Technology-enhanced learning settings are changing quickly and complexly in the contemporary digital era, making it possible for students with disabilities to learn more effectively than before. The words "multisensory" and "media" together, however, suggest that this strategy entails incorporating several sensory modalities in educational media to improve learning experiences for children with disabilities. It can entail integrating visual, aural, tactile, and kinesthetic elements to meet various learning requirements and styles. This article examines how Mulsemedia, one of these cutting-edge technologies, enhances (...) learning methodologies, improving the teaching and learning of unique pedagogies and emphasizing teaching and learning-related modules for students with special needs. The researchers used a qualitative research design to understand and review the ten papers with secondary data based connected to mulsemedia in special education: A novel teaching approach for the next generation. The article also describes the extremely encouraging outcomes of case studies conducted with engineering students with disabilities in several schools in India. This critical article finds that multimedia-enhanced instruction significantly improves special students' learning experiences and ability to learn new information for future development. (shrink)

The Sikh community, with its rich history and profound spiritual teachings, stands at a critical juncture in the 21st century. Today, more than ever, Sikhs need visionary leadership to navigate the complexities of a rapidly changing world. Visionary leaders are known for their foresight, creativity, and strategic thinking, which allows them to anticipate future trends and opportunities while guiding their organization or team in that direction. For Sikhs, such leadership entails guiding the community through contemporary challenges and ensuring that the (...) foundational principles of Sikhism, justice, equality, service, and humility, are upheld and promoted. (shrink)

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

I defend a relational account of difference in the moral status between fetuses and newborns. The difference in moral status between a fetus and a newborn is that the newborn baby is the proper object of ‘parental responsibility’ whereas the fetus is not. ‘Parental responsibilities’ are a moral dimension of a ‘parent-child relation’, a relation which newborn babies stand in, but fetuses do not. I defend this relational account by analyzing the concepts of ‘parent’ and ‘child’, and conclude that the (...) difference in the moral status between fetuses and newborns means one may claim abortion is morally permissible while also claiming infanticide is not morally permissible, without inconsistency between the two claims. (shrink)

Abstract: The Present Article provides the Comprehensive Prudence behind the Intellectual Property Rights. In Indian sub-continent various Laws are enacted which grants Protection to the intellect. Intellectual Property has various domains and its kinds, it can be a Process, Product, Design, Literature, Music, Art, Computer programs or a Brand name. This Article covers the basic principles and the Rationality behind Intellectual Property Rights granted to the Proprietor by the Government.

A renowned Sikh scholar and internationally recognized expert on Calendrical Science, S. Pal Singh Purewal's outstanding contribution to Sikh history has been the Nanakshahi calendar. In the old Bikrami calendar, some gurpurabs (Sikhs' sacred days for commemorating certain events) came twice a year, and some gurpurabs did not come even once a year. Taking cognizance of these anomalies, Pal Singh Purewal took the initiative to remedy the situation. For nearly fifteen years, he toiled hard to sort out the (...) problem. His endeavor led to the creation of the Nanakshahi calendar. Announcing its release, he opined: "All communities and faiths have their own calendar as a mark of their distinct cultural identity. So, just as the Islamic world has the Hijri calendar and Hindus have the Bikrami calendar, the Sikhs will have a Nanakshahi calendar along with the common era (CE) calendar, which is in use throughout the world.". (shrink)

This book illustrates a new theory of Consciousness attempting to solve the meta-problem of Consciousness and the mind-body problem using Aristotle's soul as the basis of self-hood. It attempts to solve the mind-body problem by illustrating the transition of the Soul as the body into a mind, using emotional experiences turning into experiences of feelings.

Susanna Rinard has recently offered a new argument for pragmatism and against evidentialism. According to Rinard, evidentialists must hold that the rationality of belief is determined in a way that is different from how the rationality of other states is determined. She argues that we should instead endorse a view she calls Equal Treatment, according to which the rationality of all states is determined in the same way. In this paper, I show that Rinard’s claims are mistaken, and that evidentialism (...) is more theoretically virtuous than its opponents sometimes give it credit for. Not only does evidentialism not make an exception for belief, but it fits naturally into a unified, explanatorily powerful account of the rationality of intentional mental states. According to such an account, the rationality of all intentional mental states, including belief, is determined by the right kind of reasons for those states. Since the right kind of reasons for belief just are evidential considerations, this unified account entails evidentialism. I conclude, contra Rinard, that evidentialism can be situated within a general account of rationality that is at least as theoretically virtuous as pragmatism, if not more so. (shrink)

It is now standard to distinguish between two kinds of rationality: substantive rationality, which consists in holding attitudes that are substantively reasonable or justified, and structural rationality, which consists in holding attitudes that fit together in the right ways. What, if anything, unifies these two kinds of rationality? In this paper, I propose that norms of rationality arise because we are epistemically limited beings who cannot directly ensure the correctness of our attitudes. Substantive and structural rationality represent two different ways (...) of manifesting a fundamental commitment to getting things correct, given our epistemic limitations. Correspondingly, substantive and structural irrationality are distinct rational failures. Substantively irrational attitudes involve a failure to live up to the commitments that constitute those attitudes. Structurally irrational combinations of attitudes are constituted by inconsistent commitments, which guarantees that we will fail to live up to at least some of our commitments in holding these attitudes. (shrink)

Patience: Patience (or forbearance) is the state of endurance under difficult circumstances. It means persevering in the face of provocation without acting in anger or exhibiting tolerance when under stress. It is also a character trait of being steadfast. Almost everyone recognizes a need for more patience at times. It is a fruit of God's grace and an essential key to better relationships with God and fellow man. Patience not only helps to protect our minds and emotions, but it can (...) also guide us to think and view the struggle of life in a proper manner. Ibnul Qayyim [24-25], a noted Islamic scholar, has opined that our happiness in the present life and our redemption in the Hereafter depends on patience. In Islam, the importance of patience by disciples is never underestimated. The Holy Quran says, "Verily! I have rewarded them this Day for their patience; they are indeed the successful ones." (HQ, 23:111); "...to be firm or patient in pain or suffering, and adversity, and throughout all periods of panic. Such are the people of truth, the God-fearing." (HQ, 2:177); "Allah surely loves those who are the Sabireen (patient)." (HQ, 3:146); "And be patient; indeed Allah is with the patient ones." (HQ,8:46) Similarly, in Sikhism, the significance of patience has been emphasized time and again. Describing the attributes of a God-Conscious being, Guru Arjan Dev reports in his hymns. That such a person is ever in a state of steady patience and bliss. "The God-conscious being has steady patience." (Mehl 5, SGGS, p 272); "One whom He blesses with patience becomes blissful."(Mehl 5, SGGS, p 887). Shaikh Farid, a saint-poet of SGGS, stresses that one must imbibe patience in one's life to live it perfectly. "Let patience be your purpose in life; implant this within your being." (Shaikh Farid, SGGS, p 1384); "Make patience the arrow, the Creator will not let you miss the target." (Shaikh Farid, SGGS, p 1384). (shrink)

