tag:blogger.com,1999:blog-33484634764997319842024-03-13T02:03:49.251-07:00SeeKBharatA new found way I and many found would be befitting to look for a lot of soul search and a bit more analysis to the world called bharata.Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.comBlogger83125tag:blogger.com,1999:blog-3348463476499731984.post-22633069842372873092014-11-22T08:34:00.001-08:002018-03-08T11:03:06.880-08:00<div dir="ltr" style="text-align: left;" trbidi="on">
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Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-48690391433436735022014-05-21T21:52:00.002-07:002014-05-21T21:52:53.632-07:00Will the Food Security Bill proposed by the Congress a bail out to the hunger of India<div dir="ltr" style="text-align: left;" trbidi="on">
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<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">What
is food … Without mingling in the scratching of politics lets us think a bit
simpler.”Food is something we love to defend”. So why do we defend? We defend
to protect something dear to us , something our own. We protect our houses, our
position, our faiths, belief as it stands in line of our honor.<span style="mso-spacerun: yes;"> </span>This passion to protect is unknown and
undecipherable.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">When something crosses
our line of defense we rebel. For instance, the first sign of rebellion I
showed for and with food was way back in childhood when I stood hungry the
entire day as I was not given my favorite ice cream. Even staying hungry, I
believed that what I defended was right to me.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;"><span style="mso-spacerun: yes;"> </span>Things change, people subject themselves to
the real world to find what is good for them what will make them survive. But
what stays similar within the realms of a good human and a good animal is that
he knows how to do the worst and the best of feats for food. Food is something
that makes us survive. Food for thought, a fire to ignite and water that drench
the souls are and were the three elements that made a human being what he is
and will always be the same controller. A man in power controls his own thoughts
and a man who controls a collective opinion <span style="mso-spacerun: yes;"> </span>is a bigger power of authority. For some, food
defines religion and for some religion defines the food .If we forsake these
themes the genuine instinct of a human to surrender to a greater power is
ultimately going to happen. Let us look at the bond between food and power that
looms large on us now. Get the people passionate about something ‘spicy’, ’icy’
or just a ‘y’ and people do not get bothered not by what they feel but what
they see. A celebrity big brother makes headlines while the </span><span lang="EN-IN" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-IN;">deteriorating </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;"><span style="mso-spacerun: yes;"> </span>conditions of the adivasis in the heartland of
the country are restricted. Its all for food that we defend. If anyone feels a
problem<span style="mso-spacerun: yes;"> </span>with the context of what I feel
to defend ,feel free to argue ,to charge of what I say.</span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: .5in;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 115%;">But
please do not offend your line of judgment, your true religion to defend.</span></div>
<div style="text-align: justify;">
A number of thoughts might come to every mind why
would<span style="mso-spacerun: yes;"> </span>a food security bill cause such a fur
ore among the masses of India. The Food Security Bill guarantees 5 kg of rice,
wheat and coarse cereals per month per individual at a fixed price of Rs 3, 2,
1, respectively, to nearly 67% of the population. The government estimates
suggest that food security will cost Rs 1,24,723 crore per year. But that is
just one estimate. Andy Mukherjee, a columnist with Reuters, puts the cost at
around $25 billion. The Commission for Agricultural Costs and Prices(CACP) of
the Ministry of Agriculture in a research paper titled National Food Security
Bill – Challenges and Options puts the cost of the food security scheme over a
three year period at Rs 6,82,163 crore. During the first year the cost to the
government has been estimated at Rs 2,41,263 crore. In order to properly
understand the situation we need to express the cost of food security as a
percentage of the total receipts(less borrowings) of the government. The
receipts of the government for the year 2013-2014 are projected at Rs 11,22,799
crore. Food protection at whole sale prices is not guaranteed by the security
bill. Food security and food protection are completely separate yet a very
important analysis to the entire process. Regularization in food security is
considering the system at large which is bound to have many loop holes while
food protection is a practical projection of the total quantity the country is
likely to have at large in hands and keep the upper ceiling of expenditure for
resources produced in India to be kept with the people and for the people<span style="mso-spacerun: yes;"> </span>of this country.<span style="mso-spacerun: yes;"> </span>A higher expenditure will mean a higher
fiscal deficit. Fiscal deficit is defined as the difference between what a
government earns and what it spends. The question is how will this higher
expenditure be financed? <b><span style="color: #4f6228; mso-themecolor: accent3; mso-themeshade: 128;">Given that the economy is in a breakdown mode, higher taxes
are not the answer. The government will have to finance food security through
higher borrowing.</span></b> It is something like this if system needs to feed
ants a small heap of sugar can be provided to the ants and they can themselves
carry the load when they need .On the contrary if a system needs to feed a
group of elephants a heap or a bundle of food needs to be kept .Some of it will
be eaten up <span style="mso-spacerun: yes;"> </span>at large and most may waste.
<b><span style="color: #4f6228; mso-themecolor: accent3; mso-themeshade: 128;">The
biggest fallacy of the scheme of food security is that it is open ended.
There’s no expiry date no sunset clause as what are the constraints under which
the ant will be able to befit from the security cover. It covers around
two-thirds of the population—</span></b>even those who are not really needy.
This means that the outlays will have to increase as the population grows. How,
the government creates more surplus of money or in clear words printing money
to finance the scheme. <b><span style="color: #4f6228; mso-themecolor: accent3; mso-themeshade: 128;">But how will the government supply the creation .It was and
remains easy for the government to obtain money by printing it rather than
taxing its citizens. Money printing will lead to higher inflation</span></b>.
Prices will rise due to other reasons as well. Every year, the government
declares a minimum support price (MSP) on rice and wheat. At this price, it
buys grains from farmers. This grain is then distributed to those entitled to
it under the various programs of the government. The grain to be distributed
under the food security program will also be procured in a similar way. <b><span style="color: red;">Assured procurement will provide for <span style="mso-spacerun: yes;"> </span>alternate incentives to farmers to produce
cereals such as rice and wheat on a large scale rather than diversify the
production-basket…Vegetable production too may be affected – pushing food
inflation further.</span></b> Higher food prices will mean higher inflation and
this in turn will mean lower savings, as people will end up spending a higher
proportion of their income to meet their expenses. This will lead to people
spending a lower amount of money on consuming good and services and thus
economic growth will slow down further.<br />
In a particular year when the government is not able to procure enough rice or
wheat to fulfill its obligations under right to food security, it will have to
import these grains. But that is easier said than done especially in case of
rice. Rice is not easily available as a commodity for export, with only about 7
per cent of world production being traded and five countries cornering
three-fourths of the rice exports. Buying rice or wheat internationally will
mean paying in dollars. This will lead to increased demand for dollars and
pressure on the rupee. <b><span style="color: #4f6228; mso-themecolor: accent3; mso-themeshade: 128;">The weakest point of the right to food security is that it
will use the extremely “leaky” public distribution system to distribute food
grains.</span></b> With the subsidy on rice being the highest, the demand for
rice will be the highest and the government distribution system will fail to
procure enough rice. As they devise so will the private players recognize the
absolute subsidy per kilogram is the largest in rice, the eligible households
would stand to maximize the implicit transfer or rationing to themselves by
buying rice and no other grain from the public distribution system. By
reselling rice in the private market, they would be able to convert this
maximized in-kind subsidy into cash…Of course, with all eligible households
buying rice for their entire permitted quotas, the government distribution
system will simply fail to procure enough rice for the actual needy. So as
private players come into the foray what changes are likely to take place. <b><span style="color: #4f6228; mso-themecolor: accent3; mso-themeshade: 128;">A private
player will set up infrastructure to maximize the production of a certain
cereal while it might ask other traders to hoard .</span></b>Take the instance
of Monsanto, who left nothing <span style="mso-spacerun: yes;"> </span>untouched
in US: the mustard, the okra,<span style="mso-spacerun: yes;"> </span>oil, the
rice, the cauliflower. Once they have established the norm: that seed can be
owned as their property, royalties can be collected. One will have to depend on
the food crop based on the seeds supplied by them<b><span style="color: #4f6228; mso-themecolor: accent3; mso-themeshade: 128;">. <span style="mso-spacerun: yes;"> </span>If they control seed, they control food, they
know it – it's strategic. It's more powerful than bombs. It's more powerful
than guns. It has already been found that due to <span style="mso-spacerun: yes;"> </span>intimate links between Monsanto and government
agencies, the US adopted GE foods and crops without proper testing,</span></b>
without consumer labeling and in spite of serious questions hanging over their
safety. If US business was profitable, India will be a diamond matrix (Check
Rihanna song Cockiness(Love It) ) to enter<span style="mso-spacerun: yes;">
</span>and exit. The same is being led in our country a Sharad Pawar of ‘shame culture’
<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>politics. The government does not ensure
subsidies to the farmers who produce maximum crop ,it subjects everyone under a
cover of food security which is just charged against the taxpayers money.
Monsanto didn't even have to bankrupt any economies or leech billions of
dollars off taxpayers. It just provides a cover GMO(Genetically Modified
Organism) for food security. A quick search of "GMO" will turn up all
sorts of scaremonger websites, with all sorts of frightening claims that when
you eat a Monsanto-developed crop, you're consigning yourself to a short,
sickly life of gastrointestinal (or just general) agony. Cancer, allergic
reactions, liver problems, sterility, and even the unnatural modification of <i>your</i>
genes -- these are just the claims found by the curious users on the website of
the Institute for Responsible Technology, which purports to be a leading
anti-GMO advocacy group. I won't go into some of the anti-Monsanto conspiracy
theories you'll find bandied about on less reputable corners of the Internet. But
when we think what might be<span style="mso-spacerun: yes;"> </span>a stage when
GMO crops may be the need of the hour for<span style="mso-spacerun: yes;">
</span>the bulging middle-class of India. More drugs, more hunger more illness
and a lot more poverty, a boom for pharma companies to sell patented drugs for
the unruly masses. Monsanto company has forged a new partnership with Alnylam
Pharmaceuticals, Inc., a biopharmaceutical company whose primary focus seems to
be on figuring out how to best crack the genetic code so as to manipulate the
way genes inherently express themselves to prevent the production of proteins
in the body that will produce diseases. And based on the agreement the two
companies have made publicly with one another, it appears as though Monsanto is
planning to utilize Alnylam's proprietary gene-silencing technologies in its
emerging agricultural pursuits. <b><span style="color: red;">Reason being, as we
know that lakhs of tons of grains are allowed to rot in government warehouses
which are sold to liquor industries at much cheaper prices (80 Paise/per Kg.). So
we may not have to increase the production of grains in order to meet the requirement
if these grains are not allowed to rot and properly managed and distributed
(but I don’t know how would our government then appease or convince the liquor
lobby). </span></b></div>
<div style="text-align: justify;">
<b><span style="color: #4f6228; mso-themecolor: accent3; mso-themeshade: 128;">There is no doubt that this FSB will create bigger
holes in our already drowning economy and hence will deteriorate it further. As
a result we’ll have to print more money and it’s effects you have shown in your
article are irrefutable. </span></b></div>
<div style="text-align: justify;">
<b><span style="color: #4f6228; mso-themecolor: accent3; mso-themeshade: 128;">In the end we share the same opinion on GM food and
Monsanto(food terrorists).</span></b></div>
<div style="text-align: justify;">
India is getting younger but will they stay
healthy as they mature with age a question many might fail to even realize.
Ultimately, this is probably good for farmers, but bad for everyone else. Not
only are you going to pay for foods that will wreck your health, but you're
also paying twice as much for the privilege of medicine pills. Agriculture can
be so cruel. (Yes, that was tongue-in-cheek.).My studies may be far fletched to
some authorities , some may inspire anger .Some will inspire opportunism. But
the sole purpose of what I say is there will be such situations which will make
us think and when we may be in deep pain. There can be results however to the
different parties of the food security bill or deal to be precise :”The
situation paid off, secondly the work was done to a less extent or the
situation just pissed off”. As it was rightly said “Do not fight corruption by
glorifying it “ by Haruna Atta as the “chakki keeps rolling”<span style="mso-spacerun: yes;"> </span>and “ghar ka chula” goes dry , let us wait
for those days when price of cereals may plunge to levels and the public still
does not know what to do.</div>
</div>
Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-52319298016512100272014-05-17T08:32:00.001-07:002014-05-17T08:39:11.110-07:00Nature of a Leader and What it means in Hindu Spirituality<div dir="ltr" style="text-align: left;" trbidi="on">
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</div>
<div>
<span style="font-size: 14px;">Every Nature is a Step towards a Super-Nature. We have to transcend Nature but it follows a no path as we have to take advantage of Nature by filling in a line which nature is trying to open to us that we ought to proceed.By yielding to ordinary nature we fall away from Nature and from God. by transcending nature we at once satisfy her strongest impulse fulfil all the possibilities and raise ourselves to the God. The human first can touch the divine to be the divine. The person needs to beleive that he is a leader. A leader does not excude warmness, he excudes vitality, A leader does not excude remorse, he brings the dejected to the path of vitality. A leader is someone who beleives in Self through Service. A leader expects others to judge him. A Hindu is a person who beleives that leadership is not born out of the cloud but grows like a tree....</span></div>
<div>
<span style="font-size: 14px;"> </span>The interpretation a Hindu has been so very constricted over
centuries that we tend to forget that a Hindu meaning as a ‘belief
system’ that is not based on dogmas but based on knowledge and direct
experience. It is open to scientific validation. It is possible to know
that this manifold manifestation is permeated by one energy or
awareness. So the Hindu claim that all including the human being is
divine, because all is ultimately Brahman is in all likelihood true.
“Tat tvam asi” or in English, ‘you are God’, is however fiercely
rejected as heresy by the Abrahamic religions. A Hindu does not
proclaim he knows everything about himself. He seeks to experience and
believes that Truth is the only path for greater Good. <br />
<div class="text">
</div>
</div>
<div>
<span style="font-size: 14px;">To be a leader requires knowing what
to do, and why to do it. Enthusiasm, motivation, skill, and knowing how
to do things right is not enough; we have to know whether it is the
right thing to do. For that, moral leadership is required. Moral
leadership has two central aspects: understanding our true <a href="http://www.speakingtree.in/public/topics/life/self">Self</a>
and serving others. True leaders need knowledge that gives access to an
inner moral compass that guides our activities and gives direction to
those who follow us. A clear and simple directive has come to us through
the ages:”Know Thyself.”</span></div>
<div>
</div>
<div>
<span style="font-size: 14px;">Leadership
is about who we are and what we do. Along with learning to act as a
leader, we must possess the characteristics, behaviour, and habits of <a href="http://www.speakingtree.in/public/topics/thoughts/mind">mind</a>
and heart of true leaders. True leaders have the courage to confront
the meaning of existence. They have the courage to live in a manner that
offer meaning to others. Such leadership transcends organisational
leadership and also moral leadership. It is <a href="http://www.speakingtree.in/public/topics/life/life">life</a> leadership. Such leaders become connected to the limitless <a href="http://www.speakingtree.in/public/topics/soul/spiritual">spiritual</a>
power within and radiate unmatched strength of character and will. Yet
they are the most humble and compassionate of leaders. True leadership
is not acting a certain way; it is a reflection of who we are within. </span></div>
<div>
<br />
Dve vidye veditavye para caivapara ca para tad aksaram adhigyamate<br />
<br />
Two kinds of knowledge exists one is lower and other is higher that which is aksaram the immutable can be experienced . </div>
<div>
<span style="font-size: 14px;">Many
focus on the routines of life, such as waking up, getting dressed,
eating, driving, earning a living, coming home, and repeating the cycle
the following day. We go through life growing up, having a job, raising a
family, retiring, and then passing away. We wonder if that is all there
is to human existence. Those who raise this question cannot rest until
they find answers. They conclude that there is a higher power within
that guides us. That inner spiritual power is the source of morals,
virtues, power, and life, whatever name we call it – God, consciousness,
soul – that power within, enlivening each of us.</span></div>
<div>
</div>
<div>
<span style="font-size: 14px;">Once
we contact the eternal spiritual power, we connect with the source of
the qualities of true leaders. We automatically and effortlessly
inculcate the virtues and characteristics associated with great
leaders. </span></div>
<div>
</div>
<div>
</div>
<div>
<span style="font-size: 14px;">The
second aspect of leadership is service. Service before self is the key
to a full and rewarding life. A leader must be a servant first. It is by
serving others that we earn the right to lead them. We may act as
leaders, but we must be servants to lead meaningfully. How is it
possible?</span></div>
<div>
</div>
<div>
<span style="font-size: 14px;">Those
who are spiritually aware see the same power enlivening all creation. A
life of service is based on deep spiritual and moral principles that
are understood and internalised when we connect with the <a href="http://www.speakingtree.in/public/topics/beliefs/truth">Truth</a>
within. Intellectually understanding service does not provide the
conviction we need when we are tested, by people and circumstances.</span></div>
<div>
</div>
<div>
<span style="font-size: 14px;">Becoming
a true leader is about becoming a true human being. Leadership is a
product of deep, ongoing self-analysis. It is about choosing a life
committed to spiritual growth and service. If we tap into spiritual
sources within, we will become leaders whose lives will inspire others
to follow and who will be a blessing to those we meet.</span></div>
<div>
</div>
<div>
</div>
<div>
<span style="font-size: 14px;">We
need dedication and perseverance to achieve anything. For those who
turn to the spiritual path, moral leadership will come naturally. We do
not need to act or pose. Our moral leadership and spiritual strength
will flow from our words and actions and will reach the hearts of others
as naturally and inevitably as a stream flows towards its source. </span></div>
</div>
Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-80443876177396561222013-07-24T23:54:00.002-07:002013-07-25T00:17:32.223-07:00Why Indians will never be a THE GREAT EUROPEAN DREAM......<div dir="ltr" style="text-align: left;" trbidi="on">
The Term ‘<b><i>India</i></b>‘ was taken up from <i>River Indus </i>where the first settlers established their residence. The river was worshipped by <i>Aryans as Sindhu.</i><br />
The <b>Number System </b>was first invented in ancient India. Zero was first used by <i>Aryabhatta</i>.<br />
The <b><i>Decimal System and Place Value System</i></b> were developed in India in 100 B.C.<br />
<i>Takshila </i>holds distinction of being <b>World’s First University</b>.
