This study uses judgment and decision-making (JDM) perspective with the help of framing and schema literature from cognitive psychology to evaluate how managers behave when problems with unethical overtones are presented to them in a managerial frame rather than an ethical frame. In the proposed managerial model, moral judgment of the situation is one of the inputs to managerial judgment, among several other inputs regarding costs and benefits of various alternatives. Managerial judgment results in managerial intent leading to managerial action. (...) The model and the effects of taking an ethics course on ethical and managerial judgment and managerial intent were then indirectly tested in this study, wherein subjects judged the ethical wrongness, managerial badness, and the managerial intent regarding decisions made in a case. Forty-nine MBA students analyzed a case involving budget-based bonuses and production, in which the ethical issue evolved over three stages. It appears from the Path-analysis results that managerial judgment mediated between moral judgment and the judgment of managerial intent as suggested by the proposed model, and that taking an ethics course directly affected managerial judgment but did not affect the moral judgment. Additionally, in the first stage of decision-making (early stage of a developing “ethical slippery slope”), moral judgment did not significantly influence managerial judgment. However, students with ethics course still were more inclined to judge the decision as managerially bad as compared to others, indicating that they were more aware or sensitive to the moral issues involved. (shrink)

Dictionary of terminology of Yoga philosophy.

Vijay is a forty-eight-year-old man with profound mental retardation and cerebral palsy. He uses a wheelchair, cannot speak or eat by mouth, and requires constant care. He lived in a group home for twenty-eight years. During the last year, Vijay has required two visits to the emergency room on average per month and has been hospitalized for two hundred days in total. These hospitalizations are the result of a number of painful and dangerous complications related to the gastrostomy tube that (...) provides his nutrition. The last time he was in the hospital, doctors had to give him a peripherally inserted central catheter, or PICC line, to provide nutrition because the gastrostomy tube was no longer effective .. (shrink)

In Indian knowledge traditions, Vyākaraṇa describes the rules for the formation (prakṛti-pratyaya-vibhāga) and use of correct words (sādhuśabda). The Vākya (sentence) is postulated as the primary unit of communication. “śābdabodha” deals with the cognition of sentential meaning. Similarly, in Indian music, every rāga has a lexicon and grammar (rāga-lakṣaṇa): a rāga only allows some notes and not others, and it has rules for constructing phrases—notes to be highlighted, notes to end phrases on, ornamentation, etc. These phrases of the rāga are (...) comparable to “vākya” which when presented with due regard to certain other considerations generate an apprehension of the rāga (rāgabodha). During presentation of a rāga, an artist aims to evoke the rāga-cchāyā or rāga-svarūpa and also an emotive state in the listener. There is a cognitive aspect to the informed listening of a rāga that is parallel to linguistic communication. We seek to understand how these parallels work between śābdabodha and rāgabodha. We postulate that the conditions of expectancy (ākāṅkśā), logical consistency (yogyatā) and proximity (sannidhi) in combination with the theory of sphoṭa provide a framework to explain how a rāga is expounded and cognised. (shrink)

Study on the concept of reincarnation; with a special reference to India.

Two works on Dvaita (Vedanta) philosophy; critical edition.

Abstract:This paper takes Wittgenstein's later philosophy as a weak-theoretic body of work conditioned and characterized by weak affectivity: a philosophy that similarly avoids strong stances and strong feelings. This renders it vulnerable not only to attack, but to defense: attempts to defend Wittgenstein from accusations of complacency and quietism tend to resort to affectively and theoretically strong interpretations that move against the grain of his own writings. What, then, is generative or productive about weakness, if it invites attacks against which (...) it cannot defend itself? Drawing from Sianne Ngai's studies of weak affects and aesthetics, I argue that Wittgenstein's persistent replication of weak affects is a condition of his inquiry into ordinary life and language—that ordinariness has a structural weakness, which Wittgenstein's writings invite us to practice. (shrink)

Comprehensive work on Yoga philosophy; includes complete Sanskrit text with Hindi verse translation of Yogasutra of Patañjali.

Exegsis of Samantabhadra's Āptamīmāṃsā, treatise on Jaina logic.

Critical edition, with autocommentary and Hindi translation of a verse work on Jaina logic.

Critical study on Sankhya-Yoga philosophy based on Tattvayāthārthyadīpana commentary on Tattvasamāsasūtra and Bhāvāgaṇeśīyavr̥tti on Yogasūtra by Bhāvāgaṇeśa.

Commentary on Tattvārthādhigamasūtra of Umāsvāti, ca. 135-ca. 219, on Jaina philosophy.

Dvaita rejoinder to Śrīnivāsācārya's Tattvamārtaṇḍa, 18th century Viśiṣṭādvaita polemic.

Commentary on Yuktyanuśāsana of Samantabhadrasvāmī, work on Jaina philosophy.

Study of the Yogasūtra of Patañjali and Yogabhāṣya commentary by Vyāsa.

Study of fundamentals of ethics in Yajurveda, Hindu canonical text.

