In this paper, we introduce the Hinduism religion and philosophy. We start with introducing the holy books in Hinduism including Vedas and Upanishads. Then, we explain the simplistic Hinduism, Brahman, gods and their incarnations, stories of apocalypse, karma, reincarnation, heavens and hells, vegetarianism, and sanctity of cows. Then, we switch to the profound Hinduism which is the main core of Hinduism and is monotheistic. In profound Hinduism, we focus on the non-dualism or Advaita Vedanta approach in Hinduism. We discuss (...) consciousness, causality, Brahman, psychology based on Hinduism, supportive scientific facts for Hinduism, the four levels of truth, and Maya. The four paths of knowledge, love, karma, and meditation are explained as well as the cosmic mind, the subtle body, and Aum. The risks for every path are also explained. Then, we introduce the orthodox and heterodox Indian schools including Yoga, Nyaya, Advaita Vedanta, Vishishtadvaita, and Dvaita. Connections to some other religions including Buddhism, Jainism, Sikhism, Judaism, Christianity, Islam, Islamic mysticism, and Zoroastrianism are analyzed. Finally, we explain the connection of Hindu philosophy with the Greek, western, and Islamic philosophies which include the philosophies of Plato, Aristotle, Plotinus, Spinoza, Descartes, Hegel, Schopenhauer, Avicenna, Suhrawardi, and Mulla Sadra. (shrink)

As Acharya Vidyanand writes in the Foreword of Samayasara, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish the power of karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are an obstacle in the path of liberation of the soul. Samayasara is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions (...) to all our problems, concerning worldly ways as well as spiritual curiosities and misgivings. (shrink)

Implementation of Bhutan Professional Standards for Teachers in Bhutan is a key impetus for teachers across the country to enhance impeccable teacher competency. Studies on teachers’ attitudes towards professional standards show a positive as there was a significant correlation between teachers’ competencies, learners’ academic achievement, and the quality of education. However, Bhutan Professional Standards for Teachers is relatively new and there is little study exists relative to Bhutan. The study on Teachers’ Attitudes to the Implementation of Bhutan Professional Standards for (...) Teachers in Bhutan aimed to explore and get a snapshot view of teachers on Bhutan Professional Standards for Teachers. Through a cross-sectional survey design, data were collected from 155 participants using the Five-Pointed Likert Scale and two open-ended questionnaires. The descriptive analysis revealed that teachers have fairly positive attitudes toward the implementation of Bhutan Professional Standards for Teachers. Associated challenges, the implication of the findings, and recommendations are also discussed. (shrink)

Detailing the connection between the various functions of Buddhist karma theory and rebecoming is a profoundly difficult aspect of Buddhist philosophy. While there is no definitive answer to these questions, suggestions can be found in early Buddhism that may help to reconcile the early Buddhist interpretations of karma with other philosophical and scientific theories.A great difficulty in analysing the functional aspects of Buddhist karma theory is the conflation of karma as causality with karma as ethics (...) to create a strongly deterministic ethical theory of karmic retribution which de-emphasises notions of free will and personal responsibility that are fundamental to Buddhist practice. This research is intended as a new model to evaluate karma in light of early Buddhist karma theory. Following this model may allow karma theorists to shed our accumulated assumptions from the Abhidharma and western philosophy that bring substance metaphysics into the analysis of Buddhist karma doctrine. This essentialism is an unnecessary obstacle to understanding. When karma as causality is located within early Buddhist process metaphysics it can easily be analysed in a practical fashion and is found to accord with contemporary thought. Karma as ethics is more properly analysed as a satisfactory, but underdeveloped ethical theory. Only with these conceptions in place can the connection between karma and rebecoming can be detailed. (shrink)

This paper focuses on the path of appearance and awareness.

A brief reflection on the deeper meaning of the Eastern "law of Karma.".

A special feature of Acharya Umasvami’s Tattvarthsutra is that it is the first Jaina scripture written in the Sanskrit language. The work is of great value for the beginner as well as for the learned. Its composition has great charm. Each Sutra is composed in least possible words and can easily be memorized. Many Jains recite these Sutras. -/- Tattvarthsutra is invaluable for understanding life, and pursuit of happiness. The hardships and afflictions that we have to endure are of our (...) own making. Our deeds, driven by passions, lead to sufferings and reproach in this world and in the next. Virtuous activity alone, which is the cause of merit (punya), leads to joyous feeling, auspicious life, charming and lustrous physique, and high status. Our ultimate goal is the attainment of the divine attributes, in fullness and perfection, of our souls. We can reach our goal only through the three-fold path of right faith, right knowledge and right conduct. (shrink)

As Āchārya Vidyanand writes in the Foreword of Samayasāra, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are obstacles in the path to liberation. Samayasāra is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions to all our problems, concerning worldly ways (...) as well as spiritual curiosities and misgivings. (shrink)