It was established in 700 BC. More than 10,000 students some of them
from far-off countries like China and Japan enrolled in about 60
subjects. It was one of the greatest achievements of Ancient India.<br />
The <b><i>Earliest School of Medicine Ayurveda</i></b> was known to mankind. It was consolidated by Charaka some 2500 years ago. Over 2600 years ago <b>Sushruta </b>the <i>father
of Surgery conducted Surgeries like Cataract, Fractures, and
Rhinoplasty and Brain Surgeries without the use of Anesthesia. </i><br />
<b>Navigation </b>started in the <i>River Sindu 6000 years ag</i>o. Derived from the <i>Sanskrit word <b>Navgatih </b>Ancient Indians</i> excelled in this art. <b>‘Navy’</b> word is also derived from Sanskrit word <b>‘nou’.</b><br />
Bhaskaracharya calculated the Time Taken by the Earth to Orbit the
Sun hundreds of years ago. Guess his calculation done in 5th century-
365.258756484 days.<br />
<b>Budhayana </b>was the <i>First Indian Mathematician (6th century) to calculate the value of ‘pi’ and explained the concept of Pythagorean Theorem</i>. Ancient India is the home of <i>Algebra, Trigonometry and Calculus. </i>Greeks and Romans used the numbers as big as 106 whereas ancient Indians used numbers as big as 10*53 (10 to the power of 53).<br />
<b>Saurashtra</b> is the home of <i>Earliest Reservoir and Dam built for Irrigation</i>.
The records of King Rudradaman I of 150 BC show that a beautiful lake
called Sudarshana was constructed on the hills of Raivataka during
Chandragupta Maurya’s time.<br />
<i>Shataranja or Ashtapada </i>or common <b>Chess</b> Was Invented in India<br />
<b>THE ANCIENT INDIAN CIVILIZATION, CULTURE, SCIENCE & TECHNOLOGY AND MANAGEMENT</b>
is one of the oldest (almost pioneering system) and begins with
prehistoric human activity at Mehrgarh, in present-day Pakistan, and
continues through the Indus Valley Civilization to early states and
empires. If we can, keenly observe our Science and Technology from our
Epics, we can understand, how advanced our systems are in arena of <b>Space, Polar, Nuclear Sciences, Automobile Engineering,Economics, Information Technology, Communications,Physics,Law,Medicine and Surgery ,Astrophysics,Metallurgy and infrastructure through city planning.</b><br />
<b>As Indians we never had the unification factor of the European forces to conquer the world or the dreams of the Oligarchs of the medevial Europe to build a necessarily huge structure that transcends all propositions.We never thought of building Intellectual mazes of wisdom.But if Indians </b>were born Indians it was a long standing destiny to capture the void and then leave the void as if nothing exists.<br />
<i>Though, Indians are philosophical people, our Ancient Indians has made enormous advancements which are far away to understand. </i><br />
<i>If we are to understand the value and art of Indianism it is very sorry structure that Indians all over the world go to schools of repute to be taught something which is basically in their genes.</i><br />
<i>An indians goes to US to propogate facebook through social network ..</i><br />
<i>Ha ha a person from a country which still suffers under colonial system of rule...</i><br />
<i>An architect goes to US to build their houses while a country still reels to provide the minimum threshold of plain drinking water and other imminent supplies.</i><br />
<i>An IT expert keeps reeling chains of walmart and starbucks while a common indian dies without knowing proper health standards and subjects to live.</i><br />
<i>Do this people really succeed in being doctrines of their art </i><br />
<i>No they just reel under the imperialist regimes twisting an dturning their minds to create something new that will improve their needs of living.</i><br />
<i>Why do not they go to seek possibilty they fail likely cause of genetic physchological syndrome.</i><br />
<i>An indian will always be religious which may or not be he may seek a divine sect for happiness but will always explore the mind to be happy.An indian will hate confrontation and argument on the possibility of existence of god because he knows that God exists and he tries to prove not confront the actions set on him through the effect of what he sees in himself as God.If physics be the case of confrontations in Indianism , it was closely linked with religion and theology and
it even differed from sect to sect. Almost all religions believed that
the <b><i>universe consisted of elements like earth, air, water, and akasa (ether)</i>. </b>Most schools maintained that there were as many types of atoms as there were elements.</i><br />
<i>Indians will never be able to build huge machines or huge marvels because that leads to uncertainity in his mind and his being.An Indian always sees the world as an explorer with a small point of origin or vortex being the realization of his self.An Indian will never be able to match to Europeans on this issue as oligarchs see the world as an extension of their self which is why they are the best in explaining market strategy ,economic valuations and military accomplishments.For an Indian his mind is his biggest weapon and not the other way round.If nature is the explanation of the world markets ,valuations and accomplishments are the way of living and contributions to the betterment of self.But there are always variations in understanding Self in a form transgressing from the behavior of the getting more and more.It is the </i><br />
<b></b></div>
Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-71099949369413989492013-07-23T03:44:00.002-07:002013-07-23T04:15:24.934-07:00Predicting economic crisis based on physics of the mind<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">The rarer the pricer or the deadly: If you look at the graph with the magnitude of earthquakes on the x-axis plotted
against the frequency of the earthquakes on the y-axis. You can see that as
earthquakes get stronger they get rarer. The way the frequency of earthquakes
varies as a function of their size is characterized by an exponent - or a power
- of the frequency. The enormously powerful Tohoku and Sumatra earthquakes,
more than magnitude 9, are many times less frequent than magnitude 4
earthquakes. The other thing about power-law phenomena is called
scale-invariance - otherwise known as fractals. Earthquakes have no
characteristic size or scale - so even though large earthquakes are rare they
are no different than small earthquakes. Think of a coast line or cauliflower:
as you zoom in the patterns will repeat themselves at each scale.Power-law distributions have been
found in many phenomena: the sizes of cities for example follows a power-law.
In addition to the frequency-size function, there is frequency-rank: which is
that the frequency of something is inversely proportional to its rank. For
cities the biggest city is about twice the size of the second biggest city,
three times the size of the third biggest city, etc. So you have very rare huge
cities like New York City, and thousands of small cities with 50,000 or fewer
people. This is also known as Zipf's law, who discovered the same pattern for
word frequency. The second most common word in a text is half as common as the
most common word in a text.</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">What does all this have to do with
extreme income inequality? Well we can see that income inequality follows a
power-law, so that people with very large incomes are very rare, and people
with very small incomes are very common. These kinds of distributions can arise
from what is called self-organized criticality. These are nonlinear systems that
manage to stay stable by adapting their internal dynamics in subtle ways to
their environments. The idea was introduced using very simple models of this
kind of behavior: forest-fires and avalanches in sand piles.</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Sand piles are often used to
illustrate how self-organized systems stay on the edge of order and disorder,
and illustrate the concept of a nonlinear threshold. Imagine a completely
flat surface on which you pour grains of sand at some constant rate. The grains
of sand fall randomly to either side of the pile as it builds up. At first the
pile is small and so the angle of its slope is very shallow. You can keep
adding sand and the pile will just get taller. At a certain point the angle of
the pile will become steep enough so that adding more sand causes small
avalanches. After a time the angle of the pile and the frequency of the
avalanches will converge to form a balance so that the overall shape of the
pile is maintained. However, the key to this is that there is an open
dissipation of sand running off the pile to compensate for the new sand being
poured on to the pile. If you keep adding sand and it cannot dissipate the pile
angle will become so steep that when you add just one more grain of sand, it
will cause a catastrophic avalanche that flattens the whole pile.</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">So actually you can estimate how
often catastrophic sand pile avalanches will occur based on how often smaller
avalanches occur: <b>and crucially you can maybe prevent catastrophic
avalanches by causing smaller avalanches. </b></span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">While I don't have this rigorously
worked out because a) I probably couldn't do the math and b) I just thought of
all this today after seeing the YouTube video (if someone wants to try I think
it would be very interesting): in hazard research for example, small controlled
forest fires are used to prevent enormous disastrous fires. If we could,
causing small scale earthquakes in critical regions might actually prevent
Sumatra or Tohoku-type earthquakes. And just as in the sand pile case in which
there are extreme situations where adding only one grain of sand causes a
catastrophic avalanche: are we now in such an economic situation of steep
inequality teetering on the threshold of a catastrophic event? Where one tiny
seemingly insignificant "grain of sand" causes our entire economy to
collapse? The super-rich would do well to heed the lessons of nonlinear
dynamics and power-law distributions: it might only require them to give up
small portions of their wealth to prevent a convulsive social upheaval.</span></div>
<div class="MsoNormal" style="line-height: normal; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">In these situations the stable
dynamics of the systems (forest, sand pile, earth's seismic activity, <b>society</b>)
are maintained by small crises: small fires, small avalanches, small
earthquakes; but catastrophic disasters are no different from these smaller
ones. When these systems go too far from this stability they become vulnerable
to massive catastrophes: what are called Dragon-Kings. The Tohoku earthquake
for example was so powerful that it's even an outlier in a power-law
distribution. And likewise: the super-wealthy are so rich they are outliers
even in a power-law distribution. So the term dragon-kings serves a nice
double-purpose: an apt name for the super-wealthy and the mathematical
description of their outlier status. More ominously, dragon-kings can also
refer to rare catastrophic events.</span></div>
<br />
<br />
“While financial crashes, recessions, earthquakes and other extreme
events appear chaotic, Didier Sornette’s research is focused on finding
out whether they are, in fact, predictable. They may happen often as a
surprise, he suggests, but they don’t come out of the blue: the most
extreme risks (and gains) are what he calls “dragon kings” that almost
always result from a visible drift toward a critical instability. In his
hypothesis, this instability has measurable technical and/or
socio-economical precursors. As he says: “Crises are not <i>external</i> shocks.”<br />
Stability breeds instability.
<br />
1. A type of strategy or mindset becomes prevalent (Momentum, Don’t Fight Fed)<br />
2. The winners become more successful, attracting imitators<br />
3. Crowding in the strategy makes out-performance more difficult, without increasing risk/leverage<br />
4. The stability & low-volatility meltup usher in a new paradigm
for risk as VaR models encourage levering (today, selling vol)<br />
An interesting insight that I took away from a recent comparable
reading “Forecast” – markets tend to tip into the “unstable”
(crash-prone) when:<br />
1. Momentum/Short-term strategies and market participants become
increasingly powerful/wealthy and garner a larger share of the market
(ownership, volume, etc.)<br />
2. The number of competing strategies shrinks, leading to erosion of
profits, or increasingly risky behavior to maintain profits – more
leverage, turnover, etc.<br />
3. Let the first domino fall……<br />
<br />
Especially troubling is his view that up until the mid 1980’s, GDP
growth was the result of real productivity and since then it’s
artificial due to the rise of the financial sector. Yet, even he
notes, that the longest bubble in the S&P 500 was in the 1955-1975
period. However, he then describes the great crashes the late 1990’s
and 2008 as resulting from debt, ignoring that the fall from 1964 to
1968 was as large as the late 90’s fall, and then it kept going, so that
the market in 1982 was only 22% of it’s peak, while the post dot-com
low was 45% of it’s peak. He doesn’t say what measure of CPI he uses,
but I use CPIAUCSL, and with this the all time normalized market highs
are around 1958 and 1962 while his figure shows the 1998 peak slightly
higher than the earlier ones.<br />
Much of the rest is equally troubling. He constantly uses some
measure of debt/gdp or similar, but never takes into consideration that
the actual share of economic flows servicing this debt is a small
fraction of what it was earlier. And he fails to note that the
fluctuations in the actual economy and the markets were large and
frequent pre 1980’s.<br />
In <i>Forecast</i>, physicist and acclaimed science writer Mark
Buchanan answers these questions and more in a master lesson on a
smarter economics, which accepts that markets act much like weather.
While centuries of classical financial thought have trained us to
understand “the market” as something that always returns to equilibrium,
economies work more like our atmosphere — a loose surface balance
riding on a deeper torrent of fluctuation. Market instability is as
natural — and dangerous — as a prairie twister. With Buchanan’s help, we
can better govern the markets and weather their storms.<br />
Any economy operating above the sustenance minimum is unstable.
Some version of the fundamental economic equation is always valid, and
in fact debt does not appear in it. Even with zero debt, if people
save more (spend less), businesses invest less, and government spends
less, the economy contracts.<br />
<div class="comment-body">
Does Sornettes’s track record of predicting
so-called unpredictable events not speak to the value in his work (i.e
Chinese equities in 2007, oil in 2008, the Swiss Franc vs. the Euro in
2011 and bitcoin this year)–regardless of his view of debt?</div>
<br />
“Games are fundamentally different from decisions made in a neutral
environment. To illustrate the point, think of the difference between
the decisions of a lumberjack and those of a general. When the
lumberjack decides how to chop wood, he does not expect the wood to
fight back; his environment is neutral. But when the general tries to
cut down the enemy’s army, he must anticipate and overcome resistance to
his plans. Like the general, a game player must recognize his
interaction with other intelligent and purposive people. His own choice
must allow both for conflict and for possibilities for cooperation.<br />
The essence of a game is the interdependence of player strategies.
There are two distinct types of strategic interdependence: sequential
and simultaneous. In the former the players move in sequence, each aware
of the others’ previous actions. In the latter the players act at the
same time, each ignorant of the others’ actions.”<br />
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">A review of power laws in real
life phenomena</span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Pinto, Carla. <i>Communications In
Nonlinear Science And Numerical Simulation</i> Volume: 17 Issue: 9
(2012-09-01) p. 3558-3578. ISSN: 1007-5704</span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Black swans, power laws, and
dragon-kings: Earthquakes, volcanic eruptions, landslides, wildfires, floods,
and SOC models</span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Source:</span></div>
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<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; mso-fareast-font-family: "Times New Roman";">Sachs, M. <i>The European Physical
Journal Special Topics</i> Volume: 205 Issue: 1 (2012-05-01) p. 167-182.
ISSN: 1951-6355</span></div>
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Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-80049206867576140472013-07-21T16:20:00.002-07:002013-07-21T16:25:55.482-07:00Where India lags behind China and that to badly<div dir="ltr" style="text-align: left;" trbidi="on">
When two equally dominant patriachs of two neighboring
families come and meet over a dinner to discuss the role they played in
shaping the ethos of the family;it often ends in strategic moral play
and lot of down tones and lively banter.But when the same issues
transgresses to the national respect the situation is more the same but
the accountability factor of governance comes to play.When we call of
India and China to be the issue of contention and who will turn to a
bigger superpower the question of morality and ego and equally the
question of consistence in continuance comes to play.The shadows of the
past have shown both China and India as the largest empires of rule .If
China consists of a eminently strong population of 20% of the entire
population India ranks close second in 18%.<br />
But where is the difference between the two.China is rolling ahead in the economic scenario with its avalanche schemes of financial superiority.<br />
That
makes us ask will the situation remain the same in the coming years or
is it petulance and the strict discipline that the sages taught which will bring us back as a nation of reckoning in Governance sector.<br />
There is a saying with the coming of the British in India and going of the Raj; lord Vishwakarma fled from India to China .The manufacturing sector in China and the realty boom has been going boom boom or gung ho as Chinese firms create new milestone give more credit to US and create a new order.<br />
But where lies the real issues.<br />
If we see modern India, the Indian system keeps gropling heavily on a coterie of politicians diplomats industrialist filmstars and a few of the mango generation are rendering their weight on the subjective art of Selling and Reselling a brand.<br />
A shah Rukh Khan has to still sell a Raj or a Dilwale dulhaniya train seen to be recognized for his films.A Cricketer
has to still sell and resell his centuries he made to prove he is in
the topmost bracket of the elite group.A politician has to still sell and resell godhra riots babri masjid demolition and the whole lot to prove of his competence with someone else...<br />
If that is not all attending a developmental economist lectures may be a test of endurance but having done that with attending a brilliant question and interaction section for Amartya Sens and Jean Dreze An UnCertain glory I got a taste of the apathy Indian civilized executives have for a nation they lived in for four thousand years.<br />
India suffers from a multi dimensional poverty index;Even Bangladesh is ahead of Indian states in terms of providing vitamin supplemets for the young.Where bangaldesh is at 81% India ia weak at 18%.Less than 40% can read a paragraph.Kerala has unique social indicators.In
the modern scenario Chattisgarh Orissa and Madhya Pradesh came up with
ICDS schemes for children.Himachal Pradesh has seen an excellent
turnover with primary education.Gujarat and Rajasthan model has succeded a few places but baring this the rest is like a dead tomb of self eulogizing babus and dictats.Universal health care and Primary health security bill needs to be followed in every state and needs conditional optimization.<br />
We need aggressive and an intrusive agricultural marketting scenario.This is one sector which will lead the rest of the beehive to thrive.The question still remains whether a China can consider us as contender in their own game or as as the same old pyajama ka naara which holds everything in place because it was made to be like that.China will have a lot to answer in English if they destroy us.So let the superpowers scratch what they do not want to hurt.<br />
<b><br /></b>
But the biggest problem in Indian politics lies we sell and resell Indian tradition through our filmy drama and not through products which speak of our endurance of earning the independence and the constitution we have after generations of toil.<br />
China is going steadfast of distribution and redistribution.The entire ghost cities like Ordos in inner mongolia and the whole lot built replete with skyscrapers, shopping malls, highways, parks and other facilities, but which are entirely empty of <i>people</i>.This
may be the way of the dragon but the process of redistributon of
static property like land and place has already started before it has
been thought by the future world.<br />
Is there a way
forward for India stop appeasing the centuries old behavior of selling
and reselling we used to sell the idea that India was at the forefront
of studies in foreign affairs; agriculture; medicine and sanitation are
some of the ideas we get studying the cities of Indus valley.This needs
to believed again and then promoted by Indians.<br />
<b><br /></b>
According
to Mathew McCartney director of contemporary south Asian studies at
Britain's Oxford UniversityIndia cannot compete with China's 'efficient'
system of corruption, a British academic told a conference in
Brussels. was there to document the debate<i>PublicServiceEurope.com </i><br />
While both countries suffer from high levels of corruption, China's one
party system has a "more efficient" business-friendly system for paying
backhanders. In India, on the other hand, corruption is "unpredictable"
and is seen as more of a tax on investment - <br />
"The strong centralised Communist Party has efficiently organised
corruption," McCartney said. Large-scale infrastructure projects such as
dams are simply forced through in China whereas the Indian government
struggles to push past "populist, fragmented" interest groups. "For all
developed countries, democracy and property rights have been a product
of economic development - not a pre-condition," McCartney said.<br />
<br />
India's strong democratic institutions were likely to be a "handicap" to
future growth rather than a boost, he predicted. "Good democracies
emerge as a consequence of development," he said. "If you look at the
statistics you will see that it is difficult to find a link between
democracy and growth." Rather than plough money into democracy in
under-developed nations such as Afghanistan and Iraq, the international
community would do better to investment in other areas - such as the
education of girls, he suggested.<br />
<br />
Historically speaking, countries that have experienced large leaps
forward in economic terms have not been particularly democratic at the
time - he pointed out. As an example he took the United Kingdom of the
1830s, when the industrial revolution was in full swing. At the time,
only 1 per cent to 2 per cent of the population had the right to vote.