Although today Appayya Dīkṣīta enjoys a reputation as the preeminent Śaiva polemicist of the sixteenth century, it must be remembered that he also wrote works from a distinctively Vaiṣṇava perspective, in which Viṣṇu is extolled as the paramount god rather than Śiva. This paper examines one of those works, the Varadarājastava and its autocommentary. It places special emphasis on how the poem is patterned on the Varadarājapañcāśat of the fourteenth-century Śrīvaiṣṇava poet and philosopher, Vedānta Deśika, with close attention to the (...) Varadarājastava’s use of the Vaiṣṇava imagery of the dahara-vidyā or meditation on brahman as the small space within the lotus-shaped heart. While this meditation was the central devotional practice for Appayya Dīkṣita and for his Śaiva predecessor Śrīkaṇṭha, in the Varadarājastava, Appayya is able to develop a more overtly Advaita dahara-vidyā, unfettered by hermeneutic fidelity to Śrīkaṇṭha’s Śaiva approach. The paper also considers the anomaly of Appayya writing as a Vaiṣṇava in the context of the institutional conflicts that took place between Śaivas and Vaiṣṇavas at sites close to where Appayya received patronage. (shrink)

Comparative study of the philosophy of Cārvāka and David Hume, 1711-1776.

Educational pressures such as challenging workload, demanding deadlines and competitiveness among undergraduate dental students erode academic integrity in clinical training. The implementation of honour codes have been associated with the reduction in academic dishonesty.An action research was undertaken to investigate and foster academic integrity through creative pedagogical strategies and the implementation of an honour code within the undergraduate dental programme.Students reported the honour code as relevant and it encouraged the five investigated fundamental values of academic integrity. The students also favoured (...) the annual implementation of the honour code. The creative pedagogical strategy facilitated a change in perception on academic integrity in the clinical scenarios sessions. Most students showed changes in perception of academic integrity. The majority of students’ narratives/responses were positive and the emerging subthemes also espoused the five out of the six ICAI fundamental values of academic integrity. Students indicated the need for inclusion of academic integrity education within the curriculum. They felt that staff also should be guided by an academic integrity policy.Implementation of an honour code coupled with creative pedagogical strategies helped to foster understanding and appreciation for academic integrity. Conversely the honour code implementation was more effective due to the use of supportive creative pedagogical strategies on academic integrity. It is still undetermined whether these change in perception impacted on clinical practice during training and post-graduation. (shrink)

The BRAHMASUTRA of BADARAYANA represents the fundamental text of exegesis of Vedanta. The intent of Badarayana - the sage that for authority and realization of consciousness has been identified with Vyasa, the Rsi who ordered the texts of the Vedas - is that of providing the right perspective in the interpretation of the most profound and meaningful contents of the Upanisads. This had proven necessary in order to rectify some unilateral aspects propounded by several schools of thought, both orthodox and (...) non-orthodox. The Brahmasutra presents, in their simplicity and incisiveness, the assertions of the Sruti and of the Smrti, showing their concordance in the recognition of the Nirguna Brahman as the ultimate Realty. In his notes, RAPHAEL underlines the fact that Badarayana does not oppose the various philosophical schools, but the Rsi allows us to comprehend that their postulates cannot represent the ultimate Truth as expounded in the Vedas and in the Upanisads. Moreover, at times Raphael focuses on certain aspects of the Advaita Doctrine with references to the Western Tradition, and - making the relevant parallels to the philosophy of Parmenides, Plato, Plotinus, and so on - highlights the unity of the sole universal Tradition at the metaphysical level. (shrink)

The Advaita Vedānta notion of ātman/Brahman presents a serious philosophical challenge to this school-namely, it demands that they explain how all (reality) can be undivided, unchanging, and pure consciousness, yet appear to be everything but nondual, unchanging, and pure consciousness. The Advaita answer is avidyā, ajāna (ignorance). This answer tells us that Brahman does not really change; it is only ignorance that makes it appear to change. This answer has engendered as many questions as it has resolved, and it is (...) possible that they can be boiled down to the following: how can vidyā and avidyā be simultaneous and coterminous? After reviewing the Advaita responses to the debates regarding avidyā, which arose within Advaita and between Advaitins and their opponents, a traditional Advaita path will be followed by offering an analogy to illuminate this quandary. The strength of this contemporary analogy, based on holography, lies in its ability to illuminate the nature of Brahman as being without parts, without duality, without change; yet holography presents us with images that appear to change and be with parts. (shrink)

The Advaita Vedānta notion of ātman/Brahman presents serious philosophical challenge to this school—namely, it demands that they explain how all can be undivided, unchanging, and pure consciousness, yet appear to be everything but nondual, unchanging, and pure consciousness. The Advaita answer is avidyā, ajñāna. This answer tells us that Brahman does not really change; it is only ignorance that makes it appear to change. This answer has engendered as many questions as it has resolved, and it is possible that they (...) can be boiled down to the following: how can vidyā and avidyā be simultaneous and coterminous? After reviewing the Advaita responses to the debates regarding avidyā which arose within Advaita and between Advaitins and their opponents, traditional Advaita path will be followed by offering an analogy to illuminate this quandary. The strength of this contemporary analogy, based on holography, lies in its ability to illuminate the nature of Brahman as being without parts, without duality, without change; yet holography presents us with images that appear to change and be with parts. (shrink)

Contributed articles on various aspects of Jainism.