As with so many mystics, Alexis karpouzos intuitively know the oneness of cosmic creation and historic humanity as part of all that is and all there isn't. So, the originality of Alexis Karpouzos thought is that it crosses the most diverse fields, the most opposing philosophies, to unite them into an often contradictory and broken whole. Marx and Heidegger, Nietzsche, Freud and Heraclitus, poets and political theorists all come together in the same distance and the same unusual proximity. Alexis karpouzos (...) use Pre-Socratics philosophy and generally the ancient Greek philosophy, as well as the pre-philosophical thinking of The Upanishads, the Vedas and Buddhism in India, of Lao Tzu, of Zen Buddhism and the Taoist tradition in China, of the Arab mystics and poets, with their metaphysical religiosity as the metaphysical basis for the interpretation and understanding of the world and existence. At the same time the ancient metaphysics is connect with Hegel’s dialectical ontology and with the modern thinking of Marx, Nietzsche, Freud, Heidegger, and others as the interpretive context for understanding the central problems of the technical and scientific world during his time. Novalis, Hölderlin, Rimbaud, Whitman, Eliot and others show the dreamy nature of existence, the transcendence of the Cosmos, welcome the infinity. For Alexis karpouzos the combination of ancient and modern thought creates the holistic experience of universal space-time and the consciousness of the unity. The poetic thought of Alexis karpouzos is a expressions of soul's inner experiences, expression of universality. The inspiring visual images and the symbolic use of language offer a description of elevating experiences of consciousness, a glimpse of higher worlds. The philosophy of Alexis karpouzos speak to the human experience from a universal perspective, transcending all religions, cultural and national boundaries. Using vivid images and a direct language that speaks to the heart, his philosophy evokes a sense of deep communication with the collective unconscious, a sense of connection to all the creatures of the world, compassion for others, admiration for the beauty of nature, reverence for all life, and an abiding faith in the invisible touch of world. Alexis karpouzos thoughts are often terse and paradoxical, challenging us to to break out of the box of limiting beliefs and see things from a new perspective. Above all, Alexis karpouzos continually calls to us to wake up and explore the mysteries within our own selves, i.e the mysteries of universe. (shrink)

In the Visuddhimagga, there is movement from an early Buddhist phenominalist epistemology towards essentialist ontology based in rationality and abstraction. The reductionist methodology of the Abhidhamma and reactions to it brought forth a theory of momentariness not found in early Buddhism. Abhidhamma reductionism and the concept of phenomenal dhammas led to a conception of momentary time-points and the incorporation of a cinematic model of temporal consciousness as a direct consequence of momentariness. Essentialism was incorporated into the Visuddhimagga precisely because of (...) Buddhaghosa’s commitment to momentariness. This is seen in Buddhaghosa’s treatment of karma and rebirth. Karma, particularly death-threshold karma, receives more emphasis in the Visuddhimagga than was previously found in the Suttas. This is due to the need to explain the continuity of the process of karmic rebirth in light of the theory of momentariness, making it necessary for Buddhaghosa to synthesise momentariness with the tri-temporal existence of the Sarvāstivādins. (shrink)

This article studies the political dimension of friendship in Robert Guédiguian’s cinema, delving into the crucial role that conversation plays in this relationship, and taking Stanley Cavell’s thought as a main reference. Aristotle’s concept of civic friendship, along with its contemporary readings, and Cavell’s notion of conversation provide a theoretical frame for the analysis of three recent feature films directed by Guédiguian that present a strong thematic and narrative unity (and have barely received attention in previous scholarship): Les Neiges du (...) Kilimandjaro/The Snows of Kilimanjaro (2011), La Villa/The House by the Sea (2017) and Gloria Mundi (2019). Based on, but going beyond, Cavell’s moral theorisation of the filmic portrayal of human relationships, the analysis of these films has identified four milestones in the transformative process—both personal and political—that stems from conversation with friends: conformity, confrontation, acknowledgement and renewed community. In all three films, this process of change is not only presented as a progressive discovery of one’s own voice, but also as a progressive unmasking: both are necessary prerequisites for welcoming foreigners in need of acknowledgement and, consequently, for the renewal of community. (shrink)

The following discourse is a brief yet appealing comparative analysis of two viewpoints on the same subject of Karma Yoga (detached 'witness–consciousness' through action) written separately by two stalwarts of Indian philosophy: Rabindranath Tagore (1915) and Swami Vivekananda (1896).