His comments led a former official of the European External Action
Service, the European Union's diplomatic corps, to wonder out loud if
Europe was not "too democratic" to achieve its growth goals. Does the EU
need a dictatorship to redress its downward spiral?<br />
<br />
"I hate hearing democracy knocked," retorted Naina Lal Kidwai, president
of the federation of Indian Chambers of Commerce and Industry. What was
important was a "combination of democracy and leadership", she said.
"What we have to knock is coalition governments not democracy per se."<br />
<br />
Talking at the conference interval, McCartney told <i>PublicServiceEurope.com </i>that
despite his presentation he was a "big fan of democracy". Governance by
the people was however more likely to "stick" in countries that had
achieved a certain level of per capita income, he said, citing
statistical research going back more than 200 years. Countries can swing
between democracy and dictatorship almost at random, he maintained.
Democracies can be found in poor countries and rich countries, but they
are more likely to be enduring in wealthy countries.<br />
<br />
<div>
<br />
Read more: <a href="http://www.blogger.com/null">http://www.publicserviceeurope.com/article/2977/india-too-democratic-to-overtake-china-as-economic-superpower#ixzz2ZinrjYft</a></div>
<br />
<b></b>
<br />
<br />
<br /></div>
Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-34581825019472922062013-06-24T07:08:00.000-07:002013-06-24T07:08:16.894-07:00Life of a madman anarchist revolutionist yet a seeker of true peace <div dir="ltr" style="text-align: left;" trbidi="on">
<span data-ft="{"tn":"K"}">When
you view the biography of a creative individual you look for the
treatment method of imagery followed by the director and the central
protagonist to bring out the character.With Meghe Dhaka Tara the shadow
of the towering mind of a genius is no less over shadowed.The film is a
technical genius au naturel character synchronizing lifes and events of
Ritwik Ghatak.The technique of using a menta<span class="text_exposed_show">l
assylum as the background is brilliant as it deeply associates in
engaging the sub altern voice of the maverick director and engaging his
sujourning wife as Ananya Chatterjee serves as an icing on the cake. The
director subtly delves in the theorist,purist yet non conformist mind
of Ritwik Ghatak and blatantly serves the best expressions you might see
from an actor.With Saswata as Ritwik Ghatak he breaks and moulds
himself that sends wireless waves of agony pain non- challlance yet
tremendous hope in the power of the people.Though the film is boring due
to the extreme research and transparency of work yet the story line is
brilliant and should be the best film of the year due to the research
work. If an emotion can be changed it results in a resistance of the
mind .We always feel something a potent force of change .Many times we
get mired in the same tone of life that stretches endlessly and we
beleive that by manipulating circumstances we bring in agents of change
.The emotion generates anger sadness infatuation excitement or some
other dramatic change that shocks you life.Yet we are made to still make
our mind to remain the effect of the world and remain a victim.The
change from black and white to color at the end signifies the
confusions of the mind of a Ritwick ghatak leading way to freedom.</span></span><br />
<span data-ft="{"tn":"K"}"><span class="text_exposed_show">This brings me to the question of existence .The belief that events in life are going to add up asks me to justify the core of my action and avoid rejection which makes me plan nd avoid the future.The inner recess of our mind asks me to confess as an avoidance of change But I must act now without knowing the results which makes me atleast justify to respond to the part of me which took the priority to respond.Excitement dejection and irritation are also some of the results which are a part of me to follow.</span></span><br />
<span data-ft="{"tn":"K"}"><span class="text_exposed_show"><br /></span></span></div>
Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-20688561188232538622013-06-04T00:37:00.002-07:002013-06-04T00:38:55.605-07:00Geo political significance of Calcutta for USA and China and use of cultural homeopathy<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUM1AgT7HuXCrTY7Ae-oJwGrCkQ6mE3K60IBtLywhSgdUz-ixmzT9X4iYSYn9eYOd604x3C6wfFS4JhZxOX97lwHCQFL7ViVoblvJs_IFXkWIwCYIYiFaJmlJOO0CZ9k_nfxDYIV404YM/s1600/kolkata_airport_rmjm030408_1.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjUM1AgT7HuXCrTY7Ae-oJwGrCkQ6mE3K60IBtLywhSgdUz-ixmzT9X4iYSYn9eYOd604x3C6wfFS4JhZxOX97lwHCQFL7ViVoblvJs_IFXkWIwCYIYiFaJmlJOO0CZ9k_nfxDYIV404YM/s320/kolkata_airport_rmjm030408_1.jpg" width="320" /></a></div>
<br />
Kolkata as a dying city or a city of joy has been exonnerated by many philosophers who visiited the city.The joy of visiting the land of tagore and ray leaves many elated for both entering and leaving the city .They say there is romance in the putrefied habbits of the city.Dark alleys ideologoues termed addas , people brimming with confidence at tea stalls;habbits which never changed as people surrendered to a kind of cultural homeopathy to relieve themselves of rules set by themselves ;But is Kolkata for the future going to be the same for US and China setting foot for the South Asian hubs of Malaysia Indonesia and even China and indian elite looking for a secure place to die in their last days .<br />
Lets look back three hundred years back.<br />
<b>Calcutta is founded as a trading post under the British in 1690 a year when the european countries were looking for strategic expansion.Lets compare present days four metros as colonies of //USA and China .China as it will always be will look to Kolkata as their hub for strategic expansion both in India and the rest of South Asia .</b><br />
<b>With direct roads linking to Delhi Madras and the rest of India and yet serving as a lynch pin to the rest of the north east .Kolkata is there for grabs.Poor infrastructure as a tool can be developed for building new cities massive towers of excellence.Kolkata is the closest to the chickens neck .You hold the neck you orchestrate the rest;That will serve as a tool for the rest of India to follow.</b><br />
<b>Kolkata offers an excelent bio reserve and the oil reserves of the north east has to move through kolkata .There is no alternative route out.</b><br />
<b>Kolkata gives excellent communication with the seas a boon for the Goliathic navy of the imperialists which again is a boon as with time you conquer the entire Eastern Ghats and get control of the waters of Bay of Bengal and the Indian Ocean.Kolkata can be directly connected by Land to Chittagong another port of Power and provides excellent route to Kumming, China ,Bhutan Nepal,,Myannamar and you get via foot to the booming markets of Singapore Thailand and the rest of South Asia. I want to formulate the rules of the game that will be followed systematically by the world power as visualized by Kaplan in his book Monsoon</b><br />
<b>Now, as we enter this new era, the winds of time seem to be shifting towards the East, as China and India emerge to exert their influence on the world stage. As Mr. Kaplan studies this shift, from the Horn of Africa, past the tense arc of Islam, past the Indian subcontinent, all the way to the Indonesian Archipelago, he sees this area as a place where he believes the struggle for religious freedom, energy independence, and the fight for democracy will all take place.</b><br />
<b>Kolkata served as the most improved hub .</b><br />
<b>Lets transit to the present day..............</b><br />
With Kolkata being a secure hub with favorable climate and natural disasters diverted away to orrisa and bangaldesh it serves as an idealistic vantage point for overthrowing the idea that kolkata is a dying city.It will and mind you will be a ideal colony with its subversive ideologies and a submerging inteligensia for future take overs and a future colony of present day imperialists.<br />
If Hirok Rajar deshe served as a work of fiction and the cultural homeopathy was a forgotten dream it will be true in the coming days.The rulers overturned the elite polity at its foot and the intelligensia afraid to decide but ready to work will culminate as the faction for US and China agents of change or better termed as the counsels of rule.<br />
The emerging multipolar world Mr. Kaplan envisions has the Indian Ocean as its center. Why?<br />
For example, it is the Indian Ocean, the third-largest body of water in the world, that serves as the global<br />
energy interstate. Nearly 50 percent of the world's container traffic and 70 percent of the world's<br />
petroleum product travel through these waters. It is also where the political future of Islam will most likely be determined. It makes sense, Mr. Kaplan argues, that if America wants to remain relevant in an ever-changing world, we will need to concentrate our power in this vibrant, evolving geographic sphere that cannot be ignored.<br />
If Satyajit Ray envisioned the jewels transmitted to far lands and the rulers serving as the social polity ;Lets look at the present day exchange<br />
The Bay Of Bengal and the the Indian Ocean—the entire arc of Islam, from the Sahara<br />
Desert to the Indonesian Archipelago. It is literally the world's global energy interstate, where all the oil<br />
and natural gas from the Arabian Peninsula and the Iranian Plateau are shipped across the Indian Ocean,<br />
through the Strait of Malacca and Lombok Strait, up to the burgeoning middle-class fleshpots of Asia in<br />
the Chinese coast, in South Korea, in Japan, et cetera."<br />
Indian Ocean is vast and yet Predictable;<br />
What is unique about it is that it is reversible. The winds flow in one direction—northeast, southwest<br />
—steadily for six months a year, then reverse themselves by 180 degrees and flow in the other direction<br />
for six months a year.<br />
And they are utterly predictable, unlike other wind systems around the world. Because they are utterly<br />
predictable, it makes sailing distances calculable in advance. In other words, sailors could calculate<br />
exactly when to sail, and how much time it would take to get to a place. This has been the pattern since<br />
antiquity. The Indian Ocean, unlike the Atlantic or the Pacific, did not have to wait for the age of<br />
steamships to unite it.It may be vast, many thousands of miles across from the Indonesian Archipelago to South Africa or East Africa, but it is in a way a small, intimate ocean. It's why you have large Malay communities from South East Asia living in Madagascar, right off the coast of East Africa. It's why you have large Yemeni communities from the Arabian Peninsula living in Indonesia. It's why you have large populations of Omanis from the Arabian Peninsula living in East Africa. It's why Gujaratis from northwestern India are everywhere in the Indian Ocean, particularly in East Africa. It's all because of the historical legacy of this geographical fact of the monsoon winds. That leads us to another realization. If everyone was everywhere along this ocean, it kind of does violence to Cold War area studies, which artificially separated the world.<br />
At the end of World War II, the United States found itself as a great global power and it had to manage<br />
the world to an extent, and it needed experts for everywhere. So it divided up the world. We had the<br />
Middle East, Central Asia, South Asia, South East Asia, East Asia,and other regions. University<br />
departments, think-tanks, and the U.S. government did this. The CIA, the Pentagon, the State<br />
Department especially, had different divisions for different parts of the world. We live in a world now where South Asian energy demand in India requires Middle East, or particularly Iranian, natural gas in the future decades. It's where China is investing heavily in the Middle East, and it is particularly in Saudi Arabia and in Iran. It's where India in South Asia wants to build gas pipelines toward South East Asia. It's where the Chinese are prospecting for copper in Afghanistan.If there were ever even semi-stability in Afghanistan, it could become a nexus of pipeline and road networks that would take gas from Turkmenistan across Pakistan into South Asia and then across to the Malacca Straits, to China, or directly by pipeline from Turkmenistan across to Uzbekistan into western China.<br />
We are entering a world where these area divisions are breaking down. There is nothing more symbolic of that than an Indian Ocean map. Focusing on the Indian Ocean allows you to deal with the whole world<br />
without drifting into the bland nostrums of globalization. It allows you to kind of see a picture of the<br />
world while focusing on one particular area that shows that, rather than subdivisions, what you have is a<br />
flowing, organic continuum of economics and culture.Another thing about the Indian Ocean: It shows you a different take on Islam. Americans tend to think of Islam as a desert religion, supposedly prone to the extremities of thought to which deserts give rise. But Islam is also a great seafaring faith, with Arab and Persian soldiers in the medieval centuries, before the arrival of Vasco da Gama and the Portuguese in South Asia. These Arab and Persian sailors sailed across the longitudes from the greater Middle East all the way to the South Seas and the Far East. If you go back and look at the book Sinbad the Sailor and Sinbad's voyages, Sinbad was an Omani who sailed out of Basra in Iraq. If you look at the descriptions of his voyages, it takes you to the Andaman Islands and the Bay of Bengal, to Borneo, to various places in South Asia and South East Asia. Sinbad was a story that encapsulated the trading adventures of these early Muslim traders. The Islam that developed in the tropics, in the Far East, was very much a cosmopolitan religion because it was spread gradually by sophisticated traders, rather than suddenly by the sword, as it was across North Africa. Because it was spread gradually, it overlaid neatly onto the indigenous Javanese and Malay cultures in what is today the Indonesian Archipelago and Malaysia. So it gives you a whole new kind of cultural representation of Islam. I contend that we are going back in a way to the era before the Portuguese, to the era when you had Arab and Persian sailors all over the Far East, which is why you have remains of 8th century mosques in the cities of China. We are back to an era when you had early Ming Dynasty Chinese navigators in Yemen, making the hajj to Mecca if they were of Mongolian Islamic descent, and back to an age where the Chinese are all over the Middle East, when Middle Easterners are all over Asia. In other words, we are back to a trading system where in this case the Chinese will be the first among equals in the area. When Vasco da Gama sailed to India, he didn't discover India. What he did was he reacquainted<br />
Europeans with the monsoon wind system that allowed him to go to India. It was Arab navigators in what<br />
is today Kenya that helped him do that. The Portuguese were not the first Westerners in the Indian Ocean. The ancient Greeks and the ancient Romans were the first. They have even found Roman coins in West Bengal, up the Hooghly River near present-day Kolkata. This knowledge of the wind system was lost until Portuguese navigators reacquainted Europe with it. These navigators instituted basically a 500-year domination by the West of the Greater Indian Ocean from the Horn of Africa to the South China Sea. Following the Portuguese were the Dutch, the French in the southern part of South Asia, the British, and finally the Americans in the guise of the American Navy. But the American Navy, which was 580 warships during the Reagan era and 350 warships during the Clinton era, and now down to 286 warships, and maybe going down to 250 if you trust the Congressional Budget Office and other studies, means that maybe we are slowly passing out of the era of complete domination by the West and going back to the pre-da Gama era, where this trading system will be in the hands of the indigenous countries. <br />
When I speak of the Greater Indian Ocean, I include the western Pacific too. There are feasibility studies<br />
and visions of building a canal across the Kra Isthmus in southern Thailand, of land bridge projects using<br />
rail and roads to take cargo from the Bay of Bengal side of the Malay Peninsula to the South China Sea<br />
side of the Malay Peninsula. Dubai Ports World and some others are doing feasibility studies on this. In<br />
other words, the Indian Ocean does not have to be totally dependent on the Strait of Malacca to connect<br />
it with the western Pacific, and the western Pacific and the Indian Ocean could be more of an organic<br />
continuum.The Portuguese were not the first Westerners in the Indian Ocean. The ancient Greeks and the ancient Romans were the first. They have even found Roman coins in West Bengal, up the Hooghly River near present-day Kolkata. This knowledge of the wind system was lost until Portuguese navigators<br />
reacquainted Europe with it. <br />
These navigators instituted basically a 500-year domination by the West of the Greater Indian Ocean<br />
from the Horn of Africa to the South China Sea. Following the Portuguese were the Dutch, the French in<br />
the southern part of South Asia, the British, and finally the Americans in the guise of the American Navy.<br />
But the American Navy, which was 580 warships during the Reagan era and 350 warships during the<br />
Clinton era, and now down to 286 warships, and maybe going down to 250 if you trust the Congressional<br />
Budget Office and other studies, means that maybe we are slowly passing out of the era of complete<br />
domination by the West and going back to the pre-da Gama era, where this trading system will be in the<br />
hands of the indigenous countries. When I speak of the Greater Indian Ocean, I include the western Pacific too. There are feasibility studies and visions of building a canal across the Kra Isthmus in southern Thailand, of land bridge projects using rail and roads to take cargo from the Bay of Bengal side of the Malay Peninsula to the South China Sea side of the Malay Peninsula. Dubai Ports World and some others are doing feasibility studies on this. In other words, the Indian Ocean does not have to be totally dependent on the Strait of Malacca to connect it with the western Pacific, and the western Pacific and the Indian Ocean could be more of an organic continuum.<br />
In thinking strategically about the Indian Ocean, look at it this way. Think of China moving vertically<br />
south and India moving horizontally east and west and in the course of that overlapping.<br />
When I talk about the rivalry—and I use the word rivalry, not conflict—between India and China, I am<br />
talking about a rivalry that has very little history behind it. India and China developed separately two<br />
great world civilizations separated by the Himalayas. It's not a hot-blooded dispute, like between India<br />
and Pakistan. Buddhism spread from India to China in the early modern centuries.<br />
It's a rivalry that has come about because of the shrinkage of distance caused by the advancement of<br />
military technology. You now have Chinese airfields in Tibet with fighter jets whose arc of operations<br />
theoretically includes India. It's a rivalry because you have Indian warships in the South China Sea and<br />
Chinese warships in the Indian Ocean. In other words, their military arc of operations and economic<br />
operations have spread so that each one layers on top of the other.<br />
It's a rivalry that will ultimately be held in check because India and China will constitute the world's<br />
