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The book contains papers presented at a workshop on patient-physician relationship, organised by Jadavpur University, by thinkers from various disciplines like religion, philosophy and law discussing medical ethics, consent and confidentiality, gender-related differences, etc.
The papers presented at a workshop on ßpatient-physician relationship,û organized by Department of Philosophy, Jadavpur University, have thinkers from various disciplines like religion, philosophy and law discussing a range of issues involved in patient-physician understanding. The concept is viewed in the modern context as well as keeping the indigenous thought tradition in mind. The papers examine the nature and limits of the patient-physician relationship, issues relating to medical ethics, the working of consent and confidentiality, and the link between law and medicine. They look into the role of culture as a determining factor in the patient-physician relationship and the impact of religious beliefs and values on the relationship. They stress the need for a harmonious and balanced relation between the patient and the physician and importance of communication in patient-physician relationship. The experts specially throw light on feminist concerns about medical practice, such as the need for treatment referring to gender-related differences, and examine the way individual characteristics of doctors and patients affect the way they relate to each other. They emphasise on patients being educated and enlightened to be able to exercise their rights. The volume will prove interesting and informative to medical practitioners and researchers as well as general readers.
From time immemorial a family Þ consisting of father, mother, son, his wife, and their childern Þ has been accepted as a sacred institution in all societies Þ urban, rural, tribal or uncivilized, or even among animals to a certain extent. In the family, besides love and affection, the main factors cementing the bond between members are some virtues and morals like obedience, faithfulness, honesty, and, above all, chastity, not only for women but also for the men. In Hindu thought Lord Shiva and Goddess Parvati are considered the ideal parents as well as the ideal couple. In four books Þ Pita, Maa, Pati and Patni Þ pleasingly embellished with self-explaining paintings, Mr K.N. Kogata and Mrs Lalita Kogata have extolled the roles, activities, and moods of these important members of the first family with charming and delightful verses.
A woman has many roles to play in life a daughter, sister, wife and mother. The most important of these roles is that of wife. Only after becoming a wife a woman becomes a mother which brings fullness to her life. Epics, Puranas and other literature extol the imporance of wife to a husband. She is a friend, philosopher and guide to him. In times of plenty all relatives and friends flock to a man like bees and ants to a ripe fruit, but at times of adversity a man will find only his wife by his side to give support, solace and encouragement. Probably because of this characteristic of a wife is she called better half. This book is a small attempt to express the love, affection and feelings of a husband for his wife with the objective to inspire all women to become good and virtuous wives worthy of adoration by their husbands. In Hindu thought Parvati or Uma or Sati is considered an ideal wife, who together with her consort Shiva make a perfect couple or aadarsh dampati. Another made-for-each-other couple the Kogatas have beautified the book with pleasing illustrations of Parvati and Shiva as the ideal couple. The delightful verses add sweetness and charm to the book.
A unique pedagogical method of teaching of Advaita is presented in the Sanskrit trans-creation of Nishcaladasas Vicharasagara and its tippani by Pitambar, by Vasudeva Brahmendra Sarasvati, depending on the need of different types of seekers uttama, madhyama and kanishtha adhikaris simplifying the teaching and learning of Advaita even for laymen.
This book is a critical study of the Sanskrit trans-creation of Vicharasagara by Vasudeva Brahmendra Sarasvati of Nishcaladasa in one of the dialects of Hindi and its tippani by Pitambar, again in the same dialect, imparting a unique teaching technique of Advaita to different types of aspirants. The book thus unfolds the teaching of Advaita depending on the need of different types of seekers uttama, madhyama and kanishtha adhikaris. The volume focuses on two layers of concerns: first, of the appropriate modifications made by the trans-creator using simple Sanskrit and second, in the dialogue between the guru and the different adhikaris.
This critical study introduces us to: (i) the life and works of Nishcaladasa, Pitambar and Vasudeva Brahmendra; (ii) emergence of adhikari-based pedagogy system; and (iii) the employment of pedagogical tools by the guru, depending upon the character and needs of the seeker. The related questions and discussions found in different tarangas of Vicarasagara are pooled in and presented in a cohesive manner to arrive at the core of Nishcaladasas work. It also delves deep into topics such as meditation and its efficacy as a means to gradual liberation, and the nature of liberation.