This paper addresses the relationship between logic and phenomenology at a historical moment that precedes the big divide between analytic philosophy and phenomenology. In analysing alternative derivations of phenomenological logic, the discussion focuses on the case of two notorious neo-Kantian Mexican philosophers from the first half of the XXth century: Adalberto García de Mendoza and Francisco Larroyo. It is argued that both García de Mendoza and Larroyo made an original contribution to the discussion on the relationship between phenomenology and logic. (...) Further, this paper attempts to present a charitable portrait of both García de Mendoza and Larroyo in contrast to underrating approaches to both Mexican philosophers. In so doing, this paper adopts a historical—though not strictly biographical— perspective. While it is true that neither García de Mendoza nor Larroyo could be considered “phenomenologists” or “Husserl scholars” according to contemporary standards it is worth noticing that they engage in the discussion of phenomenological logic. Both authors had the project of developing a grounding logic for science and, as the article argues, both attempts could be even linked. Their project, however, was unfinished. The plan of this paper is as follows. The first section addresses the problem of the relationship between logic and phenomenology. The second one focuses on García de Mendoza’s contributions. The third one elaborates on Larroyo’s Logic of Sciences. And, finally, the fourth section elaborates on these Mexican philosophers’ contributions to education, making as well further observations concerning the similarities and differences between both authors. (shrink)

Bhakti yoga is a unique approach to achieve freedom through concurring egoism. Ramanujacharya has explored a non-dualistic and theological way to experience the higher self through the bhakti. Therefore, this study examines the potentiality of the teachings of the Ramanujacharya on Bhakti for the Yogic Bhakti Sadhana. Ramanujacharya represents the philosophical school of Vedanta. His philosophical and theological teachings are based on the Vedic text of Prastana Trayam. Ramanujacharya is majorly concerned about the practice of bhakti or devotion in his (...) philosophy. The accomplishment of the Ramanujacharya is based on Vaisnavism. Which is an experience of the Saguna form of Vishnu. Through the practice of Sadhana Saptaka individual continues his practice of Bhakti Sadhana, and ultimately the individual is driven to the Praptti. In Praptti individual achieves the state of self-surrender which is the essence of the Bhakti Sadhana. Therefore, the synthesis of these teachings highlights that through the utilization of the Bhakti Sadhana individual can concur his egoism through the achievement of parama – purushartha of Ramanujacharya teachings. Therefore, according to yoga, the flow of the mind creates egoism in the individual. The practice of Ramanujacharya bhakti yoga directs the individual to the cessation the egoism and free from misery through self-surrender and self-realization. Therefore, Ramanujacharya's teachings of Bhakti Sadhana have the potential of cultivating the ego-less pure jivatman as prescribed in the yoga Sadhana. (shrink)

The so-called theory of karma is one of the distinguishing aspects of Hinduism and other non-Hindu south-Asian traditions. At the same time that the theory can be seen as closely connected with the freedom of will and action that we humans supposedly have, it has many times been said to be determinist and fatalist. The purpose of this paper is to analyze in some deepness the relations that are between the theory of karma on one side and determinism, (...) fatalism and free-will on the other side. In order to do that, I shall use what has been described as the best formal approach we have to indeterminism: branching time theory. More specifically, I shall introduce a branching time semantic framework in which, among other things, statements such as “state of affairs e is a karmic effect of agent a”, “a wills it to be the case that e” and “e is inevitable” could be properly represented. (shrink)

This paper focuses on the phenomenology of awareness as natural liberation.

This essay argues that Schelling's late transition from Negative to Positive Philosophy constitutes a pointed inversion of the path of systematic ascent mapped by Hegel for the first time in the Phenomenology's Preface, which itself establishes Hegel's development out of and beyond Schelling's early philosophy; that a key notion to inspire the Hegelian vision articulated in the Preface returns to cap off the critique implicit in Schelling's late inversion, where this notion emerges from their divergent readings of Aristotle's Metaphysics; (...) and finally, that while Hegel's theorization of the end of all philosophizing represents his innovative enlargement from within the framework he finds in Aristotle, Schelling's vision of this same end facilitates the crisis of reason which opens unto revelation, and so is akin to the vision which carries Aquinas beyond Aristotle, albeit in Schelling's post‐Spinozist mode of thought. (shrink)

Δ.Δακρότσης, «Τεχνητή νοημοσύνη και εκφραστικότητα: η αναγκαιότητα περάσματος της εννοιολογικής γνώσης από το μονοπάτι της αισθητικής εποπτείας» (Artificial Intelligence and expressiveness: The necessity for conceptual knowledge to go through the path of aesthetic perception), Days of Art in Greece, Τεύχος 18, Φθινόπωρο 2024, σς 26-39.