Guru Gobind Singh, the tenth Sikh Guru, was a divine preceptor and crusader for noble cause of human welfare. He was a great religious leader, a poet and a mystic, a true scholar and philosopher. He was also a fearless warrior and a military commander, who always fought against tyranny and oppression, to establish a just and benign state. In his hymns of 'Bachitar Natak', he proclaimed his mission as 'to protect the righteous, oppressed and downtrodden people and to (...) destroy the evil-doers'. He stressed on the unity between humans, rejected all sorts of discriminations and preached equality and goodwill. Being a prolific writer and a poet of rare sensibility, Guru Gobind Singh greatly enriched the literary heritage of India. His poetic vision depicts the glorious epitome of medieval Indian literary traditions. Through his compositions, he enunciated a doctrine of armed struggle for the protection of truth and justice. The fusion of the devotional and martial, of the spiritual and the heroic ethos is the most important feature of his literary work and his charismatic leadership. With his spiritual dynamism, he attempted to reconcile the transcendent with the immanent through his creation of the Khalsa. The commonwealth of the Khalsa was founded based on all round equality and total dedication to one Supreme Reality. Guru Gobind Singh was a pioneer Indian leader to introduce republican set up and democratic institutions. His teachings have great relevance for the modern man to build a global society with a commitment to peace and goodwill across all sorts of constraints and geographical boundaries. (shrink)

Some responses to analogies between abortion and infanticide appeal to Judith Jarvis Thomson's argument for the permissibility of abortion. I argue that these responses fail because a parallel argument can be constructed for the permissibility of infanticide. However, an argument on the grounds of a right to choose to become a parent can maintain that abortion is permissible but infanticide is not by recognizing the normative significance and nature of parenthood. -/- Certaines réponses aux analogies entre l'avortement et l'infanticide font (...) appel à l'argument de Judith Jarvis Thomson en faveur de la licéité morale de l'avortement pour désamorcer ces analogies. Je soutiens que ces réponses échouent parce qu'un argument parallèle peut être construit en faveur de la licéité de l'infanticide. Cependant, un argument reposant sur le droit de choisir de devenir parent permet de soutenir que l'avortement est autorisé mais que l'infanticide ne l'est pas en reconnaissant le sens et la nature normatifs de la parentalité. (shrink)

Dr. Devinder Singh Sekhon served as a Chemistry/Educational Administration professor at various colleges/Universities in Alberta and British Columbia, Canada. Presently, living in Windsor, Canada, he is actively contributing to the fields of Science, Religion, and Literature. Despite being a noted chemist and educationist, he is interested in sharing his insights about religion and science. Due to this keen dedication to sharing his understanding of Sikhi doctrines with all, he authored seven books on various aspects of the Sikh way of (...) life. In addition, his about three dozen stories and two dozen articles have been published in various newspapers and magazines in India, Canada and the USA. His writings, laced with his rationalistic approach and logical outlook, have been well appreciated by his readers. Presently, he is entirely devoted to preparing an English translation of Sri Guru Granth Sahib, the sacred scripture of the Sikhs. In one of my recent meetings with him, I had a chance to learn more about his contributions and insights into Sikhism. A brief write-up of the interview is being shared for the benefit of the readers. (shrink)

Freud proposes that in unconscious processing, logical connections are also (heavily) based upon phonological similarities. Repressed concerns, for example, would also be expressed by way of phonologic ambiguity. In order to investigate a possible unconscious influence of phonological similarity, 31 participants were submitted to a tachistoscopic subliminal priming experiment, with prime and target presented at 1ms. In the experimental condition, the prime and one of the 2 targets were phonological reversed forms of each other, though graphemically dissimilar (e.g., “nice” and (...) “sign”); in the control condition the targets were pseudo-randomly attributed to primes to which they don’t belong. The experimental task was to “blindly” pick the choice most similar to the prime. ERPs were measured with a focus on the N320, which is known to react selectively to phonological mismatch in supraliminal visual word presentations. The N320 amplitude-effects at the electrodes on the midline and at the left of the brain significantly predicted the participants’ net behavioral choices more than half a second later, while their subjective experience is one of arbitrariness. Moreover, the social desirability score (SDS) significantly correlates with both the behavioral and the N320 brain responses of the participants. It is proposed that in participants with low SDS the phonological target induces an expected reduction of N320 and this increases their probability to pick this target. In contrast, high defensive participants have a perplexed brain reaction upon the phonological target, with a negatively peaking N320 as compared to control and this leads them to avoid this target more often. Social desirability, which is understood as reflecting defensiveness, might also manifest itself as a defense against the (energy-consuming) ambiguity of language. The specificity of this study is that all of this is happening totally out of awareness and at the level of very elementary linguistic distinctions. (shrink)

Bhai Vir Singh, a multifaceted personality, had made a seminal contribution to the Sikh religion, its heritage and Punjabi literature. He was one of the harbingers of the Sikh renaissance and immensely contributed to rejuvenating Sikh heritage, history, literature, education, culture and commerce. Bhai Vir Singh was born on December 5, 1872, at Amritsar. He was the eldest among his six siblings. His father, Dr. Charan Singh, was a medical practitioner and an illustrious scholar. His grandfather Bhai (...) Kahan Singh was the first in the family to be sworn as a Sikh and was a forerunner of the family's literary and scholarly tradition. Bhai Vir Singh's ancestry includes Diwan Kaura Mal, the vice-governor of Multan. Bhai Vir Singh's maternal grandfather, Giani Hazara Singh, too was a renowned exegete and a man of letters. Bhai Vir Singh's upbringing in the legendary scholarly Sikh family greatly shaped his personality and works. (shrink)

