They usually belong to ethnical or religious minorities. Secondly, those scapegoats try to acquire an overwhelming power in all fields. Thirdly, to achieve this goal, they corrupt the whole society, especially on mores and sexuality. Fourthly, to set up their domination the scapegoats use the art of simulation and dissimulation. They yield a cult (...) of secrecy. Fifthly, the scapegoats are consistently portrayed through symbolic morphological types, frequently as animals. Finally, conspiratorial myths undergo a process of hybridization and creolization. They go through transformations, alterations and medleys. Every conspiracy theories mix up into one another. (shrink)

This book analyses contemporary critiques of political economy and highlights the challenges to rethinking contemporary discourses and practices. It carries out a multi-pronged critical and transformative dialogue involving political economy, moral economy, moral sociology, moral anthropology, and spiritual ecology. The authors discuss diverse themes such as the relationship between consciousness and society, the dialogue between Karl Marx and Carl Gustav Jung, a critical sociology of morality and property relations, moral and political economy of the Indigenous peoples and a critique of (...) modern civilization, economic evaluation, as well as alternative traditions of thinking in Marx, Thoreau, Gandhi, J.C. Kumarappa, Rammanohar Lohia, B.R. Ambedkar and Jayaprakash Narain. A unique transdisciplinary text, the book brings together authors and approaches from both the Global North and South. It will be indispensable to students, research scholars and teachers of humanities and social sciences in such fields as economics, sociology, philosophy, cultural studies and development studies. (shrink)

Meaning is a key foundation of human life. We yearn to make our life meaningful and have a proper understanding of the meaning of words and worlds, which help us in blossoming of life rather than being trapped in labyrinths of confusion and annihilated in varieties of killing and destruction. But this fundamental yearning for meaning has always been under stress in different periods and epochs of human history. In our contemporary world, we are also going through stress, vis-à-vis the (...) work of meanings in our lives, which is part of a global crisis of meaning. Our global crisis of meaning has multiple genealogies. Our contemporary crisis of meaning has its roots in both the way we relate to language and our worlds, which is discussed in this article. It also discusses how we can cultivate new movements and circles of meaning generation. This is linked to vision and practices of upholding our world and regenerating our earth. I then link processes of meaning generation to processes of coming together of people as well as soul, what is called Lokasamgraha in Indic tradition. I discuss how the global crisis of meaning calls for new cosmopolitan movements as well as building a planetary Lokasamgraha. (shrink)

Roots and routes raise the questions of boundaries and borders and call for a new art of border crossing. Boundaries, borders, and margins are related concepts and realities and each of these can be conceptualized and organized in closed or open ways with variations in degrees of closure as well as openness. The existing conceptualization and organization of boundaries, borders, and margins reflect and embody a logic of statis, closure and a cult of exclusivistic, and exclusionary sovereignty. The articles argues (...) that in this place we need a new art and politics of boundary transmutation, boundary transformation, and border crossing. (shrink)

Roots and Routes are related to each other but in life, self, culture and society we sometimes forget this. We become either prisoners of closed roots or rootless routes. The introduction to this book tries to overcome such closure and imprisonment and discusses many contributions of this volume. It tries to create pathways of going beyond one and many create alternative planetary futures.

Kingdom of God is a familiar and dominant discourse in religion, society and the world. It is also a dominant framing for thinking about a good society here on Earth. But the discourse of Kingdom of God is many a time locked in a discourse of power. In dominant versions of political theology, it is linked to violence. In this essay, an attempt is made to rethink Kingdom of God as Gardens of God. There is also an interlinked attempt to (...) rethink the discourse of Ramrajya to Ramvana where there is an attempt to transform violence to non-violence. (shrink)

Discourse, dialogue and deliberation are important frames for thinking about and creating an ideal inter- subjective condition and a dignified society at present. This article presents the contours of such a new ethics of argumentation by carrying out a detailed discussion of the relationship between Gandhi and Tagore, and the way they argued with each other. Their arguments and counter-arguments were not for the sake of win ning any egotistic victory but for exploring truth. It also connects this new ethics (...) of argumentation in dia logue with the agenda of moral argumentation offered by Jurgen Habermas, the heart-touching social theor ist of our time. (shrink)

En el presente artículo se presenta una reconstrucción del episodio histórico de la cristalización del _management_ industrial a través de la introducción de la Teoría de la Dinámica de Sistemas de Jay Wright Forrester de la Sloan School of Management del MIT. Para ello, se utilizarán explícitamente las herramientas historiográficas provistos por el marco metateórico de Thomas Kuhn, por considerarlo de gran fertilidad para dar cuenta de los episodios de maduración de disciplinas científicas.

This article strives to make a critical assessment of the claim of discourse ethics, as articulated by Jürgen Habermas, to meet with the challenges of moral consciousness and communicative action today. The article locates Habermas' theory of discourse ethics in the contemporary movement to remoralize institutions and to build a post-conventional moral theory. It describes Habermas' agenda and looks into incoherences in his project in accordance with his own norms. Beginning with an internal critique of Habermas, the article, however, is (...) engaged in an interrogation of the Habermasian agenda from outside its own frame of reference precisely because the issues that the discovered tensions raise, cannot be resolved within the rationalist framework of Habermas. The article argues that in order to realize the lofty agenda of transformation that discourse ethics sets for itself, it must now make a dialogue with critical and practical spir ituality. It gives a brief sketch of the agenda of spiritual transformations that can help discourse ethics solve some of its own stated problems such as the problems of anthropocentrism and cognitive distantiation and be a transformative agent in thinking through the theory and practice of moral consciousness and communicative action today. (shrink)

The relationship between sociology and morality is a complex one. There is a vibrant tradition of moral sociology which is not moralistic in a naïve sense. It does not just want to reproduce existing conventions of society blindly as it strives to interrogate morality from the point of justice. This chapter discusses the contours of a critical moral sociology through a dialogue with Jürgen Habermas and Sri Aurobindo, and then strives to explore its limitations. It pleads for a movement from (...) discourse ethics to spiritual transformations. It also explores new pathways of post-conventional moral development. (shrink)

This paper examines the issue of teaching of ethics in management education with specific reference to the debate on this and pedagogic interventions in India and the United States. It describes, among others, the initiative taken at Harvard Business School to teach ethics to MBA students as well as the effort made by the Indian Institute of Management, Calcutta to teach ethics and human values to the students. It is argued that all these pedagogic initiatives can help us to be (...) more reflective about the predicament of ethics in our practice of management in particular and life in general. In conclusion, it is argued that the universe of discourse of ethics must be broadened whereby ethical orientation does not refer to one's minimalist concern of being legally correct but to pursuing actively the well-being of others, especially of those who do not matter much to the managers of systems. (shrink)