From The Cone of Perception, volume one of my collected works, you will remember that one of the main topics in that work was V-Curvature, also called, "phenomenological velocity." In that work, although a solution to the v - curvature variable was provided as well as many graphs that yielded numerous jewels of spiral formulations in exquisite 3D color formations, that method by which the solution was found was not iterated. This chapter begins by showing how it is possible to (...) solve for something that ideally ought cancel out with itself and how, although commutation between square roots is valid, there may be room here for an alternate route of accessing a hidden dimension - that dimension we call V-Curvature, or, "Phenomenological Velocity." Herein is provided the pathway for solving for V-Curvature in terms of Csc, which can be translated into Sin and Cos functionality. Furthermore, the processing these equations through WolframAlpha yielded other insights into limits, roots, and series that logically follow. How did the solutions to the, "velocity," v - variable curvature in the Lorentz coefficient, "manifest," when the Lorentz coefficient ought cancel out with itself? The step - by - step solution below illustrates the algebraic process by which a specific solution for something that ought cancel out with itself can be found. The Sphere of Realization is a groundbreaking work of philosophical and mathematical theory. The first volume of this epic collection examines the concept of V-Curvature, or Phenomenological Velocity, using algebraic equations to explain how this phenomenon can be solved. This book goes on to explore the implications of these equations, such as limits, roots, series, and introspection into infinity, providing an alternate route for accessing a 'hidden dimension' that connects physical laws with abstract philosophical ideas. By utilizing this understanding, the author creates a platform for introspection into life and nature, and considers the philosophical implications of this perception, from the exploration of the infinity of angles to theions of time, velocity, the emergence of real numbers, and the meanings of eternity, forever, infinity, and never ending. This landmark work of mathematical exploration and philosophical discovery will challenge and expand our understanding of the universe, and invite us into a journey of introspection and understanding. An exploration of the esoteric terms therein, and the pathways they provide to access new modes of thought, will give the reader the ability to gain a greater insight into the intricacies of reality. The Sphere of Realization provides a unique and comprehensive approach to a difficult concept. Through a blend of philosophical and mathematical exploration, the author delves into the concept of V-Curvature, or Phenomenological Velocity to unlock the mysteries of "hidden dimensions" within our reality. These equations and theories allow the reader to explore angles, time, velocity, roots, series, and other related concepts. In so doing, the book offers an exciting journey into the esoteric. The author also provides insights into the emergence of real numbers from infinity, introducing concepts such as eternity, forever, and never ending in the process. A comprehensive discussion of the applicable equations and transformations, immune to the construct of time, serves as a powerful tool for unlocking a meaningful understanding of the universe. The Sphere of Realization is an opportunity to gain a deeper appreciation of the reality of our world. (shrink)

Ayurveda is science of living being. Aim of Ayurveda is mantainance of healthy life and pacification of diseases of diseased ones. Dharma, artha, kama and moksha these four are together called chaturvidha purushartha which is achieved by arogya (health).Ayurveda holds view of its independent darshanika viewthough it has shades of nearly all six astika darshanas. Mimamsa’s first verse implies its motto to explore Dharma. Ayurveda considers dharma as one of basic component to health. Dharma has been described under trieshana by (...) acharya Bhela. Various conducts are described under sadavritta, achararasayana, moksha marga, naishtikichikitsa. Ayurveda describes three types of treatment which are yuktivyapshraya, daivavyapashraya and sattvavajaya. This daivyapashraya includes mantra, ausadhi, mani, mangal, bali, upahaar, homa, niyama,prayashchita, upawaas, swastyayana, pranipata, gamana etc. These type of methods are widely described in karma kanda of mimamsa darshana. This treatment method has been used in curing of diseases like unmada,graharoga. Methods of yagya has been described as well as used in putreshti and punsawansamskara described in charakasamhita. With this paper karma kanda widely used in treatment has been described in Ayurveda. (shrink)

This study used a path analytic approach to examine the composite interaction of supervisory and records management with secondary school system effectiveness in terms of students' academic performance, teachers' job effectiveness and principals' administrative effectiveness. Two research questions were answered while one null hypothesis was tested. The study adopted a factorial research design. Convenience sampling technique was adopted by the researchers in selecting a sample of 1,200 respondents which comprised 271 principals and 929 teachers from a population of 271 (...) principals, and 4,878 teachers. Principal Innovative Management Practices and Administrative Effectiveness Questionnaire (PIMPAEQ), Teachers work effectiveness questionnaire (TWEQ), and Students Mathematics Achievement Test (SMAT) were all used as instruments for data collection. Collected data were analyzed using descriptive statistics, the research questions and null hypothesis were answered and tested (at .05 level of significance) respectively using multiple regression and path analyses with the aid of SPSS v25 and Amos v22. Findings from the study established amongst others that; supervisory management and records management practices have a significant joint contribution to students’ academic performance by 66.4%, teachers’ job effectiveness by 71%, and principals’ administrative effectiveness by 86.8%. Supervisory management and records management practices had a significant influence on students’ academic performance (F= 1183.641, p<.05), teachers’ job effectiveness (F= 1465.615, p<.05), and principals’ administrative effectiveness (F=3924.763, p<.05). It was recommended amongst others that; secondary school principals should jointly use supervisory and records management practices as innovative techniques for improving students’ academic performance, teachers’ job effectiveness and their own administrative effectiveness. KEYWORDS:. (shrink)