greatest trading relationship. Their economies are very complementary. But let me go back to China moving south, and India moving east and west. China does not have a coastline on the Indian Ocean, but the Indian Ocean was never far from China's gaze, going back to the Early Modern era. Early Ming Dynasty explorers got as far as the Red Sea and Yemen. China is presently building or helping to build deep-water ports in Gwadar in Pakistan, in Chittagong in Bangladesh, in Kyaukphyu in Burma, and in Hambantota in the southern tip of Sri Lanka. All these ports serve as port but do not double up to be a International City of Choice.Calcutta will be the manouevoring tool for the the pattern analysis of ports and designing specifications.Kolkata also facilitates as a multihop port for reaching future international cities.With ports clearing the shore for greater co operation countries in the South Asia will look for greater collaboration with both China and USA.India serving as coffers for exchange.Kolkata will be the best port and international logisitc hub for building an elite polity.It is secure from natural disasters ,crowded by people who are ready to work at cheapest rate a regular supply from foreign ports;dearth of central jobs and organizational duties and finally an intelligent and a cultural society.This are all fruitfull to make a city the lynch pin of future colonial and industrial policies.If Hirok Rajar Deshe still looks a bit distant lets not read this post but this is going to happen in the near future and we all will be there to see the bene-facto governments;<br />
Are you still thinking for your daily dose of homeopathy.<br />
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Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-20183275421203107722012-07-26T06:34:00.000-07:002012-07-26T06:34:05.809-07:00Science behind unknowns in hinduism<div dir="ltr" style="text-align: left;" trbidi="on">
Hindustani music is often denoted by raginis to god .Pushan is the lover of his sister Shurya [Rg Ved VI.55.4] [Apte 11].Pushan is the sun diety;the source of life,the god of posessions guiding spirits to the other world as day and night and carrying a golden lance.the sun stays in capricorn in the zodiacal month of december 22<br />
surya and pushan are the names given to sun based on the positions<br />
Thus nature has played a significant role in the analysis of the vedic civilization and culture.In the 1900 BC under the effect of massive flood and earthquake river indus and saraswati changed their course that led to massive migration.Saraswati bound north east while indus went west.Abraham came from book of ur the chaldeans and the book of genesis.Chaldeans was an ancient brahmin caste of the indus civilization who lived in large no in afghanisthan.<br />
Abraham wife and consort were sarah(sarai a name of saraswati) and hagar(ghaggar or hakra :a tributory of saraswati river)<br />
His sons were Ishmael(Is+mahal= meaning great shiva_ and issac(ishakhu friend of shiva)<br />
Abraham was a shaivaite hindu brahmin as like many of the indus valley followers<br />
Shaivaite hinduism that he and the other brahmins introduced was called tsabaism a religion of pre islamic arabia.The arabians praise their deities in the kaaba or the kabaali for their deities.<br />
Kabaaliswaran temples are their still in south india who praise the hindu god shiva.<br />
kaba in sanskrit also meant garba griha.the kabaa at times was also called haram in hindu culture hariyam meant residence of god vishnu which is also an important find in history<br />
Shiva was the patron deity of the quraysh tribe of the mohammed.Inside the holy kabba pictures reveal that the muslims venerate the lingam even to this day.people need to take a counter clockwise cicumbulation oft the kabaa even to this day unlike any other mosques.the holy shrine follows the path of circumbulation of energy noted at hindu scales.Mecca the hub of muslim religion was close to the makkheshvari other name for lord shiva.Makka medin in sanskrit means the element of fire worship another name for the worship of lord shiva.<br />
Mohammed belonged to theQuraysh tribe Kuru ish tribe a noted fighter tribe of the mahabhratas;Mohammed uncles were priests at the kabba temple.<br />
<br />
<br />
<br />
The
power of Brahma(divine consciousness) is called Saraswati.When the
power is united with Brahma....The terminology is called wife.When the
power comes from the same source, then it is called sister.So Saraswati
is both sister and wife.These termonologies are vedic terminology.People
interpret it as incest.Brahma and Goddess Saraiswati are not human
beings nor born on earth but it means divine consciousness and it's
power. These termonologies are vedic terminology.People interpret it as
incest and without resemblance.<br />
Islam has Vedic Hindu roots. Vedic Hinduism was brought to ancient arabia
by Indian colonisers and flourished there for several centuries until
the violent rise of Islam. But it did not vanish altogether. Ironically
Islam - the religion that eclipsed it - has preserved its ancient
traditions. Islam is the Vedic Hinduism of ancient Arabia sans its gods
and goddesses.<br />
One of the sories are from abraham hindu brahma which means to multiply...<br />
<br />
The bible gives two stories of Abraham. In this first
version, Abraham told Pharaoh that he was lying when he introduced Sarai
as his sister. In the second version, he also told the king of Gerar
that Sarai was really his sister. However, when the king scolded him
for lying, Abraham said that Sarai was in reality both his wife and his
sister! "...and yet indeed she is my sister; she is the daughter of my
father, but not the daughter of my mother; and she became my wife."
(Genesis <a href="http://www.youtube.com/watch?v=OddfDDFMFZA#">20:12</a>.)<br />
<br />
<h1 id="watch-headline-title">
<span class="long-title" dir="ltr" id="eow-title" title="Scientific Verification of Vedic Knowledge in Hinduism - 2"><br /></span></h1>
</div>Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-65659895018924289772012-07-22T21:23:00.001-07:002012-07-22T21:23:52.635-07:00Dharma: a science of aplication of oscillating tendencies<div dir="ltr" style="text-align: left;" trbidi="on">
The universe is viewed as three regions of earth, space, and sky which in the hu-<br />man being are mirrored in the physical body, the breath (prana), and mind.<br />In the Vedic world view, the processes in the sky, on earth, and within<br />the mind are taken to be connected. The Vedic seers were aware that all<br />descriptions of the universe lead to logical paradox. The one category tran-<br />scending all oppositions was termed brahman. Understanding the nature<br />of consciousness was of paramount importance in this view but this did<br />not mean that other sciences were ignored. Vedic ritual was a symbolic retelling of this world view.<br />
Vedic instruction is to dedicate oneself to the service of the Godhead., ksara and aksara:the pure liberated soul and the soul who is struggling in matter. When liberated and non-liberated persons are mixed within the world of material<br />transactions, whether as moving or non-moving entities, or whatever their position might be, still they should be considered persons. Since every-<br />thing is a unit of consciousness, everything has personal existence.<br />
There are two covers: the exploiting tendency and the renouncing tendency — karma and jnana — the exploiting spirit and the tendency for knowledge that<br />leads to liberation.<br />The question of energy and power is important in the mortal world, but in the constant and eternal world, this sort of energy has no value. That plane<br />is composed of eternal substance. It is not like this troubling plane which is always breaking, always disappearing, always disappointing, and full of<br />treachery. That divine plane is constant. Life goes on there without any need of food, rest, or medicine. There is no need of the labor to earn bread in that<br />All these things are not necessary in a plane of reality where everything is permanent and of eternal value. All these problems which are making<br />us madly busy are easily eliminated in one stroke.That is the nature of that plane. And if we realize that we are members of that plane, then the question<br />becomes, what to do? How to approach the higher realm? That will be our problem. We cannot force our entry there; we must be granted a visa. We cannot<br />master that finer realm — we must allow ourselves to be utilized by it. In other words we must come to the position of slavery. We shall have to realize that<br />mastership here in the mortal world is a curse, and the slavery in that higher world is a boon. The exploiting tendency and the renouncing tendency — karma and jnana — the ex- ploiting spirit and the tendency for knowledge that leads to liberation. They are not proper elements of our soul, of our real entity; they are only covers. And by our serving association with the Srimad-Bhagaatam and the devotee, they are uncovered, and the continuous flow of Krsna consciousness within comes out.As mortal beings we are living in the plane of misconception. The whole thing is false. It is all a part of illusion. Within the world of illusion, some thing may have its place, but when we deal with the real truth, however, we will conclude that everything here is like a dream. This whole world is like a dream, a misconception. Any part of this world will therefore also be misconception. What is real, what is truth, will become apparent when a thing is judged in con- nection with the real world. The association of saints who have a genuine connection with spiritual reality promotes this transaction.<br />What is real and what is unreal? Whatever has a con- nection with the real self, with the soul, is real. Soul is consciousness in the world of pure consciousness.<br />Whatever is connected with the mind in the mental world of false ego is all false. A part of the false is also false, extremely false. But it has got its negative util-<br />ity for a deeper nature, our self-identification, through self-determination. In Hegel’s language, self-determination is the fulfillment of all of us. Self-<br />determination is the ignorance and also the baton of the self.Ignorance and wit is the shield and sword of the self.<br />
If the mind knows everything the mind gets burdened with the self.If the mind is ignorant of important realizations we loose the power to decide.<br />
The power to decide while oscillating in the two tendencies discussed earlier is the will of the dharma .The power of dharma is not in a single hand but comes as a function of time through thesis, antithesis, and synthesis. The result of dharma is the expansion of truth as dynamic; it develops and makes progress.<br /><br /></div>Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-55354534364479151862012-07-21T01:11:00.003-07:002012-07-21T01:11:57.439-07:00Aryan Invasion theory:The start of the hypocrisy of European cultural imperialism<div dir="ltr" style="text-align: left;" trbidi="on">
Earlier Blogs of mine tried to solemnize the strength of modern management and cognitive science as depicted in the vedas and mahabharata<br />
This blog will be an added compilation to the previous existing assimilations which many scientist,philosophers and motivated writers have given to express their ideas of India and hinduism.<span class="st">n this connexion there was a multitude of <em>bête noire</em> which cast their shadow on much of the early writing on ancient India.</span><br />
<span class="st">It is of no surprise that early indologists and historians credited European culture to be the origin of Vedic civilization motivated on the lies of aryan invasion.Yet history refuses to be kind to these enchanted scholars, as archaeological, scientific, genetic and cultural blueprints continues to mount against their erroneous “Aryan Invasion Theory." laid down famously by European scholars for their establishment of a royal blood line in europe.</span><br />
<span class="st">Facts which cast serious doubt on<br />the Aryan Invasion Theory<br />• There is no evidence of an Aryan homeland outside of India mentioned anywhere in the Vedas. On the contrary, the Vedas speak of the mighty Sarasvati<br />River and other places indigenous to India. To date, no evidence for a foreign intrusion has been found, neither archaeological, linguistic, cultural, nor ge-<br />netic. Max Muller, the principal architect of the Aryan In- vasion theory, admitted the purely speculative nature of his Vedic chronology, and in his last work pub-<br />lished shortly before his death, The Six Systems of Indian Philosophy, he wrote:<br />“Whatever may be the date of the Vedic hymns, whether 15 hundred or 15,000 B.C.E., they have their own unique place and stand by themselves in the literature of the world.” </span><br />
<span class="st">• There are more than 2,500 archaeological sites, two-thirds of which are along the more recently discovered dried up Sarasvati River bed. These sites show a cultural continuity with the Vedic literature from early Harrapan civilization up to the present. </span><br />
<span class="st">• Several independent studies of the drying up of the Sarasvati River bed, all indicate the same time period of 1,900 B.C.E. <br />• The significance of establishing this date for the drying up of the Sarasvati River is that it pushes the date for the composition of the Rig Veda back to ap-<br />proximately 3,000 B.C.E., as enunciated by the Vedic tradition itself.<br />• The late dating of the Vedic literatures by indologists is based on speculated dates of 1,500 B.C.E. for the Aryan Invasion and 1,200 B.C.E. for the Rig<br />Veda, both now disproved by scientific evidence. <br /><br /></span><br />
Unlike Europe, India was not a country that denied science in favor of religion, contrasting knowledge and faith as conflicting opposites. India viewed<br />spirituality as the highest science through which we can directly know the true nature of reality, which itself is conscious and aware, not simply an <br />inert external object or force. On this basis, even India’s outer sciences like medicine and astronomy have an inner basis as yogic paths, ways of under-<br />standing the cosmic mind, energy and processes. Max Muller, perhaps the most well known early sanskritist and indologist, although later in life<br />he glorified the Vedas, initially wrote that the “Vedas were worse than savage” and “India must be conquered again by education... it’s religion is<br />doomed.” Thomas Macaulay, who introduced English education into India, wanted to make the residents into a race that was:<br />“Indian in blood and color, but English in taste, in opinion, in morals, and in intellect.”However, the famed German Philosopher Arthur Schopenhauer stated that the Sanskrit understanding of these indologists was like that of<br />young schoolboys.<br />
he Aryan Invasion Theory Defined<br />• Devised the Aryan Invasion Theory, denying India’s •<br />
Vedic Aryans entered India between 1,500 and Vedic past. 1,200 B.C.<br />• They taught that the English educational system is<br />
• They conquered the native Dravidian culture by virtue of their superiority due to their horses and iron weapons<br />• They intentionally misinterpreted sanskrit texts to make the Vedas look primitive.<br />• They systematically tried to make Indians ashamed of their own culture.<br />• Thus the actions of these indologists seems to indicate that they were motivated by a racial bias.<br />Innumerable archaeological findings and their analysis have recently brought the Aryan Invasion Theory into serious question. This theory is still taught as<br />fact in many educational systems, despite much contrary evidence.<br />• They imported the Vedic culture and it’s literatures.<br />• This Aryan Invasion Theory, however, deprives the inhabitants of India of their Vedic heritage. The wealth of their culture came from foreign soil.<br />The Aryan Invasion Theory raises an interesting dilemna called Frawleys Paradox: On the one hand we have the vast Vedic literature without any archaeological finds associated with them and on the other hand, we have more than 2,500 archaeological sites from the Indus-Sarasvata civilization without any literature associated with them.<br />
Using modern scientific methods, such as satellite imagery and dating techniques, it can be shown that the ancient statements of the Vedas are factual, not mythical as erroneously propagated. High resolution satellite images have verified descriptions in The Rig Veda of the descent of the ancient Sarasvati River from it’s source in the Himalayas to the Arabian Sea.<br />
Many scientific studies have authenticated the argument of inland vedic system and not brought from some foreign source.<br />
• Marine archaeology of underwater sites (such as<br />Dvaraka)<br />• Satellite imagery of the Indus-Sarasvata River sys-<br />tem,<br />• Carbon and thermoluminiscence dating of archaeo-<br />logical artifacts<br />• Scientific verification of scriptural statements<br />• Linguistic analysis of scripts found on archaeologi-<br />cal artifacts<br />• A study of cultural continuity in all these categories.<br /><br />The Mahabharata also describes three cities given to<br />the Pandavas, the heroes of the Mahabharata, after<br />their exile:<br />Paniprastha, Sonaprastha and Indraprastha, which<br />is Delhi’s Puranaqila. These sites have been identi-<br />fied and yielded pottery & antiquities, which show<br />a cultural consistency & dating consistent for the<br />Mahabharata period, again verifying statements re-<br />corded in the Vedic literatures.<br />The Iron Pillar of Delhi<br />The Vedic literatures contain descriptions of ad-<br />vanced scientific techniques, sometimes even more<br />sophisticated than those used in our modern techno-<br />logical world.<br />Modern metallurgists have not been able to produce<br />iron of comparable quality to the 22 foot high Iron<br />Pillar of Delhi, which is the largest hand forged block<br />of iron from antiquity.<br />This pillar stands at mute testimony to the highly ad-<br />vanced scientific knowledge of metallurgy that was<br />known in ancient India. Cast in approximately the<br />3rd century B.C.E., the six and a half ton pillar, over<br />two millennia has resisted all rust and even a direct<br />hit by the artillary of the invading army of Nadir Shah<br />during his sacking of Delhi in 1737.<br /><br /><br /></div>
Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com1tag:blogger.com,1999:blog-3348463476499731984.post-52599132229488056002012-07-13T09:37:00.003-07:002012-07-13T09:37:27.899-07:00Misconceptions about casteism from hindu religions<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;">At the present time in India, there are more than 2800 castes and
subcastes. In Vedic times, there were only four castes. So between the
period of about 3500 years, Hindus have thrown out the original caste
system and have evolved now to a new form of caste system.</span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;">In
modern India, people are not much bothered about caste unless it comes
to election and marriage. People are throwing out the old thoughts of
caste system. Modern Indian society is inclining towards a
money-centered society instead of a caste-centered society.</span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<br /></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;"> I think is ancient Hindus were advanced in science and technology
that including genetics. They knew that these are the genes (not
exactly but something like that) which controls the properties of a
human being like skin, color, hair, inclination for job (whether he is a
fighter or a labor etc.), nature, diseases, etc. At that time, there
were no laboratories to take a blood sample and identify the genes, but
they had developed another way of finding it out and that was Janma
Kundali or Janma Patrika. Janma Patrika is sketched based on the
positions of stars, planets, and nakshatras at the time of birth of a
person. If you have ever seen a Janma Patrika or if you have ever shown
it to a priest who has profound knowledge about it, he will easily tell
the characteristics of a person like skin color, nature, job prospectus,
and a lot of other things without seeing that person. I have personally
experienced this many times.</span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;">I am giving a few examples here what I have experienced:</span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;">1.
Since my childhood I wanted to join either armed force or police force,
I did not know why. Unless and until a few years back, I did not even
consider any other career. I tried my best to join armed forces but
unfortunately I could not. (My Varna is Kshatriay according to my Janma
Patrika which means warrior).</span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;">2. My brother always wanted to be a
businessman. Though he could not, he is still trying to become one.