Prof. Devinder Singh Chahal, an international microbiologist, having worked at various prestigious universities in India and the USA, migrated to Canada in 1975. In Canada, firstly, he worked at the University of Waterloo, Ontario and later on at Institut Armand‐Frappier, Université du Québec, Laval, Québec. He retired as a Professor of Industrial Microbiology in 1996. In his long career as a microbiologist, he is credited with the discovery of two new species of fungi, three scientific books, numerous research articles (...) and five patents. He has published 6 books and several articles on the scientific and logical interpretation of Gurbani. He played an instrumental role in establishing the Institute of Understanding Sikhism, Laval, Quebec. Presently, he is working as honorary Editor‐in‐Chief of "Understanding Sikhism: The Research Journal." Besides, he is a member of the Advisory Committee of SGGS Study Centre, G.N.D. University, Amritsar since 2011. He has been honoured for his services to Sikhism by several Sikh organizations e.g., SGPC, Amritsar; DSGMC, New Delhi and SGGS World University, Fatehgarh, Punjab. A renowned microbiologist and a noted Sikh theologian, Prof. Chahal, is a founder member of the School of Scientific and Logical Interpretation of Gurbani. He is committed to bringing out the truth of Gurbani, logically, rationally and scientifically. With his scientific training and devotion to Gurbani, he is eminently qualified to do so. Prof Chahal adheres that Nanakian Philosophy is perennial and universal in its approach to understand Cosmology, Nature, life and human behaviour in the present era. In his works, he portrays intellectually courageous and authentic attempts to interpret Guru Nanak's verses logically and scientifically, to create an accurate understanding of the Guru's messages. His scientific background and professional life as a scientist have undoubtedly influenced his choice of paradigm and perspective. Prof Chahal asserts that Guru Nanak, his philosophy, his bani, his Sikhi, and the Guru Granth Sahib delineate the basics befitting the 21st century. His views on various aspects of Nanakian Philosophy are presented here for the benefit of readers:. (shrink)

Both actions and beliefs are subject to normative evaluation as rational or irrational. As such, we might expect there to be some general, unified story about what makes them rational. However, orthodox approaches suggest that the rationality of action is determined by practical considerations, while the rationality of belief is determined by properly epistemic considerations. This apparent disunity leads some, like Rinard (2019), to reject orthodox theories of the rationality of belief in favor of pragmatism. In this paper, I argue (...) we should reject pragmatist approaches to unifying the rationality of action and belief. Instead, I argue, we should embrace a correctness‐based view of rationality, on which rationality is fundamentally about getting things correct as best we can, given our epistemic limitations. On such a view, the facts about rational action and belief are a function of the facts about correct action and belief. I contend that the apparent disunity of orthodox theories is created by the fact that action and belief have different correctness conditions. Nevertheless, on the correctness‐based view, this disunity is merely apparent. This renders pragmatism's revisionary implications for the rationality of belief unnecessary to take on in order unify it with the rationality of action. (shrink)

I consider cases of multifetal pregnancy in which one fetus with a fatal birth defect poses a risk to the survival of another healthy fetus to show that the substance view anti-abortion position leads to a contradiction. In cases of complicated multifetal pregnancy, if intervention by selective abortion to terminate the defective fetus is not performed, both fetuses will die due to the conditions created by the defective fetus’s fatal birth defect. Because abortion is wrong on the anti-abortion position, and (...) a moderate anti-abortion position cannot make an exception for selective abortion in cases of complicated multifetal pregnancy if it operates on the substance view, choosing selective abortion must be wrong, so one must let both fetuses die. However, the substance view anti-abortion position must take letting both fetuses die to be wrong, otherwise it will undermine itself as an anti-abortion position. Further, the substance view provides grounds for why letting fetuses die would be wrong anyway. Thus, the substance view anti-abortion position must take both having an abortion and not having an abortion to be wrong, which is a contradiction. Therefore, cases of complicated multifetal pregnancy show that the substance view anti-abortion position is false. (shrink)

Guru Gobind Singh was a many splendoured genius, possessed of extraordinary qualities of virtue and valour, service and sacrifice, solider and scholar. He was not only a great warrior but a prolific writer and a poet of high calibre. The brief span of forty-two years of his life is full of much activity. He wrote in many languages. It is said that fourteen maunds load of manuscripts were lost in Sirsa when the Guru was being pursued from Anandpur to (...) Chamkaur. Fortunately, some of his work survived and from this, we get a pretty clear picture of his aims and ideals. The Guru compiled a variety of poetic compositions, some of which are considered masterpieces of medieval Punjabi poetry and Braj literature. His patronage of poets and scholars at his Darbar contributed a significant addition to the storehouse of Puranic Epics in Indian literature. (shrink)