The Buddha taught that there is no self. He also accepted a version of the doctrine of karmic rebirth, according to which good and bad actions accrue merit and demerit respectively and where this determines the nature of the agent’s next life and explains some of the beneficial or harmful occurrences in that life. But how is karmic rebirth possible if there are no selves? If there are no selves, it would seem there are no agents that could be held (...) morally responsible for ‘their’ actions. If actions are those happenings in the world performed by agents, it would seem there are no actions. And if there are no agents and no actions, then morality and the notion of karmic retribution would seem to lose application. Historical opponents argued that the Buddha's teaching of no self was tantamount to moral nihilism. The Buddha, and later Buddhist philosophers, firmly reject this charge. The relevant philosophical issues span a vast intellectual terrain and inspired centuries of philosophical reflection and debate. This article will contextualise and survey some of the historical and contemporary debates relevant to moral psychology and Buddhist ethics. They include whether the Buddha's teaching of no-self is consistent with the possibility of moral responsibility; the role of retributivism in Buddhist thought; the possibility of a Buddhist account of free will; the scope and viability of recent attempts to naturalise karma to character virtues and vices, and whether and how right action is to be understood within a Buddhist framework. (shrink)

When a technology is seen as the right solution to a recognized problem, the development of alternative technologies comes under threat. To secure much-needed resources, proponents of alternative technologies must, in these conditions, restart societal discussion on the status quo, a process at once technological and discursive known as ‘path creation’. In this article, we investigate discussion-restarting strategies employed by supporters of emerging technologies in the field of solar fuels, particularly the advocates of a technology referred to as ‘artificial (...) photosynthesis’. For illustrative purposes we explore four such strategies: revisiting weak spots, resizing the problem, redefining the game, and renegotiating labels. We conclude with a methodological reflection on the empirical study of discursive strategies in a socio-technical system. We further suggest a more systematic application of discourse-analytical and argumentation-theoretical insights that can complement current scholarship on path dependence and path creation. (shrink)

In the development of Indian Buddhism we begin to see a shift away from the early Buddhist epistemology based in phenomenology and process metaphysics toward a type of event-based metaphysics. This shift began in the reductionist methodology of the Abhidhamma and culminated in a theory of momentariness based in rationalism and abstraction, rather than early Buddhist empiricism. While early Buddhism followed an extensional model of temporal consciousness, when methodological reductionism was applied to the concept of time, it necessarily resulted in (...) a cinematic model of temporal consciousness like that of the Sautrāntikas or in an idea of the tri-temporal existence of dhammas, like that of the Sarvāstivādins. It is in the accounting of the process of karmic rebirth that we can most clearly see the effects of this shift. -/- The development of a theory of momentariness was incorporated into the Visuddhimagga by Buddhaghosa. In Buddhaghosa’s treatment of karmic rebirth, karma, particularly death-threshold karma, receives more emphasis in the process of rebirth than was previously found in the Suttas. The incorporation of “duration-less duration” via tritemporal existence by Buddhaghosa became necessary in order to explain karmic continuity in the rebirth process while retaining the concept of momentariness. (shrink)

Education for Empire: American Schools, Race, and the Paths of Good Citizenship (Stratton, 2016) is much more than a history book about American education. It is a critical work that provides philosophical undertones that challenge our perception about the imperial roles of the U.S. school system. Stratton very clearly and meticulously presents the intricate relationship between history, civics, and geography within school curricula and textbooks. He shows us how these subjects have been manipulated by those in power to promote a (...) hidden agenda. One that instills national pride, American loyalty, and patriotism, and is designed to turn students into supporters of U.S. imperialism and of their racial and class hierarchies. An example of this is Stratton’s own examination of the content of books like, Complete Geography written in 1899. Stratton claims this text was widely used in American public schools and it explicitly states that, “the Caucasian or white race is most intelligent and most powerful of all races.” Education for Empire: American Schools, Race, and the Paths of Good Citizenship helps us understand why it has taken so much time for people of color, like me, to occupy academic spaces and to begin the dismantling of oppressive governmental and pedagogical systems that have intentionally kept us from having a dignified education. (shrink)

What lessons can legal scholars learn from the life and work of W. D. "Bill" Hamilton, a lifelong student of nature? From my small corner of the legal Academia, three aspects of Bill Hamilton’s work in evolutionary biology stand out in particular: (i) Hamilton’s simple and beautiful model of social behavior in terms of costs and benefits; (ii) his fruitful collaboration with the political theorist Robert Axelrod and their unexpected yet elegant solution of the Prisoner’s Dilemma, an important game or (...) puzzle that had defied solution until Hamilton and Axelrod came along; and (iii) Hamilton’s conception of science generally -- and in particular his view of the process of scientific justification -- as a form of trial advocacy. In this review of Ullica Segerstråle’s recently-published biography of Bill Hamilton, the author briefly recounts and reviews each one of these important contributions. (shrink)