Actually, he likes business from the heart (His varna is Vaishya
according to his Janma Patrika).</span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;">3. One of my friends wants to do
business at any cost. Right now, he is working and doing a small
business also for which he has to work about 16-18 hours a day. He
thinks each and every thing in terms of a business (He is also a Vaishya
according to his Janma Patrika).</span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;">These are very few examples. I
have seen the Janma Patrika up to 90% accurate in some cases but I am
not sure how one can tell future of a person from Janma Kundali.</span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;">In
conclusion, what I want to tell is that it is quite possible that the
occupation of a person was decided in ancient India based on Janma
Kundali as the Janma Kundali was considered as your gene map (if you
think in modern terms). Only the technique to find characteristics of a
person was different.</span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;">But in the flow of time, people might have
started misusing it as it is very hard to know who was born at what
time, and Janma Kundali can easily be manipulated by a person who has
knowledge about it. So, people at that time must have decided to allot a
job to a person based on which family he is born instead of his Janma
Patrika as the next generation carries genes of the ancestors. For
example, if a person was born in a Shudra family, he had to do labor
work and if a person was born in a Brahmin family, he had to do priestly
works.</span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;">Christians and islams too segregated themselves to casts and outfits to gain leverage in the modern society.Brahmins too got treated by nepotist outfits who created the superiority for brahmins and gae themselves self rewarding halos of strength and wisdom.They asked people to judge natures through prism of caste system and people with their eyes never understood the light but segregation of the spectrum by which they divided not on functionality but family name to give themselves an identity.</span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;"><br /></span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;"><span id="maincontent"><span style="color: black;">
According to Raja Ram Mohan Roy, author of Vedic Physics, "The
knowledge contained in the Vedas is very abstruse, and is well beyond the
comprehension of ordinary human beings. Therefore Vedic sages coded the
knowledge in a simple form in which it could be understood by everyone. The Rig
Veda itself testifies that it has a hidden meaning in verse 4.3.16. Sage Bharata
in his Natyasastra 2.23 refers to the sages who knew the hidden meaning of
the Vedas. This coding of knowledge proved to be very successful in
disseminating the knowledge to common folks. This would also explain why
extraordinary steps were taken to preserve the Vedas, and the honor given to the
Vedas by Hindus, even though its meaning is little understood today. "On
the eve of the "Mahabharata War" our ancestors believed that their
knowledge was in danger of being lost. They could have written it down, but
writings could be destroyed. Therefore, it was memorized and passed on orally.
Today, the Avesta, religious scripture of ancient Iranians, only a fraction of
it is available. Alexander captured Iran in 326 B.C. and after a bloody war,
destroyed each copy of the Avesta available."
</span></span></span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;">Christians and muslims claim themsleves free from this but in india have divided themselves over regions. There are
groups like Goan Christian, UP Christian, Catholics, Marathi Christians,
Keralite Christians, and a lot. People from these groups consider
themselves as superior to each other, which is totally against their
religion.</span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;">Clearly, this has nothing to do with Islam or
Christianity. It is the side effect of Hindu caste system, which has
penetrated through other religions also.</span></div>
<div style="font-family: Times,"Times New Roman",serif; text-align: justify;">
<span style="font-size: small;"><strong></strong></span></div>
</div>
Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-10157932420528267272012-07-13T09:20:00.000-07:002012-07-13T09:20:00.901-07:00Hindu spirituality and motivation wih OM<div dir="ltr" style="text-align: left;" trbidi="on">
I always asked myself the question what is the link between spirituality and science:<br />
Science and belief:Religion and belief.<br />
Belief and Practise.If we practise then the act is not of perversion but of will and understanding.Many cults promote social drinking,pleasing gods through sacrifice as a ritual and this in turn gets promoted as an act of religion.<br />
Who teaches whats right and whats wrong practise and as we practise we come across a better realization of self.Hinduism like many other religions promotes the strength behind what we do and what we intend to do. To practise and enhance self.<br />
This brings us to the bond between self and sprituality.<br />
We can define sprituality and self to be like ying and yang of hinduism.The couple that holds each other as well as empties in each other.<br />
When we say empties we mean that when spirituality of a person is enhancced the self holds to learn by emptying the mind from all posessions.When the self of a person gets enhanced;sprituality plays the role of an anchor holding the person in every nook and turn and emptying as an entity into the being.This brings us to the concept of shunya where the sum total of self and sprituality is all consuming yet zero as they mutually cancel the negative by standing as an empty vessel.<br />
Well lets not delve deeper into the concepts but the practises behind scientfic hinduism and their self study.<br />
<br />
1: Pronounciation of "Om" in proper way- this process helps in inhaling
maximum oxygen in body which is benfitial for body and health.Shank
phookana good for phephde(lung)&make strong.<br />Gayatri mantra if
practiced regularly and with proper way can do wonders. Gayatri mantra
is a purely scientific thing. The words in the Gayatri mantra produce 24
kinds of vibration<br />which has effect on the 24 glands of our body.<br />2:
Chandan (sandlewood) tilak or lining is applied on our body hot spot
that is on forehead which cools our head and body, red is symbol of
blood and haldi (turmeric) is antibiotic<br />3: Keeping choti at back of head- it works like an antenna , which increses sensitivity.<br />4:
Palmistry (Jyotishastra) is based on movement of planet.Every planet
has its own effect on human body .Our body contain 70-80% water, which
reacts like sea water to amavsya and purnima due to Moon & generates
high & low tide similarly other planets elliptical movement also
effects sea water & our body in similar way. <br />5: Yog and Prayanam
is based most of birds and animals action and activities. Brammuhart me
puja ya darshan ko sabase jyada mahavapurna mana kyoki niyamit
yoga,prayanam,dhyan good for health,jaldi sona v jaldi jagna bhi<br />6:Ganga's
water contains maximum oxygen among Indian subcontinent rivers and
Ganga's water remains fresh for longer time. Many Mughal Bhadshah drunk
only Ganga's water.<br />From ancient time copper ke bartan ka pani pina
pachan kriya ke liye achha hota hai,iron pots are good for cooking
purpose and health . vo dhatuvigayan ke jankar the adikal se.<br />7:Pipal & Bard tree releases maximum oxygen among other trees. so we worship and protected<br />8:Cow's
flesh is not suitable for human being. Cow gives us milk, calf,ox and
bull . Its dunkcakes (gober) is used as fertiliser.<br />
:Shivling & Yoni symbol of maximum pleasure. Worship the nature,shakti(kanya).<br />10:Varna Vvastha in its early stage was based on karm(work). Not by birth .<br />11:Tulsi,Neem etc is medicinal plant.<br />12:Ayurvedic
medicines are made by part of plants and animals extract and it has no
side effect on human body,or minimum.Few surgey also like kshar sutr for
piles, bhagnder.etc<br />13:Yagya & Havan help to cleans the atomsphere.<br />14:Music&dance for pleasure and concentration.<br />15:Sanskrit -In this language the words is written as its is <a href="http://www.orkut.co.in/Interstitial?u=http://pronounced.it/&t=ALII7Gk8HYxjSTOvztxJvzqjtu5ZxosgghVF6BHPOhTLLepkcou6qJpV89btnA5JBcIcq4CgFTjFWubyjMexdr4Egu0z4qwcLwAAAAAAAAAA" target="_blank">pronounced.It</a> may be use as computer language because it is perfect as java<br />16:Fast, once in a weak,fortnightly or in a month is benefit for stomach & health.<br />17. a) Balayakal- upto age 25- play, learn, live in displine.<br />b) Grasth- fr 25-50 enjoy the life ,live socially<br />c) Vanprasth- fr50-75get rid of social, family resopbility<br />d) Sanyas-fr 75 service of God and welfare of society<br />
18. Charan shaparsh - bade ke prati adar,physical exercise and touch therapy.<br />19.
Festival mostly based on starting or change of wheather -varshakal
SAWAN sheetakal DASHERA vasantritu MAKAR SANKRANT,POGAL,BIHU.LOHADI
grishamkal HOLI, and DEEPAVALI on amawasya<br />
<br />
<h2 style="text-align: left;">
Purpose of the word OM in scientifc modernity</h2>
<div style="text-align: left;">
Dr. Hans Jenny, a pioneer in the field of cymatics, the <a href="http://www.psychedelicjunction.com/2011/02/shankh-aumom-sound-effects-universal.html#" id="_GPLITA_2" title="Powered by Text-Enhance">study</a> of
the interrelation-ship between energy and matter, conducted a series of
experiments on the Hindu mantra “OM”, utilizing a tonoscope which is a
device that transforms sounds into their visual representations on a
screen. Dr Jenny found that when “OM” was correctly intoned into a
tonoscope, a circle appeared which is then filled in with concentric
squares and triangles, finally producing, as the last traces of the ‘M’
disappear from the screen, the core structure of the Sri Chakra. These
experiments are a scientific confirmation of what the Rishis had
cognized. Dr. Hans Jenny made use of crystal oscillators and an
invention of his own by the name of the tonoscope to set these plates
and membranes vibrating. The tonoscope was constructed to make the human
voice visible without any electronic apparatus as an intermediate link.
This yielded the amazing possibility of being able to see the physical
image of the vowel, tone or song a human being directly produced. Making
it possible for us not only to hear the melody but infact to see it. </div>
<div style="text-align: left;">
Dr. Jenny called this new area of research Cymatics, which comes from the Greek kyma, wave. Cymatics could be translated as: the <span class="IL_AD" id="IL_AD9">study</span>
of how vibrations, in the broad sense, generate and influence patterns,
shapes and moving processes. In Hans Jenny’s tonoscope experiments the <span class="IL_AD" id="IL_AD10">sounding</span> of ‘OM’ produces the circle O which is then filled in with concentric squares and triangles,
finally producing (when last traces of sound have died away) the
geometric expression of sacred vibration found in many religions around
the globe. In his research with the tonoscope, Jenny noticed that when
the vowels of the <span class="IL_AD" id="IL_AD2">ancient languages</span> of Hebrew and Sanskrit were pronounced, the sand took the shape of the written symbols for these vowels. Experimentation with <span class="IL_AD" id="IL_AD8">modern languages</span>
general produced chaos. Is it possible that the ancient Hebrews and
Indians knew this? Could there be something to the concept of “sacred
language?” Would other sacred languages produce similar results i.e.
Tibetan, Egyptian or Chinese. These languages have always proposed that
they have the capacity to influence and transform physical reality
through the recitation or chanting of sacred syllables and <span class="IL_AD" id="IL_AD12">mantras</span>.</div>
</div>
Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-16852856850775633762012-06-09T10:05:00.001-07:002012-06-09T10:05:40.121-07:00Scientific meaning of gayatri mantra<div dir="ltr" style="text-align: left;" trbidi="on">
A while back I got an article in mail which had the scientific meaning
of Gayatri Mantra. Gayatri Mantra is supposed to provide immense energy.
Women were not supposed to enchant this since they were already
considered an epitome of energy. But in Kaliyug soul has no gender and
hence women can enchant this mantra.<br /><br />Gayatri mantra has been
bestowed the greatest importance in Vedic dharma. This mantra has also
been termed as Savitri and Veda-Mata, the mother of the Vedas. The
literal meaning of the mantra is:<br /><br />God! You are Omnipresent, Omnipotent and Almighty.<br />You are all Light. You are all Knowledge and Bliss.<br />You are Destroyer of fear; You are Creator of this Universe,<br />You are the Greatest of all. We bow and meditate upon your light.<br />You guide our intellect in the right direction.<br /><br />The
mantra, however, has a great scientific import too, which somehow got
lost in the literary tradition. The modern astrophysics and astronomy
tell us that our Galaxy called Milky Way or Akash-Ganga contains
approximately 100,000 million of stars. Each star is like our sun having
its own planet system. We know that the moon moves round the earth and
the earth moves round the sun along with the moon. All planets round the
sun.<br /><br />Each of the above bodies revolves round at its own axis as
well. Our sun along with its family takes one round of the galactic
centre in 22.5 crore years. All galaxies including ours are moving away
at a terrific velocity of 20,000 miles per second. And now the
alternative scientific meaning of the mantra step-by-step:<br /><br /><b><u>Om bhur bhuvah swah:</u></b><br />Bhur
the earth, bhuvah the planets (solar family), swah the Galaxy. We
observe that when an ordinary fan with a speed of 900 RPM (rotations Per
minute) moves, it makes noise. Then, one can imagine, what great noise
would be created when the galaxies move with a speed of 20,000 miles per
second.<br />This is what this portion of the mantra explains that the
sound produced due to the fast-moving earth, planets and galaxies is Om.
The sound was heard during meditation by Rishi Vishvamitra, who
mentioned it too their colleagues. All of them, then unanimously decided
to call this sound Om the name of God, because this sound is available
in all the three periods of time, hence it is set (permanent).
Therefore, it was the first ever-revolutionary idea to identify formless
God with a specific title (form) called upadhi. Until that time,
everybody recognized God as formless and nobody was prepared to accept
this new idea. In the Gita also, it is said, "Omiti ekaksharam Brahma",
meaning that the name of the Supreme is Om, which contains only one
syllable (8/12). This sound Om heard during samadhi was called by all
the seers nada-Brahma a very great noise), but not a noise that is
normally beyond a specific amplitude and limits of decibels suited to
human hearing. Hence the rishis called this sound Udgith musical sound
of the above, i.e., heaven. They also noticed that the infinite mass of
galaxies moving with a velocity of 20,000 miles/second was generating a
kinetic energy= 1/2MV2 (Newton’s second law) and this was balancing the
total energy consumption of the cosmos. Hence they named it Pranavah,
which means the body (vapu) or storehouse of energy (prana).<br /><br /><b><u>Tat savitur varenyam:</u></b><br />Tat
that (God), savitur the sun (star), varenyam worthy of bowing or
respect. Once the form of a person along with the name is known to us,
we may locate the specific person. Hence the two titles (upadhi) provide
the solid ground to identify the formless God, Vishvamitra suggested.
He told us that we could know (realize) the unknowable formless God
through the known factors, viz., sound Om and light of suns (stars).<br />A
mathematician can solve an equation x2+y2=4; if x=2; then y can be
known and so on. An engineer can measure the width of a river even by
standing at the riverbank just by drawing a triangle. So was the
scientific method suggested by Vishvamitra in the mantra in the next
portion as under.<br /><br /><b><u>Bhargo devasya dheemahi:</u></b><br />Bhargo
the light, devasya of the deity, dheemahi we should meditate. The Rishi
instructs us to meditate upon the available form (light of suns) to
discover the formless Creator (God). Also he wants us to do Japam of the
word Om (this is understood in the Mantra) . This is how the sage wants
us to proceed, but there is a great problem to realize it, as the human
mind is so shaky and restless that without the grace of the Supreme
(Brahma) it cannot be controlled. Hence Vishvamitra suggests the way to
pray Him as under.<br /><br /><b><u>Dhiyo yo nah prachodayat:</u></b><br />Dhiyo
(intellect), yo (who), nah (we all), prachodayat (guide to right
Direction). O God! Deploy our intellect on the right path.<br /><br /><b><u>Full scientific interpretation of the Mantra:</u></b><br />The
earth (bhur), the planets (bhuvah), and the galaxies (swah) are moving
at a very great velocity, the sound produced is Om, (the name of
formless God.) That God (tat), who manifests Himself in the form of
light of suns (savitur) is worthy of bowing / respect (varenyam). We
all, therefore, should meditate (dheemahi) upon the light (bhargo) of
that deity (devasya) and also do chanting of Om. May He (yo) guide in
right direction (prachodayat) our (nah) intellect (dhiyo).<br /><br /><b><u>So we notice that the important points hinted in the mantra are:-</u></b><br /><br />1)
The total kinetic energy generated by the movement galaxies acts as an
umbrella and balances the total energy consumption of the cosmos. Hence
it was named as the Pranavah (body of energy). This is equal to 1/2 mv2
(Mass of galaxies x velocity)<br /><br />2) Realizing the great importance
of the syllable OM, the other later date religions adopted this word
with a slight change in accent, viz., amen(in Christianity) and Ameen(in
Islam).<br /><br />3) The God could be realized through the saguna (gross), upasana (method), i.e.,<br />(a) by chanting the name of the supreme as OM and<br />(b) by meditating upon the light emitted by stars (suns).<br /><br /><u><b>My Further analysis:</b></u><br />As
we all know, Sound is a longitudinal wave and thus cant be created in
the absence of matter (i.e. air or water) or in just Vacuum. So, what
exactly did sage VishwaMitra hear?<br />My answer goes like this: Each
object having any mass has a particular and unique resonant frequency.
It is at this frequency at which the object will vibrate when force is
applied on it. When the resonant frequency of 2 bodies close to each
other match then vibration in one will cause vibration in the other too.
This will cause efficient transfer of energy from the vibrating body to
the inert one. This applies to the earth, Sun and the Milky Way Galaxy
and any other thing, which has mass. But still no sound unless there is
matter.<br /><br /> Stephen Hawking wrote in his <b>“Brief History of Time”</b>;
when the Big bang theory is analyzed taking into consideration
Einstein’s theory of relativity and the diminishing Doppler shift
observed by Edwin Hubble; it can be understood that 95% of the mass of
the Universe is filled with what scientists call ‘Dark Matter’. It’s the
remaining 5% mass that composes the all the stars and galaxies. This
also explains the diminishing speed of expansion after the Big bang.