Prof. (Dr.) Balwant Singh Dhillon, a much-acclaimed Sikh-historian, a dedicated researcher, a prolific writer, and a profound scholar of religion, was born in 1950, at Village Ran Singh Wala, District Faridkot, Punjab, India. With his keen interest in learning, he received a B.A. degree from SGGS College, Chandigarh, in 1972, and an M.A. (History) degree from the University of Rajasthan, Jaipur in 1974. During his younger days, he nurtured a keen interest in sports. On attaining the National Level (...) Athlete ranking, he was enthusiastic about pursuing a career in sports. Thereby, he joined Master Course for Coaching in athletics at the National Institute of Sports, Patiala, in 1974. Herein, he came in contact with Prof. Labh Singh of the Institute of Sikh Studies (IOSS, now Gurmat College), who inspired him to take up Sikh studies. This interaction brought a sea change in his life motive, and he committed himself to pursue a career in Sikh studies. After receiving M.A. (Religious Studies) degree from the IOSS in July 1976, he joined M. Lit. (Religious Studies) course at Punjabi University, Patiala. Here he had the opportunity to learn from several eminent scholars, e.g., Prof. Harbans Singh, Prof. Gurbachan Singh Talib, Prof. L.M. Joshi, and Dr. A.N. Sinha, etc., which made his resolve steadfast. In January 1977, he joined the Department of Guru Nanak Studies at Guru Nanak Dev University (GNDU), Amritsar, to pursue his research activities for a Ph.D. degree. In March 1985, he was awarded a Ph. D. degree by GNDU, for his outstanding research work on "The Sikh Gurus and the Mughal State." Starting, in April 1979, as a Research Assistant at the Department of Guru Nanak Studies, he rose to the position of Professor and Head of the department. He retired in June 2010. During his tenure at the university, he had also served as Dean, Faculty of Humanities and Religious Studies, Senator and Syndic of the University. As Head of the Department of Guru Nanak Studies, he played a vital role in starting the teaching of M.A. (Religious Studies and Philosophy)at GNDU, Amritsar. Under his stewardship, the research projects on "Sikh Religion and Philosophy," "Sikh History," and "Sikh Literature" were taken up, which led to a research and development grant of Rs. 3.2 Million from U.G.C., New Delhi, during 2006-2011. Dr. Dhillon was instrumental in establishing the Centre on Studies in Sri Guru Granth Sahib at the university, in April 2011, and served as its founding Director till February 2015. He has also served as the Editor-in-Chief for reputed Sikh research journals, "Journal of Sikh Studies" and "Perspectives on Guru Granth Sahib," published by the GNDU. In his forty years long professional career, he has been credited with authoring/publishing about a dozen books and over 100 articles in various research journals, books, and encyclopedias. Besides chairing several international seminars/conferences, he played a vital role in organizing many such events at the Department of Guru Nanak Studies and Centre on Studies in Guru Granth Sahib. He has the honour of representing India at many conferences/ seminars within Canada, America, England, Germany, and Australia. With his continuous dedication to religious studies, he has established himself as an exponent of interfaith dialogue and an eminent writer in the field of Sikh history. Through his well-researched and analytic writings, he has created an indelible mark of scholarship on his readers' minds. For his outstanding contributions in the fields of Sikh history and literature, he has been honoured by several literary and social organizations. Despite his great love and commitment to Sikh History and Religion, Dr. Dhillon subscribes to the idea that Sikh Gurus' Philosophy is perennial and universal in its approach to understand cosmology, Nature, life, and human behaviour in the present era. Furthermore, He asserts that the Sikh Gurus' ideology, its beliefs and practices, social order, worldview, and devotional pattern, as propounded in Sri Guru Granth Sahib, address the basics befitting the 21st century. His views on various aspects of Sikh history and philosophy are presented here for the benefit of readers. (shrink)

A great visionary, renowned scientist, a humanist and a mystic poet - Professor Puran Singh was perhaps the first eminent chemist born in Punjab. The founder head of the Department of Chemistry of forest products at the Forest Research Institute, Dehradun, Puran Singh pioneered many chemical efforts in the utilization of forest products. He was one of the new breeds of scientists who flowered in the subcontinent at the fag end of the nineteenth century and founded the base (...) on which the edifice of today's Indian science rests. In this article, a brief account of his life and works is described. (shrink)

Sikhism is the world's fifth-largest religion. It was founded during the late 15th century in the Punjab region of the Indian subcontinent. Its adherents are known as Sikhs. Currently, there are about 30 million Sikhs worldwide. Most of them live in the Indian state of Punjab. As per Sikh tradition, Sikhism was established by Guru Nanak (1469–1539) and subsequently led by a succession of nine other Gurus. Before his death, the tenth Sikh Guru, Guru Gobind Singh (1666–1708), bestowed the (...) status of Guru to the sacred scripture of Sikhs, Adi Granth, which is presently known as Sri Guru Granth Sahib (SGGS) [1]. The Adi Granth was first compiled by Guru Arjan Dev, the fifth Sikh Guru, in 1604. Its second and final version has been the handiwork of Guru Gobind Singh, who added the hymns of his father, Guru Teg Bahadur, the ninth Sikh Guru [2], at Damdama Sahib, Talwandi Sabo, Punjab, in 1705. The holy Sikh scripture, SGGS, contains 1430 pages of text in poetry form. In addition to the hymns of the six Sikh Gurus and four Sikhs, it includes hymns composed by fifteen saints (Bhagats) and eleven poet laureates (Bhats) of the Guru's court. Muslims and Hindus, Brahmins, and "untouchables" all come together in one congregation to create a universal scripture. It is a compendium of mystic, metaphysical and religious poetry written or recited between the 12th and 17th centuries in the Indian sub-continent [3]. Sri Guru Granth Sahib, through its comprehensive worldview, offers a perfect set of values and an applicable code of conduct. Its cardinal message addresses the welfare of all humans irrespective of their caste, colour, creed, culture, and religion. SGGS emphasizes love, respect, empathy, and acceptance of others' existence. It prohibits us from infringing on the freedom and rights of others. The life and works of the Sikh Gurus exemplify the practicability of these ideas. Their inter-faith dialogues highlighted that human unity and oneness could be achieved through tolerance, communication, and respect for others [4]. Besides a matchless elaboration of spirituality, Sri Guru Granth Sahib enshrines a powerful expression of the message of revolutionary ideals of social welfare, human rights, multicultural distinctness, and religious freedom. In the present era, when the threats and fear of interfaith conflicts, military aggression, terrorism, etc., have overpowered human sentiments, the teachings of Sri Guru Granth Sahib are even more relevant to resolving all these problems. (shrink)

Some gleanings from the important utterances and historical writings about Guru Gobind Singh Ji (1666-1708 A.D.) are given below to commemorate the 339th birth anniversary of the Tenth Master. Born at Patna Sahib, he founded the Khalsa Panth at Anandpur Sahib in 1699. These quote have been specially selected in order to enable the readers to form a fair idea of the vision, mission, thought and action, achievements and contribution of the achievements of the Great Guru towards the upliftment (...) of mankind and welfare of humanity in his own inimitable way. (shrink)

A renowned Sikh scholar and internationally recognized expert on Calendrical Science, S. Pal Singh Purewal's outstanding contribution to Sikh history has been the Nanakshahi calendar. In the old Bikrami calendar, some gurpurabs (Sikhs' sacred days for commemorating certain events) came twice a year, and some gurpurabs did not come even once a year. Taking cognizance of these anomalies, Pal Singh Purewal took the initiative to remedy the situation. For nearly fifteen years, he toiled hard to sort out the (...) problem. His endeavor led to the creation of the Nanakshahi calendar. Announcing its release, he opined: "All communities and faiths have their own calendar as a mark of their distinct cultural identity. So, just as the Islamic world has the Hijri calendar and Hindus have the Bikrami calendar, the Sikhs will have a Nanakshahi calendar along with the common era (CE) calendar, which is in use throughout the world.". (shrink)

Andrzej Waleszczyński critiques my argument for why the relationship between a pregnant person and any fetus they carry is not a relationship between a parent and a child. I argue Waleszczyński does not show that my “argument from potentiality” is inadequate, and I provide further justification for why birth marks a transformative shift into a moral relationship.