Due to ethical lapses of leaders, interest in ethical leadership has grown, raising important questions about the responsibility of leaders in ensuring moral and ethical conduct. Research conducted on ethical leadership failed to investigate the active role that the characteristics of ethical climate and organisational justice have an increasing or decreasing influence on the ethical leadership in the organisation’s outcomes of employees’ ethical behaviour. Thus, this study examined the dual-mediations of work ethical climate and organisational justice on the relation of (...) ethical leadership and ethical behaviour of employees. A total of 620 full-time employees from five Iraqi provinces working at 33 Iraqi organisations in the field of manufacturing, retailing, medical, insurance, information technology, legal, finance, and telecommunication responded to the questionnaire survey. Structural equation modelling (SEM) was used to test the model and data analysis was carried out using structural equation modelling-partial least square (SEM-PLS). The results revealed that there is a significant relationship between ethical leadership behaviour and the ethical behaviour of employees. Primarily, the study also found that ethical climate and organisational justice play a very significant mediating role between ethical leadership and employees’ ethical behaviour. (shrink)

This book examines the philosophy of the nineteenth-century Indian mystic Sri Ramakrishna and brings him into dialogue with Western philosophers of religion, primarily in the recent analytic tradition. Sri Ramakrishna’s expansive conception of God as the impersonal-personal Infinite Reality, Maharaj argues, opens up an entirely new paradigm for addressing central topics in the philosophy of religion, including divine infinitude, religious diversity, the nature and epistemology of mystical experience, and the problem of evil.

Critical discussion of Jerry Fodor's Concepts: Where Cognitive Science Went Wrong (1998).

A structural equation modelling approach was used to analyse 32 factors affecting students’ attitudes towards test-taking in secondary schools. Data for the study were obtained from a sample of 1,276 students using the proportionate stratified random sampling technique. The instrument used for data collection was a Rating Scale on Factors Affecting Students’ Attitudes Towards Test-Taking (RSFASATTT). Findings of the study revealed a total of 21 factors that significantly affect students’ attitudes towards test-taking in secondary schools. Out of these significant factors, (...) 14 had a positive effect while 7 factors negatively affected students’ attitudes towards test-taking. However, 11 factors were not significant predictors of students’ attitudes towards test-taking. Based on these findings, it was concluded that students’ attitudes towards test-taking are affected by several factors. These factors are either traceable to the students’ emotions, their family background, or the school environment. Based on this conclusion, recommendations and policy implications were made. (shrink)

The current “exemplarist turn” within virtue ethics is increasingly shedding light on the importance of exemplars both as enabling one to identify the virtues and for the importance they bear for orienting one’s conduct, as well as for educating the novice. However, even if categorizations of exemplars have already been proposed, there seems to be a lack of discussion on the kind of imitation different exemplars are supposed to elicit. In order to offer a preliminary answer to this question, in (...) this paper I present three paths to flourishing via imitation of exemplary individuals: The Platonic, the Stoic, and the Aristotelian. Then, I sketch an attempt to reconcile these models. In conclusion, I suggest that, when it comes to education, this reconciliation becomes necessary. Along these lines, I recommend that a multi-step educational program is elaborated. (shrink)

Abstract: The article elucidates the potential merits and demerits that are normally faced by students who are willing to deal with the issues of job and study simultaneously.

During the past few decades, everyday aesthetics has established itself as a new branch of philosophical aesthetics alongside the more traditional philosophy of art. The Paths from Philosophy of Art to Everyday Aesthetics explores the intimate relations between these two branches of contemporary aesthetics. The essays collected in this volume discuss a wide range of topics from aesthetic intimacy to the nature of modernity and the essence of everydayness, which play important roles both in the philosophy of art and everyday (...) aesthetics. With these essays, the writers and editors of this volume wish to commemorate professor Arto Haapala on his 60th birthday. -/- This collection of articles is intended for scholars and students working in the fields of aesthetics, philosophy, and art studies. (shrink)

Attempts to provide a thoroughly naturalized reading of the doctrine of karma have raised important issues regarding its role in the overall economy of the Buddhist soteriological project. This paper identifies some of the most problematic aspects of a naturalized interpretation of karma: (1) the strained relationship between retributive action and personal identity, and (2) the debate concerning mental causation in modern reductionist accounts of persons. The paper explores the benefits of a phenomenological approach in which reductionist accounts (...) of karma are replaced with accounts that interpret virtuous and compassionate actions as emergent properties of consciousness that can be further enhanced through socialization. (shrink)

In the face of an impossibility result, some assumption must be relaxed. The Mere Addition Paradox is an impossibility result in population ethics. Here, I explore substantially weakening the decision-theoretic assumptions involved. The central finding is that the Mere Addition Paradox persists even in the general framework of choice functions when we assume Path Independence as a minimal decision-theoretic constraint. Choice functions can be thought of either as generalizing the standard axiological assumption of a binary “betterness” relation, or as (...) providing a general framework for a normative (rather than axiological) theory of population ethics. Path Independence, a weaker assumption than typically (implicitly) made in population ethics, expresses the idea that, in making a choice from a set of alternatives, the order in which options are assessed or considered is ethically arbitrary and should not affect the final choice. Since the result establishes a conflict between the relevant ethical principles and even very weak decision-theoretic principles, we have more reason to doubt the ethical principles. (shrink)