The book, therefore, introduces the well-defined concepts of Vedanta in a simple pedagogical way as a dialogue between the preceptor and the student, helping even a layman to understand the nuances of Advaita, otherwise a hard subject to digest and grasp.
The author takes a1 critical look at some of the hitherto-unnoticed niceties of Banabhattas Harsacaritam, the Raghuvamsam, Abhijnana-Sakuntalam and other classical Sanskrit plays, against the backdrop of Hemadri and Ranganathas commentaries.
How far has the poetic style of the Vedas influenced the later Sanskrit literature, specially the authors of Brahmanas, Upanishads, and even lexicons? How far do the Dharmashastras, particularly in terms of their value concepts, manifest borrowings from the Ramayana and the Mahabharata? Or, again, how do Dharmashastras view the juridical concepts, like nyasa (deposit) and witness? How, and what for, have Valmiki, Kalidasa, and other classical poets/playwrights used astronomical symbology like, for instance, the phenomenon of Moon-Rohini association, in their writings? How is Professor H.D. Velankars contribution to Vedic Indology, specially Rg-Vedic interpretations, unique in its own right? An eminent Sanskritist, Dr. Moghe addresses these and other Indology-related questions, drawing on his highly specialized studies of Dharmashastras, Purva-Mimamsa philosophy, the Ramayana, the Mahabharata, literary classics and dramaturgic texts. In this composition of 12 writings, of varying lengths, the author discovers fresh linkages between Dharmashastras and Indias foremost epics, highlighting how both the Mahabharata and the Ramayanas ethical/social/legal values found almost universal acceptance with the writers of Dharmasastras, either in their unaltered form or with certain modifications. Among other thematic specificities, A Peep at Indology takes a critical look at some of the hitherto-unnoticed niceties of Banbhattas Harshacaritam, Kalidasas Raghuvamsham and Abhijnana Shakuntalam, and other classical Sanskrit plays against the backdrop of Hemadri and Ranganathas well-known commentaries. Invaluable to the scholars/researchers of Vedic Indology, Dharmashastra literature, and classical Sanskrit.
The book studies the evolution of ancient Indian theatre: it deals with the dramatic troupes, abhinaya, the stage and auditorium and visuals depicting scenes etched on temples and caves. It examines the kinds of performing artistes and their contributions.
Theatre in ancient India or natya incorporated various aspects of art and different branches of knowledge in its very definition not only histrionics but also dance, music and fine arts and branches of learning like history, philosophy and science. This work traces the evolution of the ancient Indian theatre, focusing on the contributions of the performing artistes. This scholarly treatise deals at length with aspects of dramatic performance like nature, kinds and members of dramatic troupes, abhinaya, the stage and auditorium, incorporating a number of visuals to depict the dramatic scenes etched by artists on pillars, temple walls, caves and objects. It classifies the different kinds and levels of performers: actors like Sailusa, Sailalin, Mankh Kusilava, Nata and Bharata, and actresses like professional actresses, courtesan actresses, divine actresses and so on. It refers to Natyasastra and other noted works on dramaturgy and their authors, and gives examples and illustrations from the famous epics, Buddhist and Jain literature and other works like the Arthasastra to throw light on values associated with drama and its actual performance in ancient times. The book, presenting well-researched facts and giving an insightful analysis, will prove useful to researchers and teachers of classical Indian art.
The book is a study of traditional Balinese performance culture with special focus on dance and drama forms thriving in the present, their links with tourists, the economy of performing for tourists, and the role of state-run institutions in the performance culture.
This book is about the culture of performing traditional dance, drama and musical forms for tourists, and is based on the research carried out at Ubud (Bali/Indonesia). This book argues that the achievements made by the custodians of the Balinese performance culture in Ubud need to be given a greater consideration because of: (a) existence and condition of traditional dance, drama and musical forms in several geo-cultural spaces throughout the world, (b) emergence of eco-cultural tourism, and (c) exigency of practising art and knowledge of performing and managing traditional dance and drama forms in changed social and cultural contexts.