Barah Maha (Twelve months) is a form of folk poetry that describes the emotions and yearnings of the human heart, expressed in terms of the changing moods of nature over the twelve months of a year. In this form of poetry, the mood of nature in each particular month, of the Indian calendar, depicts the inner agony of the human heart which in most cases happens to be a lovelorn young woman separated from her spouse or beloved. In other words, (...) the separated woman finds her own agony reflected in the different faces of nature. There are two such compositions in Sri Guru Granth Sahib1-2 (SGGS). First one is by Guru Nanak, the first Sikh Guru. It is in Rag Tukhari. The other composition is by Guru Arjan, the fifth Sikh Guru. It is in Rag Manjh. Both the compositions, describe the yearnings of a lovelorn young woman (a metaphor for human soul) for her beloved (a metaphor for God). (shrink)

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

This paper defends an account of moral worth. Moral worth is a status that some, but not all, morally right actions have. Unlike with merely right actions, when an agent performs a morally worthy action, she is necessarily creditworthy for doing the right thing. First, I argue that two dominant views of moral worth have been unable to fully capture this necessary connection. On one view, an action is morally worthy if and only if its agent is motivated by the (...) features of the action that make it right. On the other, an action is morally worthy if and only if its agent is motivated by the action’s rightness itself. Neither of these views captures the connection between moral worth and creditworthiness, because each view leaves room for cases of accidentally doing the right thing. Next, I develop a new account, which I call the Guise of Moral Reasons Account. On my account, morally worthy actions are right actions that are motivated by moral reasons as such. This account rules out cases of accidentally doing the right thing, thus capturing the necessary connection between moral worth and creditworthiness for doing the right thing. (shrink)

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

An influential philanthropist, prominent peach farmer, strong political influencer, and founder of Sikh institutions and festivals at Yuba City, S. Didar Singh Bains, has been a globally renowned Punjabi-American of California, Washington, D.C., USA. Starting from scratch, but only with his consistent hard work, perseverance and faith, he rose in prominence and stature in every facet of his life. His ability and will to give back and empower others made Didar the embodiment of the American Dream.

This chapter discusses some of Anscombe’s contributions to the philosophy of practical reason. It focuses particularly on Anscombe’s view of what it is to act for reasons. I begin by discussing the relationship between acting intentionally and acting for reasons in Anscombe's theory of action. I then further explicate her view by discussing her rejection of two related views about acting for reasons: causalism (the view that reasons are a kind of cause of actions) and psychologism (the view that reasons (...) are mental states like desires and beliefs). In the process, I try to show that Anscombe’s rejection of these theses does not leave us with mystery, but rather sheds light on an interesting and serious heterodox view of acting for reasons. I conclude by suggesting that though Anscombe's views have been taken sufficiently seriously by philosophers of action, they should be taken more seriously by philosophers of practical reason. (shrink)

[In June 2022, Anayat Ullah Mugloo, a research scholar at the University of Kashmir, Srinagar, India, contacted Dr. Devinder Pal Singh, Director of the Center for Understanding Sikhism, Canada, to explore the legacy of Guru Nanak, the founder of Sikhism, and his role in peacebuilding in South Asia. This interaction resulted in the following deliberation.].

Artificial Intelligence refers to developing computer systems and machines that can perform tasks that usually require human intelligence. AI is an evolving field, and researchers and engineers continue to explore and develop new techniques and technologies to enhance its capabilities. The impact of AI on religions is not entirely predictable. AI is likely to affect religions or be affected by them in various ways, some of which are already becoming apparent. As with any new technology, it is up to individuals (...) and religious communities to decide how to incorporate AI into their beliefs and practices. It is worth mentioning that the mutual relevance of Sikhism and AI is likely to be complex and multifaceted. It will depend on how AI is developed, implemented, and used and the attitudes and beliefs of individual Sikhs and the Sikh community. (shrink)

Equality for All: Islam articulates equal rights for all living beings, including animals and birds, and refers to these as communities. “The earth He has assigned to all living creatures” (HQ, 55:10); "There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you...then unto their Lord they (all) shall be gathered” (HQ, 6:37); "And for women are rights over men similar to those of men over women." (HQ, 2:228) (...) Muslims’ main pillar of worship, Ibadah, is prayer. Congregational prayer is performed in rows where all men stand before God as equals. There is no special place for the rich or powerful; the meek and poor are not relegated to the back lines. Each man bows his head in humility, knowing that his brothers on either side of him are equally important in the sight of God. (shrink)

In this paper, I respond to criticisms toward my account of the difference in moral status between fetuses and newborns. I show my critics have not adequately argued for their view that pregnant women participate in a parent-child relationship. While an important counterexample is raised against my account, this counterexample had already been dealt with in my original paper. Because the criticisms against my account lack argumentative support, they do not pose a problem for my account. I conclude the raised (...) criticisms do not amount to a strong philosophical case against my account. (shrink)

Having served as an educationist and administrator for over forty-two years, at various prestigious educational institutions in India, he has also established himself as an eminent writer in the field of Sikh theology. Through his literary essays, as published in several reputed journals, magazines, books, and newspapers, he has been able to create an indelible mark of scholarship on the minds of his readers. Besides, he has published about one dozen books related to Sikhism. He has been honoured for his (...) services to the Sikh cause by several Sikh and non-Sikh organizations, e.g., SGPC, Amritsar; ICCR, Govt. of India; and Templeton Foundation, USA. He has also been honoured with Shiromani Award for Scientific Literature in Punjabi (1993) by Govt. of Punjab. A renowned Physicist and a noted Sikh theologian, Prof. Virk, is a founder member of the School of Scientific and Logical Interpretation of Gurbani. He is committed to bringing out the truth of Gurbani, logically, rationally and scientifically. With his scientific training and devotion to Gurbani, he is eminently qualified to do so. Prof. Virk adheres that Sikh Gurus' Philosophy is perennial and universal in its approach to understand Cosmology, Nature, life and human behaviour in the present scientific era. His scientific background and professional life as a scientist have undoubtedly influenced his choice of paradigm and perspective. Prof. Virk asserts that Sikh Gurus, their philosophy, their bani, their Sikhi, and Sri Guru Granth Sahib delineate the basics for the global society of the 21st century. His views on various aspects of Sikh Philosophy are presented here for the benefit of readers:. (shrink)