This matter is called ‘Dark’ since its presence and effect on all other
observable bodies such as stars and galaxies through gravity and the
Strong Nuclear force (2 out of the 4 forces defined by Einstein) can be
observed. Yet we haven’t been able to directly detect the presence of
this matter.<br />My understanding is that when Vishwamitra’s mind reached
the frequency of resonance of the Milky way, he was able to hear the
vibrations made by it in the presence of the otherwise undetectable
‘Dark’ Matter. In this equilibrium he then acts as the receiver of
energy from the Milky Way. He then declared that it was these vibrations
that he felt physically (not through ears) and mentally as the sound of
‘OM’(that’s why it has only one syllable) . That is why he asks as to
pray for the lights of the Stars (Suns or Savitur) and the Sound of
OM(we have to try reaching that resonant frequency to receive the
energy). <b><u>No wonder Gayatri Mantra is declared as the giver of immense energy (Energy of 100,000 Suns-greater than any nuclear bomb).</u></b><br />Here,
there is a beautiful demonstration of the unification of in depth
physics, mathematics and spirituality into one form. The form of the
formless God.<br /><br /><b><u>Gayatri (Sanskrit: gāyatrī) is the feminine form of gāyatra, a Sanskrit word for a song or a hymn. It can be:-</u></b><br />•
The name of a Vedic poetic meter of 24 syllables (three lines of eight
syllables each or 3 padas of 8 syllables ), see Vedic meter.<br />• Any hymn composed in this meter.<br />This is just the Tip of the IceBerg. Let there be light.<br /><br /> The Vedic scriptures have pronounced that<br />ANY
PERSON WITHOUT SHUKRANU IS BARRED FROM RECITING THE GAYATRI MANTRA.
What is Shukranu in a person ? Shukranu is the Karaka tatva of Shukra
& Swatva in a Human being , whose grossest form in the Human Body is
what Science terms as Sperms in a Male body AND Eggs in a Female body.<br />Any person devoid of these ( i.e EUNUCHS ) are barred from reciting this mantra.<br /><br /><b>Women and Gayatri mantra -- Always allowed.</b><br /> Nice writeup on Scientific meaning of Gayatri mantra, except for the Women NOt allowed part. Read this.<br />Q. Are women entitled to take up Gayatri Sadhana?<br />Ans.
For countering the oft-repeated arguments against women’s right to
Gayatri worship, let us try to understand the basic principles of
ancient Indian culture. It propounds a global religion, for the entire
humanity. Nowhere does it support the illogical inequalities based on
differentiation of caste, sex etc.<br />The code of conduct in Hindu
religion assigns equality of status to all human beings in all respects
with unity and compassion as its basic tenets. Thus, the abridgement of
natural human civil and religious rights of women is, therefore, not in
conformity with authentic Indian spiritual tradition. On the contrary,
Hindu culture regards the female of human species as superior to its
male counterpart. How could then the wise sages of India deprive the
women of practice of Gayatri Sadhana? The spirit of Indian ethos is
totally against any such discrimination. Gayatri is accessible to every
individual of human species. Any thought or belief contrary to this
concept is sheer nonsense and should not be given any importance.<br />Q. What are the basic reasons for the antiwomen stance of some sects in India?<br />Ans.
During the medieval period there occurred overall degeneration and
corruption in Indian society. Resources and power were usurped by a
handful of corrupt rulers who ruthlessly exploited the poor and the
downtrodden to fulfil their coffers and maintain a high style of living.
It was the period of high tideof corrupt practices. Bonded labour,
keeping concubines, abduction, feudal wars, mass-murders and so many
other vices took deep roots in the society. The scholars dependent on
the feudal lords were force, or to write and insert spurious verses in
the ancient scriptures to please their masters .Women, too, could not
escape this oppression.<br /><span style="font-weight: bold;"><br /></span><b><u>"Hindu culture regards the female of human species as superior to its male counterpart."</u></b>
Very true indeed since are bestowed with the power and will not just to
create but to nurture life after creation till it can stand byitself.
Thus as I mentioned Women were not supposed to enchant the gayathri
manthra since <b><u>they were already considered an epitome of energy. But in Kaliyug, soul has no gender and hence women can enchant this mantra.</u></b>
We(men) are supposed to be at the receiving end of energy from them.
Thats why "gāyatra", a Sanskrit word for a song or a hymn is taken in
its the feminine form Gayatri. Its obvious that the sages cant deprive
women of this sadhana since in Hinduism Women themselves can be sages. <b>Thats why the word <u>"Rishi"</u> the sanskrit word for sage, doent have any gender. It only means <u>"wise being"</u> or <u>"the ultimate self".</u>
In the Rig Veda hymn 10.121,the source of "all powers and existences,
divine as well as earthly,"is identified as a golden embryo
(hiranyagarba),but it is water which "gave birth to worship".And in hymn
10.129,creation begins with emptiness taking the shape of an egg and
then,"through heat and desire, the One evolves and somehow becomes a
creative duality,male and female." These two hymns contain the concerns
of Hindu philosophical fertility:heat and desire,duality,water and other
facillitators of birth.Goddesses are not only strongly associated with
but often personify and embody the forces of nature,or prakrti.In the
Devi-mahatmya,Devi is called "the supreme,original,untransformed
prakrti,"and Ganga Mata is both "Nature (prakrti) supreme" and the
embodiment of sakti(energy),specifically "the creative energy that
generates and continues to activate the universe."<br /><br />Please dont
confuse this topic with Women's rights among Hindus. That is a totally
diffrent line and would be diverting the topic. We must 1st undersatnd
what is said before countering it.</b><br /><br />As you are into Gayatri Mantra, you should NOT miss the<br /><b>Greatest Resource on Gayatri Mantra on Earth<br /><br /><a href="http://www.awgp.org/" target="_blank">www.awgp.org</a> and www.akhandjyoti. org are great resources for books, articles, audio lectures and web based vidoes on Gayatri mantra.</b></div>Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-19381884330072940932011-02-11T00:39:00.000-08:002011-02-11T00:39:14.581-08:00Why a Woman's Brain is Like an Avalanche, a Landslide, an Earthquake, or a HurricaneAn article by Al fin seemingly realizes why earth is refereed to as mother earth and why science fails to explain what cognitive science explains in a single observation .Critical dynamics are recognized as typical of many different physical systems including piles of rice or sand, earthquakes and mountain avalanches. _PLOSCompBio<br />
Anyone who observes a woman quite closely will see that she is never the same person twice. Women are intrinsically changeable, and the reason for that is that a woman's brain is exquisitely changeable. Have you ever wondered about the processes that lie behind a woman's changeable brain?<br />
<br />
The answer resides in an obscure field of study known as "self organised criticality." Self-organised criticality deals with systems that are able to balance on the razor's edge between chaos and order. Such systems, like a woman's brain, can tip in either direction -- seemingly without warning.<br />
<br />
Self-organized criticality is an intuitively attractive model for functionally relevant brain dynamics [4]–[7]. Many cognitive and behavioral states, including perception, memory and action, have been described as the emergent properties of coherent or phase-locked oscillation in transient neuronal ensembles [8]–[11]. Critical dynamics of such neurophysiological systems would be expected to optimize their capacity for information transfer and storage, and would be compatible with their rapid reconfiguration in response to changing environmental contingencies, conferring an adaptive ability to switch quickly between behavioral states [12]. _PLOSCompBio<br />
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No one is claiming that women in particular lack mental and behavioural self-control. A man's brain exhibits the same self-organised criticality as a woman's brain. In fact, in the PLOS study linked above, fMRI and MEG imaging demonstrated this very criticality without regard to gender.<br />
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But science has made it clear that the male brain and the female brain -- at the prototype level -- exhibit distinct differences in their unique "strange attractors" and preferences. Such differences are operative at all scales of neurological, cerebral, and mental / behavioural levels.<br />
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And so although a woman is indeed like an avalanche, a woman's brain is much more finely ordered and versatile. Not only can her brain flow like a torrent in any given direction, but it can also "reset" itself. Once reset, her brain can flow like a torrent in other directions, or run in a calmer, slower trickle. The brain, perched upon the edge of chaos, can flow in seemingly limitless directions. But although the brain can reset itself, it is never exactly the same from one moment to the next.<br />
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The human brain -- both male and female -- works very hard to maintain itself perched upon the cusp of criticality, between order and chaos. The brain uses 20% of the energy taken in by the body, although it constitutes only 2% of the body's weight. It is not easy, being so changeable. And yet it is necessary if the brain is to learn to survive and thrive in a changeable world.<br />
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What is the basic unit of brain criticality? A neuron? A cortical column? A lobe, a hemisphere, the entire cortex -- even the entire brain / body? It depends. The concept of criticality extends at least downward to the neuronal level, and upward at least to the hemispheric / holo-cortical levels. Different types of "brainquakes" require different quantities of brain substrate.<br />
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Think of a line of dominoes, stood on end in a long serpentine line. Tip the end dominoe into the line and the entire snake topples in sequence. The brain is like an immense array of dominoes that can fall in any of 3 dimensions. These 3-D dominoes can produce an amazing variety of shapes in their toppling, but seem to prefer particular shapes over others. And they can reset themselves!<br />
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Think of it as an active landscape that evolves certain preferences over time. If a particular landscape is instantiated repeatedly (a habit), the brain will more naturally fall into that landscape with just the gentlest nudge.<br />
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Yes, a woman's brain is like an avalanche, an earthquake, a hurricane. So be gentle and kind -- but be wary. Be ever so wary.<br />
<div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggzuWbLGK5vg1UoFiNtiOW5XdtTA3Av8uIikfXAEFnC_eRAX9LdDKbqDkg66puJlcpM7vJ0GRNW5Jw32y_VFsqkhxjvzuNzIxrj6LDC751LFR29P_U5XIAnciRVUXoxsFwMZjWszw5qpw/s1600/scholzfig1.jpg" imageanchor="1" style="margin-left:1em; margin-right:1em"><img border="0" height="392" width="400" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEggzuWbLGK5vg1UoFiNtiOW5XdtTA3Av8uIikfXAEFnC_eRAX9LdDKbqDkg66puJlcpM7vJ0GRNW5Jw32y_VFsqkhxjvzuNzIxrj6LDC751LFR29P_U5XIAnciRVUXoxsFwMZjWszw5qpw/s400/scholzfig1.jpg" /></a></div>Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-83275937650782950082010-12-18T20:43:00.000-08:002010-12-18T20:47:17.742-08:00Sentimental analysisHave you ever thought an ipod might play as long as you love me baby when you are with your love and a summer of 69 when u are wth friends without you thinking for it<br />one of the recent developments have been coming through social and info media and media player giants winamp working on it.<br />Here are the excerpts<br />One of the developments we’re currently tracking is the manifestation of more tools for understanding mood and sentiment analysis. A number of services have been popping up around this idea – Littlecosm and Tweetfeel just to name a couple – of which the most notable are trying to passively gather information about mood, aggregate this sentiment in some way, and potentially provide a layer of analysis that could result in an interesting recommendation engine. We were notified by the Winamp team that they have begun to incorporate a similar type of recommendation system for their music platform now powered by Syntonetic’s Moodagent, so we took the opportunity to speak with Syntonetic CEO Peter Berg Steffensen about these ideas. Below Peter shares his insight on the thinking behind the development of Moodagent, and some brief thoughts on where sentiment analysis may be heading.<br /><br />How do you see sentiment analysis + social recommendation changing over the next 3-5 years?<br /><br /> As the availability of music on device, in home entertainment and in-cloud nears completion, personalization will be key to entertainment fullfilment. Capturing the personal sentiment play-by-play will allow Moodagent to build engaging experiences by bridging in relevant media assets in novel ways (how about an Emotional Weather Forecast, as Tom Waits suggests?). This applies equally to music videos and other digital assets with an audio as a natural component. Expanding this to include group sentiments in social networks is a natural extension that can serve to “guide” or inspire, especially in the physical space … I´d expect the hardware and sensor manufacturers to match this with e.g. NFC heart/mood-rate detection.<br /><br />What new ideas are emerging around sentiment tracking?<br /><br /> Together with the University of Glasgow and mobile hardware manufacturers, Moodagent is currently working on a couple of prototypes for sentiment tracking and control for both individuals and groups, but you´ll have to wait for the details until we get them out of the lab.<br /><br />We currently have systems that center around things like pushing a ‘like’ button, rating systems, or tags to catalog mood. How can these things be more passive experiences?<br /><br /> Moodagent can map the individual history of use, and with that group use-history, we can put the experience on remote control for one and all (applying sensors where available, of course) … but we´d like to think that we can build such engaging products that our users will want to play along.<br /><br />Thanks, Peter!<br /><br />Winamp<br />MoodagentAnonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-20204973679435165552010-12-18T19:47:00.000-08:002010-12-18T20:27:44.933-08:00neuroscience of prediction<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0ZPCTTxvIVCQJdmc7ZwOH9LMeSi2rN8GeHssRIEliRJ6vX75rBtDx0bkzRxG4goMFS_ymhKxyvWqXaMW82fy02ZKZFJ_a4iIJrz1Br2aYPZen3jvBletQ2HHXP6L-p1fP3defgHGzyhg/s1600/future-web-300x206.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 300px; height: 206px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj0ZPCTTxvIVCQJdmc7ZwOH9LMeSi2rN8GeHssRIEliRJ6vX75rBtDx0bkzRxG4goMFS_ymhKxyvWqXaMW82fy02ZKZFJ_a4iIJrz1Br2aYPZen3jvBletQ2HHXP6L-p1fP3defgHGzyhg/s400/future-web-300x206.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5552240971527009554" /></a><br />When the eight legged paul or the tarrot parrot gave decision regarding the winning ways of world cup many were astounded many shocked and many just ignored the decision.<br />Well man has but designed suitable ways to realize through thoughts the mental images he has in mind.This is the neuroscience of prediction.The pragmatist will not agree or may agree an atheist will be alarmed and a theist might trust the science.<br />But herein comes the rational optimist who believes things we see are beyond our regualr senses but can be felt through computation and induction logic.<br />This is one article i came across<br />http://online.wsj.com/article/SB10001424052748704156304576003432223218682.html<br />I recently came across the phrase "remembering the future." Rather than some empty poetic paradox, it appeared in an article about a neuroscientific experiment that tested a hypothesis of Karl Friston of University College, London, that the brain is more active when it is surprised.<br /><br />In the study, volunteers watched patterns of moving dots while having their brains scanned. Occasionally, a dot would appear out of step. Although there was the same number of dots, the visual part of the subjects' brains was more active when the dots broke step. According to Arjen Alink of the Max Planck Institute in Frankfurt, Germany, who did the experiment, the brains were predicting what would happen next and having to work harder when their predictions failed. They were "remembering the future."<br /><br />There is a growing conviction within neuroscience that one of the human mind's chief preoccupations is prediction. Jeff Hawkins, the founder of Palm Computing who is now a full-time neuroscientist, argued in his 2004 book "On Intelligence" that the mind does this by detecting a familiar pattern in its input, then anticipating from past experience what usually follows. The more unexpected something is, the more conscious we are of it.<br /><br />This explains a lot about awareness. When I push my foot down on the brake pedal, I expect to feel deceleration. If I do, I am barely conscious of the fact: My mind continues to concentrate on the radio or my conversation with my passenger. If I don't, I am immediately so aware of the car skidding on the ice or the brakes failing that my mind is fully occupied with the failed prediction.<br /><br />The big brains of human beings undoubtedly lead them to predict patterns further ahead than other animals. My dog is quite capable of expecting to be taken for a walk or given her dinner at certain times of the day. But she is not capable, as I am, of expecting cold weather in winter or predicting the need to pack a suitcase before a trip. Still, she probably has a longer view of the future than a guinea pig, which in turn sees further ahead than a frog.<br /><br />Some birds stand out as exceptionally good at "mental time travel." The psychologist Nicky Clayton observed that western scrub jays steal food left behind by lunching students at the University of California at Davis. The jays hid the food by digging it into the ground. Sometimes they came back later and moved the food—but only if they had been observed by other jays when hiding the food in the first place. Dr. Clayton has since shown in her lab at Cambridge University that they do this to foil thieves, and that scrub jays are uniquely forward-thinking in this respect, even compared with other food-caching species of bird.<br /><br />Dr. Clayton's other experiments with children reveal that this mental time travel becomes possible for human beings around the age of five. As adults, we inhabit longer futures than children, and longer pasts, too.<br /><br />Daniel Schacter of Harvard University has made the remarkable discovery that the same parts of the mind hold both our episodic memories and our imagined futures. That is to say, if asked to imagine some specific future event, people activate the very same regions of the brain as they do when asked to recall some particular past event. Indeed, people who suffer strokes that affect these regions lose not just the ability to remember their own lives but the ability to imagine future possibilities as well.<br /><br />Dr. Schacter concludes, much like Dr. Hawkins and Dr. Friston, that "a crucial function of the brain is to use stored information to imagine, simulate and predict possible future events." Through technology like writing and printing, the longer we extend the past, the longer our view of the future becomes. But that is a subject for another column.Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-1096432222117299772010-12-13T18:47:00.000-08:002010-12-14T03:53:51.529-08:00neurobics :keeping the brain alive<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxyJvIpvlPZ3p52rgcd3Kmy8jATTu5Slsec2quHNmPbqCmR8XUsCVUwCTF8dvPorJ1ywC9j5s6PRebUGfVT1cyfkMTFAkKBrFqqnUwZrKW5isxYPUcLWilARgWxhnbqk6XReZE-OQ8Qno/s1600/brain-training.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 394px; height: 252px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgxyJvIpvlPZ3p52rgcd3Kmy8jATTu5Slsec2quHNmPbqCmR8XUsCVUwCTF8dvPorJ1ywC9j5s6PRebUGfVT1cyfkMTFAkKBrFqqnUwZrKW5isxYPUcLWilARgWxhnbqk6XReZE-OQ8Qno/s400/brain-training.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5550504848302918466" /></a><br />How do we excercise our brain it is a tough ask if we do not respond to the question how the brain survives.<br /><br />The brain receives, organizes, and distributes information to guide our actions and also stores important information for future use. The problems we associate with getting older— forgetfulness, not feeling "sharp," or having difficulty learning<br />new things—involve the cerebral cortex and the hippocampus.<br />The cortex is the part of the brain that is responsible for our unique human abilities of memory, language, and abstract thought. The hippocampus coordinates incoming sensory information from the cortex and organizes it into memories. The<br />wiring of the cortex and hippocampus is designed to form links (or associations) between different sensory representations of the same object, event, or behavior.