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Rajakishore Nath [8]Rekha Nath [7]R. Nath [1]
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Rajakishore Nath
Indian Institute of Technology, Bombay
Rekha Nath
University of Alabama
  1. Equal Standing in the Global Community.Rekha Nath - 2011 - The Monist 94 (4):593-614.
    What bearing does living in an increasingly globalized world have upon the moral assessment of global inequality? This paper defends an account of global egalitarianism that differs from standard accounts with respect to both the content of and the justification for the imperative to reduce global inequality. According to standard accounts of global egalitarianism, the global order unjustly allows a person’s relative life prospects to track the morally arbitrary trait of where she happens to be born. After raising some worries (...)
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  2. Against Institutional Luck Egalitarianism.Rekha Nath - 2014 - Journal of Ethics and Social Philosophy 8 (1):1-19.
    Kok-Chor Tan has recently defended a novel theory of egalitarian distributive justice, institutional luck egalitarianism (ILE). On this theory, it is unjust for institutions to favor some individuals over others based on matters of luck. Tan takes his theory to preserve the intuitive appeal of luck egalitarianism while avoiding what he regards as absurd implications that face other versions of luck egalitarianism. Despite the centrality of the concept of institutional influence to his theory, Tan never spells out precisely what it (...)
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  3.  9
    A Cartesian Critique of the Artificial Intelligence.Rajakishore Nath - 2010 - Philosophical Papers and Review 3 (2):27-33.
    This paper deals with the philosophical problems concerned with research in the field of artificial intelligence (AI), in particular with problems arising out of claims that AI exhibits ‘consciousness’, ‘thinking’ and other ‘inner’ processes and that they simulate human intelligence and cognitive processes in general. The argument is to show how Cartesian mind is non-mechanical. Descartes’ concept of ‘I think’ presupposes subjective experience, because it is ‘I’ who experiences the world. Likewise, Descartes’ notion of ‘I’ negates the notion of computationality (...)
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  4.  11
    A Non-Materialistic View of Person.Rajakishore Nath - 2005 - Journal of Indian Council of Philosophical Research 22 (2):122-136.
    In this article, I have argued that persons are individual human beings capable of mental activities. In this sense, persons have not only physical properties, but also various forms of consciousness. I have mentioned that the relation between a person and his/her physical properties are contingent; not logical, but factual. I have also mentioned Descartes' view that a person is a combination of two separate entities- a body and a mind. Only mind is conscious; the physical properties that the person (...)
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  5.  12
    Experience and Expression: The Inner-Outer Conceptions of Mental Phenomena.Rajakishore Nath & Mamata Manjari Panda - 2014 - Indian Philosophical Quarterly 4 (36):77-112.
    Expression is the central concept in Wittgenstein’s philosophy of mind, and our experiences are reflected in our bodily expressions or gestures, facial expressions, behaviors and linguistic expressions. It seems true that we have no access of other people’s experiences but we can know or talk about them in so far as they are the common experiences of all. This inaccessibility of other’s experiences may create a genuine thinking that one’s experiences are private and the first person present tense psychological utterances (...)
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  6.  7
    Early and Later Putnam on Functionalism.Rajakishore Nath - 2005 - Sandhan: Journal of Centre for Studies in Civilizations 5 (2):53-64.
    In this paper, I shall review the reasons that let Putnam to propose functionalism and the reasons that subsequently led him to abandon it. I would like to discuss Putnam's views belonging to early Putnam and later Putnam. First, let us focus on early Putnam. Early Putnam tries to show the possibility of robot consciousness. As a functionalist, Putnam shows that the human being is an autonomous: that is, human mind is a computing machine. Later, he changes his position to (...)
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  7.  10
    Emergence of Consciousnesses Shows the Hardness of the Hard Problem of Consciousness.Rajakishore Nath - 2006 - Journal of Indian Council of Philosophical Research 23 (2):167-181.