Could it be that if a fetus is not a person abortion is still immoral? One affirmative answer comes in the form of ‘The Impairment Argument’, which utilizes ‘The Impairment Principle’ to argue that abortion is immoral even if fetuses lack personhood. I argue ‘The Impairment Argument’ fails. It is not adequately defended from objections, and abortion is, in fact, a counterexample to the impairment principle. Furthermore, it explains neither what the wrong-making features of abortion are nor what features of (...) fetuses ground their supposed moral significance. By presupposing the fetus lacks personhood and providing no alternate account of the basis of fetuses’ moral significance, there is nothing to constitute abortion’s wrongness. Attempts to modify it fail for the same reasons. Thus, the impairment argument fails to show abortion is immoral. (shrink)

[In June 2022, Anayat Ullah Mugloo, a research scholar at the University of Kashmir, Srinagar, India, contacted Dr. Devinder Pal Singh, Director of the Center for Understanding Sikhism, Canada, to explore the legacy of Guru Nanak, the founder of Sikhism, and his role in peacebuilding in South Asia. This interaction resulted in the following deliberation.].

ਡਾ. ਜਸਬੀਰ ਸਿੰਘ ਸਰਨਾ, ਜੰਮੂ-ਕਸ਼ਮੀਰ ਸਰਕਾਰ, ਭਾਰਤ ਦੇ ਖੇਤੀਬਾੜੀ ਵਿਭਾਗ ਤੋਂ ਸੇਵਾ ਮੁਕਤ ਅਧਿਕਾਰੀ ਹਨ। ਅਜੋਕੇ ਸਮੇਂ ਵਿਚ ਸ੍ਰੀ ਨਗਰ ਦੇ ਵਾਸੀ, ਡਾ. ਸਰਨਾ ਜਿਥੇ ਖੇਤੀਬਾੜੀ ਵਿਸ਼ੇ ਦੇ ਮਾਹਿਰ ਹਨ, ਉਥੇ ਉਨ੍ਹਾਂ ਦਾ ਪੰਜਾਬੀ ਸਾਹਿਤ ਅਤੇ ਸਿੱਖ ਧਰਮ ਦੇ ਇਤਿਹਾਸ ਨਾਲ ਗਹਿਰਾ ਨਾਤਾ ਰਿਹਾ ਹੈ। ਬਚਪਨ ਦੌਰਾਨ ਘਰ ਵਿਚੋਂ ਹੀ ਮਿਲੇ ਧਾਰਮਿਕ ਸੰਸਕਾਰਾਂ ਨੇ ਡਾ. ਸਰਨਾ ਨੂੰ ਗੁਰੂ ਸਾਹਿਬਾਨ ਦੇ ਜੀਵਨ ਸੰਬੰਧਤ ਸਥਾਨਾਂ ਦੀ ਨਿਸ਼ਾਨਦੇਹੀ ਅਤੇ ਸਿੱਖ ਇਤਹਾਸ ਦੇ ਗਹਿਨ ਅਧਿਐਨ ਵੱਲ ਪ੍ਰੇਰਿਤ ਕੀਤਾ। ਪੰਜਾਬੀ ਸਾਹਿਤ ਅਤੇ ਸਿੱਖ ਚਿੰਤਨ ਦੇ ਵਿਭਿੰਨ (...) ਪੱਖਾਂ ਦੀ ਪੜਚੋਲ ਉਨ੍ਹਾਂ ਦੇ ਜੀਵਨ ਦਾ ਅਹਿਮ ਅੰਗ ਰਹੀ ਹੈ। ਇਨ੍ਹਾਂ ਖੋਜਾਂ ਸੰਬੰਧਤ, ਉਨ੍ਹਾਂ ਦੀਆਂ ਅਨੇਕ ਰਚਨਾਵਾਂ, ਸਮੇਂ ਸਮੇਂ ਦੇਸ਼-ਵਿਦੇਸ਼ ਦੀਆਂ ਸਮਕਾਲੀ ਅਖਬਾਰਾਂ, ਮੈਗਜੀਨਾਂ ਤੇ ਖੋਜ ਪੱਤ੍ਰਿਕਾਵਾਂ ਦਾ ਸ਼ਿੰਗਾਰ ਬਣਦੀਆਂ ਰਹੀਆਂ ਹਨ। ਉਨ੍ਹਾਂ ਦੀਆਂ ਹੁਣ ਤਕ 51 ਕਿਤਾਬਾਂ ਅਤੇ ਲਗਭਗ 300 ਸਾਹਿਤਕ ਲੇਖ ਛੱਪ ਚੁੱਕੇ ਹਨ। ਡਾ. ਜਸਬੀਰ ਸਿੰਘ ਸਰਨਾ ਇਕ ਅਜਿਹੀ ਵਿਲੱਖਣ ਸ਼ਖਸ਼ੀਅਤ ਹਨ, ਜਿਨ੍ਹਾਂ ਨੇ ਆਪਣਾ ਸਮੁੱਚਾ ਜੀਵਨ ਸਾਹਿਤਕ ਤੇ ਗੁਰ-ਇਤਿਹਾਸ ਜਾਗਰੂਕਤਾ ਕਾਰਜਾਂ ਲਈ ਅਰਪਣ ਕੀਤਾ ਹੋਇਆ ਹੈ। ਬਹੁਪੱਖੀ ਸਖਸ਼ੀਅਤ ਦੇ ਮਾਲਕ ਡਾ. ਜਸਬੀਰ ਸਿੰਘ ਸਰਨਾ, ਪਿਛਲੇ ਲਗਭਗ ਚਾਰ ਦਹਾਕਿਆ ਤੋਂ ਹੀ ਉਹ ਖੇਤੀਬਾੜੀ, ਸਾਹਿਤਕ, ਵਾਤਾਵਰਣੀ ਅਤੇ ਸਿੱਖ ਇਤਹਾਸਕਾਰੀ ਕਾਰਜਾਂ ਵਿਚ ਤਹਿ ਦਿਲੋਂ ਜੁੜੇ ਹੋਏ ਹਨ। ਸਾਹਿਤਕ ਖੇਤਰ ਵਿਚ, ਅਨੇਕ ਸੰਚਾਰ ਮਾਧਿਅਮਾਂ ਖਾਸਕਰ ਅਖਬਾਰਾਂ, ਮੈਗਜੀਨਾਂ ਅਤੇ ਕਿਤਾਬਾਂ ਆਦਿ ਰਾਹੀਂ, ਉਹ ਸਮਾਜਿਕ ਤੇ ਸਿੱਖ ਇਤਹਾਸ ਨਾਲ ਸੰਬੰਧਤ ਮਸਲਿਆਂ ਨੂੰ ਉਭਾਰਣ ਤੇ ਉਨ੍ਹਾਂ ਦੇ ਸਹੀ ਹੱਲਾਂ ਬਾਰੇ ਸਾਨੂੰ ਸੱਭ ਨੂੰ ਸੁਚੇਤ ਕਰਦੇ ਰਹੇ ਹਨ। ਉਨ੍ਹਾਂ ਦੇ ਬਹੁ-ਖੇਤਰੀ ਤੇ ਬਹੁ-ਦਿਸ਼ਾਵੀ ਕਾਰਜਾਂ ਵਿਚੋਂ ਉਨ੍ਹਾਂ ਦਾ ਸਿੱਖ ਇਤਿਹਾਸਕਾਰੀ ਪ੍ਰਤਿ ਅਮਲੀ ਸੇਵਾ-ਭਾਵ ਰੱਖਣਾ, ਖਾਸ ਤੌਰ ਉੱਤੇ ਪ੍ਰਭਾਵਿਤ ਕਰਦਾ ਹੈ। ਸਾਹਿਤਕ ਖੇਤਰ ਵਿਚ ਉਨ੍ਹਾਂ ਦੀ ਪਹਿਚਾਣ ਨਾਜ਼ੁਕ ਅਹਿਸਾਸਾਂ ਨਾਲ ਰੱਤੇ ਕਵੀ ਹੋਣ ਦੇ ਨਾਲ ਨਾਲ ਸਿਰਮੋਰ ਵਾਰਤਾਕਾਰ ਵਜੋਂ ਵੀ ਪਰਪੱਕ ਹੈ। ਵਰਨਣਯੋਗ ਹੈ ਕਿ ਉਨ੍ਹਾਂ ਦੀ ਸਮਕਾਲੀ ਸਮਾਜਿਕ, ਧਾਰਮਿਕ, ਵਾਤਾਵਰਣੀ ਤੇ ਇਤਿਹਾਸਕਾਰੀ ਮਸਲਿਆ ਸੰਬੰਧਤ ਪਕੜ੍ਹ ਬਹੁਤ ਹੀ ਪੀਡੀ ਹੈ। ਵਾਰਤਾਕਾਰ ਵਜੋਂ ਜਿਥੇ ਉਹ ਇਸਲਾਮ ਅਤੇ ਸਿੱਖ ਧਰਮ ਦੇ ਅਹਿਮ ਮੁੱਦਿਆ ਬਾਰੇ ਬਹੁਤ ਹੀ ਪਾਰਖੂ ਦਿ੍ਸ਼ਟੀਕੋਣ ਦੇ ਧਾਰਣੀ ਹਨ, ਉਥੇ ਉਨ੍ਹਾਂ ਨੇ ਇਨ੍ਹਾਂ ਭਾਈਚਾਰਿਆਂ ਦੇ ਸਮਕਾਲੀ ਸਰੋਕਾਰਾਂ ਨੂੰ ਸੰਚਾਰ ਮਾਧਿਅਮਾਂ ਰਾਹੀਂ ਸੰਬੰਧਤ ਅਧਿਕਾਰੀਆਂ ਤੇ ਸਰਕਾਰਾਂ ਤਕ ਪਹੁੰਚਾਣ ਵਿਚ ਵਿਸ਼ੇਸ਼ ਰੋਲ ਅਦਾ ਕੀਤਾ ਹੈ। ਉਨ੍ਹਾਂ ਦੇ ਨਿੱਜੀ ਤਜਰਬੇ ਅਤੇ ਵਿਚਾਰਾਂ ਨੂੰ ਜਾਨਣ ਦੀ ਉਤਸੁਕਤਾ ਹਰ ਪਾਠਕ ਦੇ ਹਿਰਦੇ ਅੰਦਰ ਠਾਠਾਂ ਮਾਰਦੀ ਹੋਵੇਗੀ। ਇਸੇ ਮੰਤਵ ਦੀ ਪੂਰਤੀ ਲਈ ਡਾ. ਜਸਬੀਰ ਸਿੰਘ ਸਰਨਾ ਜੀ ਵਲੋਂ ਪ੍ਰਸਤੁਤ ਵਿਚਾਰ ਲੜੀ ਪੇਸ਼ ਕੀਤੀ ਜਾ ਰਹੀ ਹੈ;. (shrink)