<br />Every cortical region sends and receives millions of impulses via these axons to and from dozens of other cortical regions. The brain contains literally hundreds<br />of miles of such wires. Thus, the cortex resembles an intricate web, VISUAL AREAS OF THE CORTEX with each region linked directly or indirectly to many other regions. Some of these connections are between areas that process similar information, such as the thirty involving vision, while other connections are between dissimilar<br />areas, such as touch and smell. The network of pathways between cortical regions that do many different things is what allows the cortex to be so adept at forming associations. Like the cortex, the hippocampus plays an important role in forming associations. The senses continually flood the brain with information, some of it vital but much of it unimportant. You don't need to remember the face of everyone you pass on the street, but you do want to recognize someone you just met at your boss's party! To prevent the information overload that would accompany having to remember too much, the hippocampus sifts through the barrage of incoming information<br />from the cortex and picks out what to store or discard. In other words, the hippocampus acts like a central clearinghouse, deciding what will be placed into long-term memory, and then, when called upon, retrieving it. The hippocampus's decision to store a memory is believed to hinge on two factors: whether the information has emotional significance, or whether it relates to something we already know. <br />Because each memory is represented in many different cortical areas, the stronger and richer the network of associations or representations you have built into your brain, the more your brain is protected from the loss of any one representation.These multisensory representations for tasks like remembering names were always available to you, but early on, your brain established an effective routine for meeting people that relied primarily on visual cues. An important part of the Neurobic strategy is to help you "see" in other ways—to use other<br />senses to increase the number and range of associations you make. The larger your "safety net," the better your chances of solving a problem or meeting a challenge because you simply have more pathways available to reach a conclusion. <br />The early process of neurobics emerged in the gurukools of vedic India.<br />The process was to alloy mans senses with nature and give him the ability to learn out of the infinite.<br />The chakravuha the vipassana meditation have all been explained like this as all repesent the matrix of the mind interconnection association and the rest.<br />So neurologics has its root node n the earliest vedic scripture.Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-67241834623646355642010-12-10T20:12:00.001-08:002010-12-11T08:16:31.176-08:00Facebook:social revolution<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMphYdIbztdyl6vXcaLymy95EV4VI611Lw_AgqWS2kTycrLCcPLxk7FGsrFNLwjcD-vF6Whi4jzqYW_IEkpOOKADW4reEruoCNf-_kp3RgOvtYfAx3wvWigmZvIojo7N1BwDZ8fcEFKXY/s1600/socialmap_dec2010.jpg"><img style="cursor:pointer; cursor:hand;width: 400px; height: 279px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjMphYdIbztdyl6vXcaLymy95EV4VI611Lw_AgqWS2kTycrLCcPLxk7FGsrFNLwjcD-vF6Whi4jzqYW_IEkpOOKADW4reEruoCNf-_kp3RgOvtYfAx3wvWigmZvIojo7N1BwDZ8fcEFKXY/s400/socialmap_dec2010.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5549458817324840402" /></a><br />the way social networking has reached peaks and crossed barriers it is un neccessary to say facebook is omnipresent only next to a creature named god.<br />Anybody in the virtual world cannot deny of the presence of this two entities google and facebook and the world seems uni polar to meet their needs<br />Facebook seems to be a bit of an omnipresent entity these days. Once the domain of college kids, it now features users of all ages and has also turned into a promotional tool for artists, politicians and businesses.<br />Vincenzo Cosenza has been tracking various social networks’ popularity throughout the world, and he just posted a December 2010 map — based on data by Alexa and Google Trends for Websites — showing just how prominent Facebook (Facebook) has become throughout the world.<br />A comparison between this new map and one from June 2009 reveals that Facebook — consistently the top social network in countries like the U.S., Canada and Australia (Australia) — is growing even more popular in the international sphere. Based on Cosenza’s findings, it looks like Facebook has replaced Orkut (Orkut), once in the top spot, as the number one social network in India. And the site has also gained ground in South America and Europe.<br /><br />There are some instances where other social networks have maintained their popularity; Russia is still dominated by V. Kontakte, and Orkut maintains a strong foothold in Brazil. Meanwhile, QZone’s big in China.<br />According to Consenza’s findings, other social networks, while not in the top spot, are also starting to gain some traction in other countries. LinkedIn (LinkedIn) is in third place in Australia and Canada, and Twitter (Twitter) holds the same ranking in Germany and Italy.<br /><br /><a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivWM7Zif8t5l2Axhw0WdSwdVscXLJUZQmml_HAst-4IIMHjVG6QmjbTacEdBgmy-8Wwio6s2qyNt_HdSNM2gh6xlpB4jlM97VHBt-KQrXVGCSKs1yL2bGSHLp-DPsRgupwbeny2RibSXs/s1600/socialmap_dec2010.jpg"><img style="cursor:pointer; cursor:hand;width: 400px; height: 279px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivWM7Zif8t5l2Axhw0WdSwdVscXLJUZQmml_HAst-4IIMHjVG6QmjbTacEdBgmy-8Wwio6s2qyNt_HdSNM2gh6xlpB4jlM97VHBt-KQrXVGCSKs1yL2bGSHLp-DPsRgupwbeny2RibSXs/s400/socialmap_dec2010.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5549274270224015570" /></a><br /><br />World Map of Social Networking, Dec. 2010<br /><br />So its high time we feel the breeze of the future rays of social media and understand what is to come.<br />I have tried to sketch what social media will give us in the next decade.<br />Media will be more responsible but the users may be errant in their need of the web.<br />The cloud database may turn a boon for the informer but will be a tough ask for the media observer.<br /><br />. Privacy expectations will (have to) change<br />There will be a cultural shift, whereby people will begin to find it increasingly more acceptable to expose more and more of their personal details on different forms of social media. Sharing your likes, dislikes, opinions, photos, videos and other forms of personal information will be the norm and people will become more accepting of personalized experiences, both corporate and personal, that are reacting to this dearth of personal information.There are a number of fake profiles in facebook claiming celebrities.This will be on a rise and fake papparazi may also be a modern entrant so the real person must be highly acceptable and should have the courage to let it go when the need comes.<br /><br />2. Complete decentralization of social networks<br />The concept of a friend network will be a portable experience. You’ll find most digital experiences will be able to leverage the power of your social networks in a way that leverages your readily available personal information and the relationships you’ve established. We’re already seeing the beginnings of this with Facebook Connect and Google’s FriendConnect.<br /><br />3. Our interaction with search engines will be different<br />Real-time information in Google search, e.g. from Twitter, blog results and user reviews, will be more prominent. Google’s Social Search will change the way we interact with search engines by pushing relevant content from our personal networks to the front of search results, making them more personalized. The importance of digital-influencer marketing will increase significantly.<br />Brand advertising will give way to brand equity and proper leveraging.<br /><br />4. Rise of the content aggregators<br />The amount of content online is growing at an exponential rate, and most online users have at least three online profiles from social networks to micro-blogging to social news sites. Our ability to manage this influx is challenging, and content aggregators will be the new demi-gods, bringing method to madness (and make a killing). Filtering and managing content will be big business for those who can get it right and provide easy-to-use services.<br /><br />5. Social media augmented reality<br />Openly accessible information from the social-media space will be used to enhance everyday experiences. For example: the contacts book in your phone links to Facebook and Twitter to show real-time updates on what the contact is doing before you put in the call, real-time reviews from friends and associates will appear in GPS-based mapping services as a standard feature, and socially enabled CRM will change the way companies manage business relationships forever.Information will be more context specific than language specific.<br /><br />6. Influencer marketing will be redefined<br />As social media continues to permeate more and more aspects of not only the way we interact with digital media but also other channels such as digital outdoor, commerce or online TV, we will see the significance of influencer marketing grow dramatically. As a basic example, the inclusion of Twitter in Google search results or Google’s soon-to-be-released Social Search will permeate search results with content that will not be managed by Google’s infamous PageRank but by social influence and relevance to your social network. Discovering people that can help you to reach your desired consumer will become exponentially more effective and important.<br /><br />7. Ratings everywhere<br />In today’s world, having a commerce site that doesn’t have user ratings could actually prove to be a detriment to sales. In the near future, brands and businesses will more frequently place user ratings and accept open feedback on their actual websites. User ratings will become so common that marketers should expect to find them woven into most digital experiences.Non linear techniques for evaluation of sites to identify trp will be coming through.<br /><br />8. Social media agents<br />Managing the customer experience offline and online is already a key concern for marketers and customer-experience advocates. As businesses continue to support customers by monitoring and engaging in the social media space, tools to optimize this experience will become more important. Expect to see a certain percentage of responses handled by natural language engines that can respond to basic commentary such as “my service is down” or “I never received my package.”<br /><br />9. Riding the (Google) wave<br />It’s still early days as Google Wave is still primarily limited to developers but it has the potential to revolutionize collaboration and engagement. Wave offers marketers a unique way, at minimal cost, to allow consumers to engage with each other in way that is miles beyond anything we’re currently using. Savvy marketers will develop extensions for Wave that evolve its unique communication toolset into a rich brand experience that is immersive but allows for new levels of interaction from crowdsourced storytelling to crowdsourced product design.<br /><br />10. Thinking beyond “nowness”<br />In 2009 we became very focused on the real-time nature of social media. The implications behind consumer feedback and interaction around brands using tools like Twitter or Facebook’s news stream caused marketers to re-evaluate the power of social media tools in parallel to “traditional” digital-media channels such as search. Looking into the future we’ll need to try and evaluate what’s next and the likely answer is based on the next evolution of the web as we know it: the semantic web. In a semantic web world, search engines, for example, will anticipate the best search results we’re looking for based on what they know about us (such as all our public social networking profiles). There will be an opportunity for marketers who push the limits of their imagination to anticipate what marketing will look like in this next stage of the web and creating new and compelling experiences that we’re only touching the surface of now.Prediction analysis and data mining may be highly in demand<br /><br />11. Social media everything and the return of digital media<br />Social functions will become so commonplace in digital experiences that the thought of not having socially-enhanced experiences will seem illogical. Digital media by its very nature is inherently social. I hope we’re not talking about social media in 2012, and we just refer to everything as digital media again.<br /><br />12.Social networking will lead way to mobile networking:More easier track down information and language specific operation higher linguistic support.The social application will be more end to end support meaning there will be writing application in one language and giving answer in other language without bothering what they are writing is right.<br /><br />13.Tracking down objects:Language extraction is possible that might even go down to object recognition and tracking<br /><br />The 13 seems more than enoughAnonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-56656825949525749292010-12-09T02:41:00.000-08:002010-12-09T02:45:51.959-08:00cognitive science and religion<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKWY7FogQfkhA5elAdB0_440hMoaG3ITB7pgemJcX8qLvK877wM9jGXNQc2EXoUyHVFc4HH7jAo2ysFKBC2mrdgi9FbkzbMO2R6BosIrBXGkK74Tq9yQvPPV-XvuS33auUJlg2fk9y2Gc/s1600/Z19pejg6.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 160px; height: 106px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiKWY7FogQfkhA5elAdB0_440hMoaG3ITB7pgemJcX8qLvK877wM9jGXNQc2EXoUyHVFc4HH7jAo2ysFKBC2mrdgi9FbkzbMO2R6BosIrBXGkK74Tq9yQvPPV-XvuS33auUJlg2fk9y2Gc/s400/Z19pejg6.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5548631812702269554" /></a><br /><span style="font-weight:bold;">What is Cognitive Science?<br />And What Does It Have to Do with Religion?<br /><br /> <br />John F. Kihlstrom<br />University of California, Berkeley<span style="font-style:italic;"></span></span><br /><br /><br /><br /> <br /><br /> Paper presented at a conference on "Religion and Cognitive Science: From conflict to connection", co-sponsored by the Graduate Theological Union and the University of California, Berkeley. Berkeley, California, January 17, 2008.<br /><br /> <br /><br />For those of you who are from out of town, or at least not denizens of either Berkeley or Holy Hill, let me welcome you again to this conference on religion and cognitive science. The undergraduate cognitive science program is pleased to be a co-sponsor of this conference. As director of that program, it falls to me to provide an introduction to the field of cognitive science, and to say some things about what it has to offer the study of religion -- and, for that matter, what the study of religion has to offer cognitive science. But I must point out that there are about 50 faculty members involved in cognitive science at Berkeley, and if you asked them all what cognitive science is all about, I suspect that you would get about 50 different answers (see also Bechtel & Graham, 1998; Boden, 2006; Gardner, 1985; Nadel, 2003; Osherson, 1995; Sobel, 2001; Stillings et al., 1995; Thagard, 2005; Wilson & Keil, 2001).<br /><br />So here's mine.<br /><br />Slide2.JPG (29218 bytes)Cognition is about knowledge and knowing, and cognitive science tries to understand the acquisition, representation, and use of knowledge by minds, brains, machines, and social entities. The topics of cognitive science are pretty much coterminous with the topics of cognitive psychology -- but with a difference in approach that I hope to make clear.<br /><br /> <br />A Capsule History of Cognitive Science<br /><br />Slide3.JPG (32781 bytes)The deep origins of cognitive science are in modern philosophy -- which, since Descartes, has been focused on problems of epistemology, as opposed to metaphysics, ethics, and other traditional areas. Think about the debate in the 18th century between the rationalists and the empiricists concerning the origins of knowledge. This was also a time of scientific revolution in both physics and biology, and one would have thought that psychology would have been part of that scene as well. But the legacy of Cartesian dualism, with its emphasis on the immaterial nature of mind, was to take psychology off the scientific table. As late as Kant, in the late 18th century, psychology was an impossible science: measurement was essential to science, but the mind, being an immaterial object, was not subject to measurement; therefore, so Kant reasoned, psychology could not be a science. In less than 50 years, though, Ernst Weber (in 1834) and Gustav Fechner (in 1860) had discovered the first psychophysical laws, quantifying the relationship between the intensity of physical stimulation and the intensity of the resulting sensory experience; Hermann von Helmholtz performed experiments to understand the mechanisms of distance and motion perception (1856-1866); and Franciscus Donders had introduced (in 1868) reaction time as a means of measuring the speed of mental processes (Boring, 1950; Wozniak, 1992).<br /><br />Slide4.JPG (28557 bytes)Reflecting the British empiricists' emphasis on experience as the source of knowledge, early experimental psychology focused on phenomena of sensation and perception. Indeed, Wilhelm Wundt (1873-1874), generally regarded as the "father" of experimental psychology, argued that psychology as a true quantitative, experimental Naturwissenschaft was limited to the study of sensation and perception; all "higher" mental processes, including what Wundt called "cultural" psychology, were consigned to a nonexperimental Geisteswissenschaft (but see Greenwood, 2003). Still, as early as 1885 Ebbinghaus proved Wundt wrong by inventing methods for the quantitative, experimental study of memory; a little later, Mary Whiton Calkins (1896) developed paired-associate learning to study the formation of associations, and Pavlov and Thorndike (both 1898) developed similar methods for studying learning in animals; and finally, in 1920, Clark Hull put the icing on the cake by adapting Ebbinghaus' methods to the study of concept formation, a major aspect of thinking.<br /><br />Slide5.JPG (32732 bytes)Unfortunately, just as psychology was ready to address problems in cognition at all levels, the dark days of behaviorism descended on the field. In a syllogism reminiscent of Kant's, John B. Watson (1913, 1920) and other behaviorists argued that science was based on objective, public observation, but mental life was inherently subjective and private; therefore, psychology -- if it were to be a true science -- had to banish the mental from its discourse. Along the same lines, Gilbert Ryle (1949) famously characterized the mind as "the ghost in the machine". William James's science of mental life quickly became B.F. Skinner's (1938, 1953) science of behavior. Psychology, as one wag put it, having lost its soul, now lost its mind as well (Woodworth, 1921, p. 2).<br /><br />Slide6.JPG (36187 bytes)The hegemony of behaviorism within psychology lasted for more than half a century, but during and after World War II the development of high-speed computers, cybernetics, and information theory set the stage for what has since come to be known as the cognitive revolution in psychology (for details, see Baars, 1986; Boden, 2006; Gardner, 1985; Hirst & Miller, 1988).<br /><br />Slide7.JPG (34309 bytes)Of particular importance was the year 1956, in which Jerome Bruner and his colleagues published A Study of Thinking -- the first experimental exploration of concept-formation since Hull. For two months that summer, psychologists, computer scientists, and others met at Dartmouth to consider the prospects for artificial intelligence. And at a symposium that fall at MIT, Newell and Simon described their computer simulation of problem-solving; Noam Chomsky presented a new way of viewing language, with an emphasis on syntactical rules; and George Miller discussed the limitations of human information processing. All three of these papers were delivered on the same day: September 11, 1956, which George Miller has since characterized as the birthdate of cognitive science.<br /><br />Slide8.JPG (40308 bytes)This is the birthdate of cognitive science, not of cognitive psychology, because in 1956, and for many years thereafter, the hegemony of behaviorism was such that there was no institutional home for cognitivism in American academic psychology. Bruner, Miller, and their colleagues, for example, had to leave the confines of Harvard's psychology department, in Memorial Hall (actually, Bruner was in Emerson, in the parallel Department of Social Relations, but that is another story), to set up their Center for Cognitive Studies in rented quarters off Harvard Square, at the corner of Bow and Arrow Streets (Cohen-Cole, 2007).<br /><br />Nevertheless, the 1960s were a period of rapid development on many fronts (Baars, 1986; Gardner, 1985; Hirst & Miller, 1988). Of special importance, Ulric Neisser published his seminal monograph on cognitive psychology, creating the textbook infrastructure for new courses on cognition, while the journal of the same name provided an outlet for publication of cognitive research.<br /><br />Slide9.JPG (35177 bytes)Developments continued into the 1970s. Of particular importance was the support of the Sloan Foundation, which was keenly interested in promoting the leading edges of scientific progress. It established a program in cognitive science in 1976, and beginning in 1979 supported the development of training programs in cognitive science at a number of institutions, including UC Berkeley.<br /><br />Slide10.JPG (37213 bytes)The result of all this activity was to institutionalize an interdisciplinary field of cognitive science, paralleling, and competing with, cognitive psychology. The Sloan Foundation was quite clear on this point: cognitive science was not to be a wholly owned subsidiary of psychology. Rather, it was conceived as "an autonomous science of cognition" -- an interdisciplinary effort bringing together a number of separate disciplines -- not just psychology and computer science, but philosophy, linguistics, neuroscience, and anthropology into the mix as well. It was to be, in Howard Gardner's phrase, "the mind's new science", with each of the fields comprising "the cognitive hexagon" making its own unique contribution to the emergent whole (Gardner, 1985).