    I have argued that emergentism is a non-computational theory of mind, because this theory says that mind or consciousness emerges from material objects, but it will not be reduced to that matter. That is to say that the higher level of quality emerge from a lower level of existence. It emerges therefrom, and does not belong to that level, but constitutes its possessor a new order of existence with its social laws of behaviour. Thus, emergentism is an anti-reductionists' theory of (...)
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  8.  24
    Individual Responsibility, Large-Scale Harms, and Radical Uncertainty.Rekha Nath - 2021 - The Journal of Ethics 25:267-291.
    Some consequentialists argue that ordinary individuals are obligated to act in specific, concrete ways to address large-scale harms. For example, they argue that we should each refrain from meat-eating and avoid buying sweatshop-made clothing. The case they advance for such prescriptions can seem intuitive and compelling: by acting in those ways, a person might help prevent serious harms from being produced at little or no personal cost, and so one should act in those ways. But I argue that such reasoning (...)
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  9. On the Scope and Grounds of Social Equality.Rekha Nath - 2015 - In Fabian Schuppert and Ivo Wallimann-Helmer Edited by Carina Fourie (ed.), Social Equality: Essays on What It Means to be Equals. Oxford University Press. pp. 186-208.
    On social equality, individuals ought to relate on terms of equality. An important issue concerning this theory, which has not received much attention, is its scope: which individuals ought to relate on egalitarian terms? The answer depends on the theory’s grounds: the basis upon which demands of social equality arise when they do. In this chapter, I consider how we ought to construe the scope and the grounds of social equality. I argue that underlying the considerations social egalitarians advance for (...)
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  10.  86
    Strong Medicine: Creating Incentives for Pharmaceutical Research on Neglected Diseases, Michael Kremer and Rachel Glennerster , 152 Pp., $24.95 Cloth. [REVIEW]Rekha Nath - 2005 - Ethics and International Affairs 19 (3):103-106.
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  11. The Commitments of Cosmopolitanism.Rekha Nath - 2010 - Ethics and International Affairs 24 (3):319-333.
    Gillian Brock's "Global Justice: A Cosmopolitan Account" and Darrel Moellendorf's "Global Inequality Matters" present carefully crafted accounts of the obligations we have to non-compatriots and offer practical proposals for how we might get closer to meeting these obligations.
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  12. Two Wrongs Don't Make a Right: A Critique of Virginia Held’s Deontological Justification of Terrorism.Rekha Nath - 2011 - Social Theory and Practice 37 (4):679-696.
    Virginia Held argues that terrorism can be justified in some instances. But unlike standard, consequentialist justifications, hers is deontological. This paper critically examines her argument. It explores how the values of fairness, responsibility, and desert can serve to justify acts of terrorism. In doing so, two interpretations of her account are considered: a responsibility-insensitive and a responsibility-sensitive interpretation. On the first, her argument collapses into a consequentialist justification. On the second, it relies on an implausible conception of responsibility. Either way, (...)
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  13.  42
    Why Materialism as a Theory Fails?R. Nath - 2006 - Indian Philosophical Quarterly 33 (2):195-204.
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  14.  9
    Wittgenstein on the Existence of the Mind in the Physical World.Rajakishore Nath - 2016 - In Austrian Ludwig Wittgenstein Society. Vienna, Austria: pp. 181-182.
    In this paper I shall explore Wittgenstein’s view on the existence of mind. The main concern is in this paper to give a positive theory of mind which can provide a method for understanding mind as a metaphysical reality. In this context the self is presupposed by which what we call the mental phenomena including consciousness, because without the self the mind will be meaningless in this physical world. That is, this phenomenon of world itself needs a self in which (...)
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  15.  10
    Wittgenstein on the Existence of the Mind in the Physical World.Rajakishore Nath - 2016 - Austrian Wittgenstein Society 39:181-182.
    In this paper I shall explore Wittgenstein’s view on the existence of mind. The main concern is in this paper to give a positive theory of mind which can provide a method for understanding mind as a metaphysical reality. In this context the self is presupposed by which what we call the mental phenomena including consciousness, because without the self the mind will be meaningless in this physical world. That is, this phenomenon of world itself needs a self in which (...)
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