Gelman and Loken (2013, 2014) proposed that when researchers base their statistical analyses on the idiosyncratic characteristics of a specific sample (e.g., a nonlinear transformation of a variable because it is skewed), they open up alternative analysis paths in potential replications of their study that are based on different samples (i.e., no transformation of the variable because it is not skewed). These alternative analysis paths count as additional (multiple) tests and, consequently, they increase the probability of making a Type I (...) error during hypothesis testing. The present article considers this forking paths problem and evaluates four potential solutions that might be used in psychology and other fields: (a) adjusting the prespecified alpha level, (b) preregistration, (c) sensitivity analyses, and (d) abandoning the Neyman-Pearson approach. It is concluded that although preregistration and sensitivity analyses are effective solutions to p-hacking, they are ineffective against result-neutral forking paths, such as those caused by transforming data. Conversely, although adjusting the alpha level cannot address p-hacking, it can be effective for result-neutral forking paths. Finally, abandoning the Neyman-Pearson approach represents a further solution to the forking paths problem. (shrink)

Let (leeway) incompatibilism be the thesis that causal determinism is incompatible with the freedom to do otherwise. Several prominent authors have claimed that incompatibilism alone can capture, or at least best captures, the intuitive appeal behind Jorge Luis Borges's famous “Garden of Forking Paths” metaphor. The thought, briefly, is this: the “single path” leading up to one's present decision represents the past; the forking paths that one must decide between represent those possible futures consistent with the past and the (...) laws of nature. But if determinism is true, there is only one possible future consistent with the past and the laws and, hence, only one path to choose from. That is, if determinism is true, then we are not free to do otherwise. In this paper, I argue that this understanding of the Garden of Forking Paths faces a number of problems and ought to be rejected even by incompatibilists. I then present an alternative understanding that not only avoids these problems but still supports incompatibilism. Finally, I consider how various versions of (leeway) compatibilism fit with the Garden of Forking Paths as well as the broader question of whether metaphors, however intuitive, have any dialectical force in the debates over freedom. (shrink)

Review of the Chinese Zen Master Ouyi Zhixu.

We show in this paper that the answer to the question in the title is in the negative. In modern optics, Snell’s law of reflection is derived using Leibniz’s calculus method that identifies the least time path, chosen by rays of light in going from a given point A, to another given point B, undergoing reflection at a point P on their way. We demonstrate, taking two examples of reflection: (1) at a plane reflector and (2) at elliptical reflector, (...) that Snell’s law of reflection is not a consequence of least time path principle and, that Leibniz’s method of derivation of Snell’s law of reflection is invalid. In (1), we prove that, if a light ray is reflected at point P on a line, along the least time path APB, then at every point Pi on that line, rays from A are reflected to point B, satisfying Snell’s law. However, paths, APB and APiB do not have equal travel times. In (2), we prove that, if a light ray is reflected along the least time path APB, from focus A to focus B incident at point P on an ellipse, satisfies Snell’s law, then points Pi, not lying on the ellipse, also reflect light rays from A to B, satisfying Snell’s law. However, the paths APB and APiB do not have equal travel times. Thus, both examples prove that least time path is not a criterion for reflection and, that Snell’s law of reflection is not a consequence of least time path principle. (shrink)

Soren Kierkegaard (b. 1813–d. 1855), widely regarded as the father of existentialism, distinguishes three stages of authentic personhood: aesthetic, ethical, and religious. Kierkegaard seems to suggest that people progress through these stages in life. Steve Pavlina, on the other hand, argues that people can create their meaning through conscious actions that require reflection. Using the analytic method, this paper explores Kierkegaard’s theory of stages and man’s path to authentic personhood, comparing and contrasting it with Steve Pavlina's path to (...) enlightenment. An endeavor will be made to show how Kierkegaard's authentic personhood is similar in many ways to Steve Pavlina’s path to enlightenment and also reconcile the struggle for truth found in both of these individuals' philosophies. The conclusion reached is that these two ideologies prove fruitful in other fields of research, e.g. in understanding the stages in the development of the child. -/- . (shrink)

Adding to growing debate about the role of rebirth in Buddhist ethics, Dale S. Wright has recently advocated distinguishing and distancing the concept of karma from that of rebirth. In this paper, I evaluate Wright’s arguments in the light of Immanuel Kant’s views about supernatural beliefs. Although Kant is a paradigmatic Enlightenment critic of metaphysical speculation and traditional dogmas, he also offers thought-provoking practical arguments in favor of adopting supernatural (theistic) beliefs. In the light of Kant’s views, I argue (...) we can assuage most of Wright’s worries about the traditional concept of rebirth and better identify the outstanding philosophic questions on which the debate between traditionalists and reformers rests. I conclude by expressing doubts about whether the karma controversy can be settled at a general level; I argue that it can be adequately discussed and resolved only within particular Buddhist traditions. (shrink)