We are living in a world full of turmoil and tribulations. At the dawn of twenty first century, humanity is facing severe challenges to its very existence. The ever increasing environmental pollution the prevalence of large-scale corruption at various levels in society (esp. in underdeveloped countries) are threatening its ecological and social fabric. The monsters of drug menace and AIDS are trying to snuff out the very life breath of human beings. The rise of terrorism and political rivalries among nations (...) are threatening the world peace. In such a dismal state of affairs, the clouds of destruction are looming large over the humankind. But there is a ray of hope in the form of Sri Guru Granth Sahib, for salvation of humanity from its present ills. Sri Guru Granth Sahib (SGGS), a unique religious and philosophic treatise, is a sublime blueprint to establish a reign of peace and prosperity on earth. It contains many divine messages unmistakably addressed to all humankind, which remain uniquely significant for all times and have a crucial relevance to the present time as well. (shrink)

Artificial Intelligence refers to developing computer systems and machines that can perform tasks that usually require human intelligence. AI is an evolving field, and researchers and engineers continue to explore and develop new techniques and technologies to enhance its capabilities. The impact of AI on religions is not entirely predictable. AI is likely to affect religions or be affected by them in various ways, some of which are already becoming apparent. As with any new technology, it is up to individuals (...) and religious communities to decide how to incorporate AI into their beliefs and practices. It is worth mentioning that the mutual relevance of Sikhism and AI is likely to be complex and multifaceted. It will depend on how AI is developed, implemented, and used and the attitudes and beliefs of individual Sikhs and the Sikh community. (shrink)