This book argues that religious and cultural faith associated with certain traditional dance, drama and musical forms alone cannot help the later ones to flourish in their multiple forms. To carve out a secure future for such cultural art forms, individual talents need to invent and intervene from within.
This book makes a suggestion that the people of the Asian countries should not only live with feelings of sharing similar traditional art forms of the olden days but should also look at the present reality of the times when transformations are taking place in such traditional art forms because of the cross-cultural movements of people, especially those of the tourists.
Cover illustrations
Front: A moment when audiences find themselves intensely watching a performance.
Back: A board mentioning about the schedule for performance put in front of the Banjar building in the Monkey Forest area.
The research studies the problem of personal identity, dealing with the nature/source of the problem, the approach of traditional/modern philosophers and its proper analysis. It finally shows that bodily continuity is the primary criterion of personal identity.
One of the most discussed of current topics in Philosophy of Mind is the problem of personal identity the problem of what, if any thing, makes a later person the same person as an earlier person. The book is a rare attempt to analyse the problem in its various aspects and develop a theory by way of answering the questions involved. It divides itself into three parts dealings with (1) the nature and source of the problem; (2) how it has been approached by various philosophers, traditional and contemporary; and (3) what a proper analysis of it will amount to. The theory that eventually issues out of this analysis is that bodily continuity is the primary criterion of personal identity and the claim of memory as the sole, or even primary, criterion is definitively disallowed. The ideas of disembodied existence and survival, which imply and rest upon the primacy of the memory criterion, are shown to be what they are, i.e., intelligible only in a secondary sense. Of special interest to philosophers is the finding that the problem at issue is a problem of criterion and not of defining personal identity and also an interesting and original trichotomy between definition, criterion and necessary condition.
Exploring the link between persons and values, the work delineates the concept of moral personhood. It studies personhood with respect to animal consciousness and artificial intelligence and admits to levels in the application of personhood to human and non-human beings.
Persons, Mind and Value focuses on the link between persons and values: and as values are linked with the mentality of the subjects, relevant features of mind have been brought to focus.Philosophical accounts of personhood have often been used for building normative ethical theories and persons have usually been thought of as moral agents, responsible for their actions done with freedom. Against the backdrop of this, the authors have attempted to delineate the concept of moral personhood which, they argue, is built on spirituality and moral commitment. Although morality is not entirely a matter of pure rationality and moral agency requires self-transcendence and spirituality, the book nonetheless brings out a stricter sense in which moral personhood applies to beings who are rational moral agents. Persons being rational as well as spiritual beings implies that they be moral beings.In course of the defence of such concept of moral personhood, interesting contrast has been made between personhood vis-a-vis (higher) animal consciousness on the one hand and artificial intelligence on the other. And illuminating allusions are made to the possibilities of non-human persons and human non-persons which inevitably lead to conceiving personhood admitting of degrees or levels in its application to human as well as non-human beings. However a firm defence is given to the theory that moral personhood cannot apply to beings who are not even minimally rational.The book is an excellent exercise in analytic elucidation and will immensely benefit students, researchers and anyone interested in moral philosophy and philosophy of mind.
Professor Davane offers stimulating perspectives on varied themes covering classical Sanskrit literature, poetics, linguistics, history, mythology and legendary narratives including reinterpretations of the Vedic view of the moon, samudra, dreams, etc.