We have previously argued that historical cases must be rendered canonical before they can plausibly serve as evidence for philosophical claims, where canonicity is established through a process of negotiation among historians and philosophers of science (Bolinska and Martin, 2020). Here, we extend this proposal by exploring how that negotiation might take place in practice. The working stock of historical examples that philosophers tend to employ has long been established informally, and, as a result, somewhat haphazardly. The composition of the (...) historical canon of philosophy of science is therefore path dependent, and cases often become stock examples for reasons tangential to their appropriateness for the purposes at hand. We show how the lack of rigor around the canonization of case studies has muddied the waters in selected philosophical debates. This, in turn, lays the groundwork for proposing ways in which they can be improved. (shrink)

The simplest of solution providers define its problem assignment in the practical manner. Here we are, tet alone clipping path service, only the term 'Clipping path' can be seemed to be an unfamiliar topic to the newly added digital arena professionals. people, but as we relate Clipping Path such as- 'cutting a picture from the newspaper'- practical experience like that is bonded with Clipping path as- those are twins in practical and virtual arena. Here, in manual (...) part, you are cutting off the selected portion of that paper using the tool-'seizure'(the marked part by pencil or pen) and in digital arena- using the most preferred application or software. Now, here, things can become bizarre. We come to a real life example then. Suppose, you were all out equipped and forcefully torn the marked area which is surely your property and manually finished the process all so smartly. Hat's off to you. No over-exposure touch too. You are simply missing a point here, friend. It's a fake now. You eliminated the natural presence of that lively image by a high margin as you only focused on the marked area, the unmarked area rested in peace there. And, if some cautions was to be secured firstly there, you would never have had gone with the seizer or knife, you-my friend would have chosen circulated parameter based blades or cutters to avoid any clinch due to less distortion and restoration of that full paper- you are going to curse yourself now- to go on to the first stage of finding the raw material procession which is now mandatory to you for specifically needed correction of that newspaper processing. (shrink)

In “On the Teachings of Gotama Buddha” (1925) and “Socrates-Buddha” (1926), Edmund Husserl claims that the Buddha achieves a transcendental view of consciousness by performing the epoché. Yet, states Husserl, the Buddha fails to develop a purely theoretical and universal science of consciousness, i.e., phenomenology, because his purely practical goal of Nibbāna limits knowledge of consciousness. I evaluate Husserl’s claims by examining the Buddha’s Majjhima Nikāya. I argue that Husserl correctly identifies an epoché and transcendental viewpoint in the Buddha’s teachings. (...) However, I contend that Husserl’s distinction between pure theory and pure praxis leads him to misconstrue the function of the Buddha’s epoché, the extent of knowledge that the Buddha gains from the transcendental viewpoint, and the nature of Nibbāna. I finally suggest that the Buddha presents a way of studying consciousness that is a way of life, meaning that any distinction between pure theory and pure praxis is dissolved. (shrink)

Path-dependence offers a promising way of understanding the role historicity plays in explanation, namely, how the past states of a process can matter in the explanation of a given outcome. The two main existing accounts of path-dependence have sought to present it either in terms of dynamic landscapes or branching trees. However, the notions of landscape and tree both have serious limitations and have been criticized. The framework of causal networks is both more fundamental and more general that (...) that of landscapes and trees. Within this framework, I propose that historicity in networks should be understood as symmetry breaking. History matters when an asymmetric bias towards an outcome emerges in a causal network. This permits a quantitative measure for how path-dependence can occur in degrees, and offers suggestive insights into how historicity is intertwined both with causal structure and complexity. (shrink)

The aim of this study is to discern intersections between the intellectual path of the young Habermas and the issues addressed by the Positivismusstreit, the dispute between Popper and Adorno about methodology in the social sciences. I will present two perspectives, focusing on different temporal moments and interpretative problems. First, I will investigate the young Habermas’ relationship to the intellectual tradition of the Frankfurt School: his views on philosophy and the social sciences, normative bases of critical theory and political (...) attitudes. Second, I will reconstruct Habermas’ contemplation of the Positivismusstreit, in light of his social scientific research programme in the 1960s. The thesis supported is that Habermas developed a position diverging from those of Adorno and Horkheimer, and that his position reasserted the agenda of the ‘first critical theory’. This article highlight the discontinuity between the first and the second generation of the Frankfurt School, the constructive openness to other philosophical and sociological traditions, as well as the aporias of a theory of knowledge not yet oriented towards the programme of reconstructive sciences. (shrink)

Is there a ‘common element’ in Buddhist ethical thought from which one might rationally reconstruct a Buddhist normative ethical theory? While many agree that there is such an element, there is disagreement about whether it is best reconstructed in terms that approximate consequentialism or virtue ethics. This paper will argue that two distinct evaluative relations underlie these distinct positions; an instrumental and constitutive analysis. It will raise some difficulties for linking these distinct analyses to particular normative ethical theories but will (...) give reasons to think that both analyses may be justified. It will close with some reflections on the complexity involved in trying to establish a single and homogeneous position on the nature of Buddhist ethics. (shrink)