Paath-Bhed Gatha Sri Guru Granth Sahib by Giani Jagtar Singh Jachak is an exceptional work that delves into the intricate and profound historical and textual aspects of the Sikh holy scripture, Sri Guru Granth Sahib. Authored by a distinguished figure with extensive credentials in the Sikh community, this book offers a comprehensive and insightful exploration of the textual variations in the Guru Granth Sahib Ji. Giani Jagtar Singh Jachak brings a wealth of experience and reverence to his work. (...) As a former Granthi at the Sri Darbar Sahib in Amritsar, he has a deep-rooted understanding of the spiritual practices and liturgical traditions associated with the Sikh faith. His role as an Honorary International Sikh Missionary for the Shiromani Gurdwara Parbandhak Committee (SGPC), an Ambassador for Peace with the Universal Peace Federation in New York, and the Director of the Guru Granth Institute of Melbourne further enhanced his credibility and the depth of insight presented in this book. (shrink)

The question of existence of reality beyond physical realm is an old question. This cannot be solved by science due to its nature and method of operation of science. Though some conclusions about it can be made logically and rationally. It has been showed that the claim made by materialists is equivalent to the one made by anthropocentric theists.

Science and religion represent two great systems of human thought. For the majority of people on our planet, religion is the predominant influence over their affairs. When science impinges on their lives, it does so, in general, through technology. The core of religion is the religious experience. True religion does not thrive on belief, it requires us to become; it is not a set of propositions to be accepted, it is a state to be experienced. The so-called religious experience is (...) the progeny of a free mind, a mind that does not conform unthinkingly, but questions everything and finds the truth itself. Some of the greatest scientists have succeeded in synthesizing science and religion inwardly, on a personal level. Religious experience is then seen as an extension of scientific activity. (shrink)

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

Science and Religion represent two great systems of human thought. For most people on our planet, religion is the predominant influence over the conduct of their affairs. When science impinges on their lives, it does so not at the intellectual level but practically, through technology. The British astronomer, Sir A. S. Eddington, insists that religion has become possible for a man of science because the philosophic trend of scientific thought has been startlingly redirected by the discoveries of men like Einstein, (...) Heisenberg and Bohr in the fields of relativity and quantum physics. Some of the greatest scientists have succeeded in synthesizing the two disciplines inwardly, on a personal level. Religious experience is then seen as an extension of scientific activity. (shrink)

The Chinese rites controversy is typically characterized as a religious quarrel between different Catholic orders over whether it was permissible for Chinese converts to observe traditional rites and use the terms tian and shangdi to refer to the Christian God. As such, it is often argued that the conflict was shaped predominantly by the divergent theological attitudes between the rites-supporting Jesuits and their anti-rites opponents towards “accommodation.” By examining the Jesuit missionary Kilian Stumpf's Acta Pekinensia—a detailed chronicle of the papal (...) legate Charles-Thomas Maillard de Tournon's 1705–6 investigation into the controversy in Beijing—this article proposes that ostensibly religious disputes between Catholic orders consisted primarily of disagreements over ancient Chinese history. Stumpf's text shows that missionaries’ understandings of antiquity were constructed through their interpretations of ancient Chinese books and their interactions with the Kangxi Emperor. The article suggests that the historiographical characterization of the controversy as “religious” has its roots in the Vatican suppression of the rites, which served to erase the historical nature of the conflict exposed in the Acta Pekinensia. (shrink)

Sri Guru Granth Sahib, the holy scripture of the Sikhs, contains numerous references to the worship of the divine in Nature. The Sikh scripture declares that human beings' purpose is to achieve a blissful state and be in harmony with the Earth and all creation. Millions of Sikhs recite Gurbani daily wherein the divine is remembered using the symbolism from Nature, esp. air, water, sun, moon, trees, animals, and the Earth. The human mind loses communion with Nature and ultimately with (...) God by being self-conceited. It causes misery all around, is a repeated assertion of Sikhism. The contemporary environmental crisis is an outcome of the actions of such a self-conceited human mind. By affirming God's immanence and His presence in the creation, the Sikh religion imparts the spirit of self-righteousness to the entire subject of Nature. Sikhism is a remarkable religious and cultural phenomenon; several important themes emerge within its universe of beliefs. On the ecological front, the theology of Sikhism suggests that humans must live in harmony with Nature. The Sikh Gurus exemplified many of these teachings, and their examples continue to inspire contemporary social, religious, and environmental leaders in their efforts to protect the planet. In this presentation, the prime environmental teachings of Sikhism are shared with the community. (shrink)

God refers to a supernatural or divine being who is the universe's creator and ruler and is often seen as the ultimate source of moral and spiritual authority. Different cultures and religions have different beliefs and ideas about God. Guru Nanak, the founder of Sikhism, described various names and attributes of God, symbolized as "ੴ” (Ik Onkar) in his compositions. This article attempts to describe the concept of God as outlined in Guru Nanak’s hymns. It is pointed out that Guru (...) Nanak's hymns emphasize God's transcendental nature, which is described as formless, eternal, omnipresent and beyond human comprehension. However, he focuses on a personal and accessible relationship with the Divine, where individuals can connect with God through devotion, meditation, and leading a virtuous life. An important spiritual aspect of Guru Nanak’s concept of God is his description of the realization of God, often referred to as "union with the Divine" or "spiritual realization." By promoting the principles of equality, compassion, and service to humanity through his concept of an all-loving, compassionate God, Guru Nanak asserts that by following these values, individuals can experience a closer connection with God and ultimately achieve spiritual enlightenment. (shrink)

Basic Argument forms Modus Ponens , Modus Tollens , Hypothetical Syllogism and Dilemma contains ‘If –then’ conditions. Conclusions from the Arguments containing ‘If –then’ conditions can be deduced very easily without any significant memorization by applying Raval’s method. Method: In Raval’s method If P then Q is written as P (2$) – Q (1$) and viewed numerically, in currency form i.e. P is viewed as 2$ and Q is viewed as 1$ and implications from this notations are valid conclusions. If (...) one has 2$ then he definitely have 1$. If one do not have 2$, he may not have 1$. If one is having 1$, he may not have 2$. If one do not have 1$, he definitely doesn’t have 2$. (shrink)