A distinguished scholar who has had a lifetime engagement with Sanskrit studies: ranging from the Vedic samhitas to contemporary literary criticism, Professor Davane here offers at once insightful, highly stimulating perspectives on diversely varied themes from classical Sanskrit literature, poetics, linguistics, dramaturgy, history, mythology and legendary narratives. And, these apart, brilliant reinterpretations of the Vedic views of the moon, samudra (ocean), dreams and deep sleep. Reviewing the gamut of kavya definitions and its scope, in terms of the literary genres it encompasses, the book critically examines, for the first time, Rajashekharas view of shabdaharana (verbal borrowings), kavisamayas (conventional poetic ideas) in Sahityashastra, and the progression of rasanishpatti in classical Sanskrit literature. It also seeks to gauge Mahamahopadhyaya Dr. P.V. Kanes contribution to Sanskrit poetics rather than his oft-appraised work on Dharmashastra. Dr. Davane marshals an astonishing mass of original literary sources to highlight the all-expansive influence of Kalidasas unparalleled Iyric: Meghaduta, on classical writings, the richness of Banabhattas utprekshas (poetic imagination), the emergence of Sarasvati as a pantheonic deity, and how Sita, the epitome of ideal womanhood, has been varyingly portrayed by over twenty Sanskrit playwrights. Also shown, in addition, are the legends/myths about Samudra-manthana, Amritamanthan, Rahu-Ketu, Udayana, and Dhanvantari, in their altogether fresh perspectives. This composition of Prof. Davanes writings is an essential reading for the scholars/researchers of Vedic and Classical Sanskrit literature.
This book a collection of papers on Indian history deals with Greek historians, the Indian epic and Puranic tradition of historiography, cultural expansion of the Aryans, the society, trade and commerce in ancient India; and its contacts with other parts of Asia. The volume has analysed in detail Indias War of Independence 1857.
The volume is a collection of papers on certain aspects of Indian history, historiography and culture. The papers are fundamental, insightful and path-breaking to some extent. Combining literary, archaeological, scientific and other perspectives, they cover a range of subjects stretching from ancient to modern India. The volume deals with the Greek historians, the Indian epic and Puranic tradition of historiography, colonial and cultural expansion of the Aryans, the early history of north-west India, society, trade and commerce in ancient India, economic, political and cultural contacts of India with other parts of Asia in ancient and medieval periods, and the 1857 War of Independence in India. It takes up some very interesting and new subjects like role of Brahmanas in the anti-Alexander movement in north-west India and the concept of national integration in ancient India. It explores the sources of history of Uttar Pradesh and the antiquity of Ayodhya and historicity of Rama in an interesting study.
The volume will be of immense use to historians and scholars of philosophy.
This volume seeks to address the gap among various schools of thought about the origin of the Sanskrit language and the Indian civilization by proposing a possible resolution that results from a symposium of experts held at the University of Massachusetts USA. Accordingly the volume presents a balanced view of the seemingly intractable issues.
The earliest Indian inscriptions date from the third century before Christ. Arch-aeological and palaeo-anthropological evidence, as well as the Indian oral tradition, consistently point to the continuity of the Indian Civilization back to a much earlier date. However, the question of the origin of Indian Civilization prior to that period remains open. There are three main schools of thought in this regard. Proponents of the Indo-European theory suggest that the Sanskrit language and civilization were an intrusion into India from the West. Proponents of the continuity theory, on the contrary, believe that they arose locally. The third school of thought proposes that the current scholarship is insufficient to trace the Sanskrit language and civilization back to pre-historical times, and that further research is required to develop a fair comparison between the European languages and the Indian languages. Published literature in the field often reflects one or the other of these perspectives, rather than offering an integrated view.
This volume seeks to address this gap, by proposing a possible resolution to this seemingly intractable issue. It results from a symposium held at the University of MassachusettsDartmouth in July 2011, with invited scholars representing each of the various camps. During the seminar it became apparent that these different traditions are actually much closer to one another than what is usually believed. Accordingly, this is an essential volume for scholars seeking a balanced view on the quest for the origin of the Indian languages and civilization.
The problem of explanatory gap in the phenomenal consciousness has risen in the Western philosophy mainly because the consciousness itself and its manifestations or reflections are treated separately. Whereas, according to the Vedanta school of India, the phenomenal consciousness is merely manifestations of self-consciousness which is embodied in the human beings. In this approach, the phenomenal consciousness and self-consciousness are one and the same thing because the former depends upon the latter. Hence, there is no explanatory gap in the phenomenal consciousness. Similar is the case with the mind–body problem which exists in the Western philosophy mainly because the mind is treated as synonymous with consciousness.
This book solves the above problems on the basis of the Indian philosophy and existential philosophy of Jean-Paul Sartre. In both the philosophies, there is no explanatory gap in the phenomenal consciousness and the mind–body problem.v
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