<br /><br /> <br />Surveying the Cognitive Hexagon<br /><br />Slide11.JPG (30570 bytes)Philosophy sits at the apex of the cognitive hexagon. This is, of course, where it all began, with epistemological concerns for the nature of knowledge and knowing, including the debate between nativists and empiricists. Philosophers also gave us the mind-body problem to contend with: how mind, or at least consciousness, could emerge from physical particles interacting in fields of force. Viewing the field in 1985, Howard Gardner asserted that the role of philosophers in cognitive science was merely to ask the questions and check the answers, and they have played that role well.<br /><br />In the beginning, philosophers addressed these questions using the stock tools of their trade: introspection, reasoning, and, later, linguistic analysis. But more recently, the boundary between philosophical and scientific inquiry has been weakened, and one of the characteristics of contemporary philosophical inquiry into cognition is that philosophers are now interested in the actual results of empirical research -- so much so that some philosophers have argued that, in the new "neurophilosophy", the ordinary mental language of "folk psychology" -- percept, memory, belief, desire, and the like -- will be replaced by the constructs of neuroscience. We'll see.<br /><br />Slide12.JPG (37625 bytes)For its part, psychology offers cognitive science a wide variety of experimental methods by which we can study cognitive processes empirically. This was true even before the cognitive revolution, where what used to be called "experimental psychology" focused its attention on problems of sensation and perception, learning, and memory (in the form of verbal learning). But in the wake of the cognitive revolution, psychology has added an increasingly sophisticated body of theory concerning how knowledge is acquired and represented in the mind, and how new knowledge can be generated through processes of reasoning, problem-solving, judgment, and decision-making.<br /><br />But the cognitive perspective has permeated the approach of psychology to even its traditional topics. In the psychology of sensation, for example, the early (and, in my view, proto-behavioristic) emphasis on stimulus intensity and thresholds for sensation has been replaced by the theory of signal detection, which emphasizes the expectations and motives of the observer. In perception, the cognitive view stresses the inherent ambiguity of the stimulus, and the need for the observer to go "beyond the information given" by the stimulus, drawing on knowledge, expectations, and inferences to fill in the gaps, and construct a mental representation of the object or event in the environment. In memory, the injunction by Frederick Bartlett (1932) that "the psychologist, of all people, must not stand in awe of the stimulus" led to a view of the memory trace as similarly incomplete and ambiguous, and remembering as reconstructive activity involving problem-solving, reasoning, and inference. Even in animal learning, the earlier emphasis on the passive formation of associations between stimulus and response was replaced by a view of the behaving organism actively attending to unexpected stimuli, and seeking to predict and control events in its environment. The cognitive revolution began by offering an alternative to psychology, but at this point psychology is thoroughly imbued with the cognitive point of view.<br /><br />Slide13.JPG (30016 bytes)Similarly, linguistics offers a set of specialized methods for the study of language. Traditionally, language was conceived as a particularly powerful means of communication, but the cognitive revolution in linguistics, initiated by Noam Chomsky, has moved the field far beyond that limited conception. In the first place, language is not just a means of communication: it is also a particularly powerful tool for thought, with words as symbolic representations, and the rules of syntax as a means of combining familiar concepts into entirely new thoughts. By affording us the ability to speak, and communicate, ideas that have never been thought -- much less spoken -- before, Chomsky persuasively argues that the capacity for language is the basis of human freedom.<br /><br />While Chomsky stressed the strict separation of syntax from semantics (and focused his attention on the former), a movement in "cognitive linguistics" reasserted the communicative function of language, and argued for the priority of meaning, or semantics, over syntax. While Chomskian linguistics thinks of words as symbols whose meaning is constituted by a list of features, cognitive linguistics argues that words derive their meaning from the way they are used in communication: meaning is not given by the word, but rather is a matter of frame and metaphor. Moreover, while Chomskian linguistics thinks of language as following its own set of rules, cognitive linguistics thinks of language as a communication skill not unlike other cognitive skills. Finally, through the "speech act" theories promoted by John Searle and others, we have come to understand that language is not just a form of thinking, but also a form of action by which we can manipulate and transform the world around us, bringing the world in line with our ideas.<br /><br />Slide14.JPG (36270 bytes)From the beginning, computer science, with its flowcharts of boxes and arrows, provided a means of conceptualizing the components of the mind and how they related to each other. But computer science has also offered the computer program itself as a medium for writing cognitive theory: Herbert Simon has long insisted that you don't really understand a cognitive process unless you have written an operating computer program to simulate it. Many of the contributions of computer revolve around the quest for artificial intelligence, and here I will just point out that there is an distinction between what John Searle has called "Weak AI", in which the computer serves merely as a medium for writing more complicated theories that would be possible verbally, or even mathematically; and "Strong AI", which seeks to duplicate human mental states and processes in a machine made of silicon chips. While Weak AI has been enormously successful, the jury is still out on Strong AI, with critics like Searle pointing out that the mere duplication of input-output relations does not mean that the intervening processes are identical in mind and machine. More recently, we have seen the emergence of what I have called "Pure AI", which tries to get machines to perform "intelligent" tasks without regard for how humans do it. A good example is "Deep Blue" (technically, a refined version known as "Deeper Blue") which in 1997 edged out Gary Kasparov, the reigning world chess champion. It was a stunning accomplishment, the Holy Grail of artificial intelligence; but IBM's software developers had absolutely no interest in simulating how a human grandmaster approaches the game.<br /><br />Related to Pure AI is the a distinction between what John Haugeland (Haugeland, 1985) called "Good Old Fashioned Artificial Intelligence (GOFAI), based on traditional computer architectures, and the connectionist architectures which have become popular in machine vision and robotics. In GOFAI, knowledge is represented symbolically in strings of 0s and 1s that have a discrete address within the computer's memory; and then these symbols are manipulated by the computer's program. But in connectionist architectures, there is no distinction between symbols and rules: instead, knowledge is represented by patterns of activation distributed over a large number of processing elements. Connectionist architectures are sometimes described as more "neurally plausible" than symbol-and-rule architectures, and from the point of view of Pure AI, they certainly are very powerful systems for learning. But it remains to be determined whether they capture the essence of how the human mind performs its cognitive functions (McClelland & Patterson, 2002a, 2002b; S. Pinker & M. Ullman, 2002; S. Pinker & M. T. Ullman, 2002; Pinker & Ullman, 2003).<br /><br />Slide15.JPG (29327 bytes)If, as Howard Gardner put it, the job of the philosophers is to ask the questions and check the answers, I suppose that the job of the neuroscientists is to figure out how the brain does it. Beginning with the assumption that the brain is the physical basis of mind -- that, as Steve Kosslyn has put it, "the mind is what the brain does" -- cognitive neuroscientists seek to understand how mental states and processes relate to states and processes in the brain.<br /><br />Early in the evolution of cognitive science, the neuroscience component was largely focused on the neuron itself, and the analogy between the all-or-none property of neural discharge and the representation of information in strings of 0s and 1s. At higher levels of analysis, though, the search for neural correlates of particular cognitive functions was inhibited by Lashley's (Lashley, 1950) "Law of Mass Action", which asserted that higher cognitive functions were performed by an "association cortex" acting as a whole. But the discovery in the 19th century of Broca's and Wernicke's areas, seemingly specialized for speech and language, already threatened Lashley's law. And beginning in the 1950s, with the neurosurgical patient known as H.M., cognitive neuropsychologists discovered a whole host of discrete brain areas apparently specialized for various functions. The search for such centers has been greatly abetted by the developing of technologies such as PET and fMRI, which for the first time enable researchers to view the brain in action as subjects perform various tasks. This program is not without its controversies -- not least because the interpretation of the brain image is only as good as the experimental methodology used to generate it. But contemporary cognitive neuroscience seems close to fulfilling its promise of revealing the neural mechanisms underling complex cognitive functions. Cognitive neuroscience is now dominated by the doctrine of modularity, which asserts (among other things) that various cognitive functions are performed by dedicated neural centers and systems (Fodor, 1983). And, indeed, it seems that hardly a day goes by without some cognitive neuroscientist reporting that some cognitive task is performed by, or in, some discrete clump of brain tissue.<br /><br />Slide16.JPG (36186 bytes)The sixth and final point in the Cognitive Hexagon is anthropology -- which, as Boden (Boden, 2006) has pointed out, is the "missing" or "unacknowledged" discipline of cognitive science. Cognitive science programs are full of philosophers, psychologists, linguists, computer scientists, and neuroscientists, but hardly any of them have any anthropologists, and those that do don't have very many. Which is too bad, because at first glance one would think that anthropology would be central to the field: after all, one way to think about culture is as a body of knowledge and belief shared by a group of people, passed through social learning from one generation to the next. Much early cognitive anthropology was stimulated by Western contact with non-western cultures, and an interest in exploring differences in thought processes between members of "developed" and "primitive" cultures. Later, Soviet historicism added the idea that economic and political development would change the way people thought. There was also the "Sapir-Whorf" hypothesis that language, clearly a part of culture, constrains (or at least influences) thought.<br /><br />Ta great extent, Chomskian linguistics put a damper on cognitive anthropology, by virtue of its assertion that all languages are fundamentally the same. If this were so, then there is no point in seeking ways in which people who speak different languages might also think differently. And there were also empirical problems: it turned out that Eskimos don't really have 7 different words for snow; and if they do, do White, Anglo-Saxon, Protestants skiing at Alpine Meadows probably have at least as many (Martin, 1986; Pullum, 1989). More substantively, for example, despite the fact that different languages have different numbers of color terms, everyone makes the same discriminations among colors. Still, partly under the influence of post-Chomskian cognitive linguistics, we have come to understand that language does shape thought, by providing metaphors by which thought is expressed, and frames by which expressions are interpreted (Eve Sweetser, in her talk, will probably have more to say about this). There may be something to a weak version of the Sapir-Whorf hypothesis after all. Moreover, under the auspices of a revived "cultural psychology", we have begun to understand that there may be cultural diversity in thought processes after all -- for example, Euro-Americans may prefer linear, and East Asians "dialectical", forms of thinking (Nisbett, 2003). Again, much of this work is highly controversial, and in the same way that it might not be exactly true that Eskimos have seven words for snow, it might not be exactly true that "white men can't contextualize" (Shea, 2001).<br /><br />Another positive development is that there has begun to be a cognitive revolution in social sciences other than anthropology (Turner, 2001). Economics, for example, has moved from the abstract principles that characterize the neoclassical view to a new "behavioral economics" that tries to understand how people actually think about money. And a new breed of "cognitive sociologists" have become interested in such matters as the social organization of knowledge -- how knowledge is distributed within groups, status differences in access to knowledge, and the like (Swidler & Arditi, 1994)); how knowledge is acquired, represented, and used by social organizations and institutions (Zerubavel, 1997); and, indeed, how certain aspects of reality are constructed through collective cognitive activity (Searle, 1995).<br /><br /> <br />What Cognitive Science Is Not<br /><br />So that, in a nutshell, is what cognitive science is: an interdisciplinary activity dedicated to understanding the acquisition, representation, and use of knowledge. But to further characterize the field, I should also say a few things about what cognitive science is not.<br /><br />Slide17.JPG (37814 bytes)First, cognitive science is not neuroscience, because there are many varieties of neuroscience that don't have any interest in cognition per se. But cognitive science isn't even cognitive neuroscience. Neuroscience has its proper place in cognitive science, with its concern for the biological substrates of cognitive processes, how information is represented in the brain, what can be learned from brain-damaged patients, and specialized methodologies for brain-imaging. There are those who argue that neuroscience leads cognitive science, because knowledge of the structure of the nervous system will constrain theories of cognition at higher levels. Maybe, although it has to be said that there are no good examples of such constraint in the literature so far (Coltheart, 2006a, 2006b; Hatfield, 1988, 2000; Henson, 2005, 2006; Kihlstrom, 2007a, 2007b). But, in fact, the reverse seems to be true: the proper interpretation of brain function can come only when we have achieved a correct understanding of cognitive function at the psychological level of analysis. Or, as I like to put it: psychology without neuroscience is still psychology, while neuroscience without psychology is just neuroscience.<br /><br />Slide18.JPG (34452 bytes)Second, cognitive science is not psychology, or even cognitive psychology. Recall that cognitive science was founded in the first place because academic psychology provided no institutional home for the study of cognition. That's all in the past now: contemporary psychology is thoroughly cognitive, almost to a fault. In some sense, psychology is broader than cognitive science, because it encompasses emotion, motivation, and behavior as well as cognition. But in another sense, cognitive science is broader than psychology, because it is a truly interdisciplinary activity in which psychologists work alongside others -- linguists, philosophers, neuroscientists, computer scientists, and anthropologists and other social scientists -- to solve problems of knowledge acquisition, representation, and use.<br /><br />Slide19.JPG (32336 bytes)Third, at least from my point of view, the "cognitive" in cognitive science is not a euphemism for the mental. Cognitive science began with the insight that, in order to understand behavior, we had to understand the internal structures and processes that mediated between stimulus and response. Some of these structures and processes are cognitive in nature, but cognition isn't all there is to the mind. There's also emotion and motivation. In the wake of the cognitive revolution, some cognitive scientists have gone so far as to assert the hegemony of the cognitive -- that emotion and motivation are entirely derived from cognition, that feelings and desires are, essentially, beliefs about what we feel and desire. Maybe. On the other hand, Kant -- not to mention Plato -- argued that feelings and desires are irreducible -- that they have an ontological status that is independent of knowledge and cognition.<br /><br />In the present state of the science, that seems like an equally viable hypothesis, and in fact we can now see the emergence of a separate "affective science", or "affective neuroscience", modeled on cognitive science (and cognitive neuroscience), but independent of it (Davidson, 2000; Lane & Nadel, 2000; Panksepp, 1998). A conative science, focused on motivation, cannot be far behind! Cognitive science is best construed as a specialized science of knowledge -- lest it become overbroad. Doubtless, cognitive, emotional, and motivational states interact with each other. Bruner's "New Look" in perception was based on the proposition that emotion and motivation influenced perception and other cognitive processes (J. Bruner, 1992, 1994; J. S. Bruner & Klein, 1960). Some emotional states to appear to flow from cognitive appraisals (Smith & Ellsworth, 1985), and people can regulate their emotions through cognitive transformations (Lazarus, 1991). Those relations deserve study too. But the people who study cognition, emotion, and motivation, all aspects of mental life together, are probably better called psychologists.<br /><br /> <br />What Does Cognitive Science Offer Religion?<br /><br />So what can cognitive science do for religion -- or, at least, for the study of religion?<br /><br />Slide20.JPG (20143 bytes)First, the question might be rephrased as: What can cognitive science do to religion. It's pretty clear that cognitive science has provided new intellectual support for the village atheists among us (apologies to Masters, 19916). Previous arguments against religion were based on the problem of evil in the world, or dissections of proofs for the existence of God (I have to say, for myself, that I always thought that St. Anselm's proof was little more than a debater's trick). But cognitive science adds a new dimension to arguments from the outside. For Sigmund Freud religion was an illusion, a product of collective neurosis -- and thus a disorder of emotion (Freud, 1927/1968). But for Richard Dawkins (Dawkins, 2006), the evolutionary biologist, belief in God is a delusion -- a disorder of cognition. And Daniel Dennett (Dennett, 2006), the cognitive scientist, shows us how the delusion actually works: you don't believe in God; you just believe you do, as a result of adopting the intentional stance. For Jesse Bering, to take another example, religious belief may have been evolutionarily adaptive, but it is a mistake nonetheless -- an inappropriate generalization of the "theory of mind" by which we try to understand the thoughts and intentions of other people, to find intelligence and intentionality in the natural world as well (Bering, 2006a, 2006b).<br /><br />Slide21.JPG (30782 bytes)On the positive side, cognitive science would seem to provide a useful theoretical and methodological apparatus to address questions that are central to religion. For example: What is the nature of religious belief? Philosophers and other cognitive scientists generally identify "belief" with any representational mental state, which combines with some proposition to generate what Russell called a propositional attitude. So, when someone says, "I believe in God", how does that differ from saying "I believe that it is raining outside"? Put bluntly: What is knowledge of God knowledge of?<br /><br />How is knowledge of God represented in the mind? Cognitive science distinguishes among different types of representations, such as perception-based representations, which preserve knowledge about the physical structure of an object but not its meaning; and meaning-based representations, which go beyond physical description to include semantic and conceptual features. Some religions have very rich representations of God (or of gods), others do not. Does the nature of the representation have any consequences for the nature of the belief? Or vice-versa?<br /><br />How is knowledge of God acquired? Cognitive science offers us two views of this matter, nativism and empiricism, plus a combination of the two. In some religions, God acts in history; in others, not so much: does this difference have consequences for the nature of religious belief? Moreover, some believers have a direct experience of God, whereas for others, religious belief is acquired vicariously, through precept or example. Was there a difference in religious belief between Moses, who actually received the Ten Commandments from God, and the rest of the Israelites, who were simply told about them (Exodus 19)? Or between Paul, who encountered the risen Christ on the road to Damascus (1 Corinthians 15:1-11), and the Corinthians, to whom he related the story?<br /><br />What is the nature of religious experience itself? Cognitive science may help us to analyze the cognitive components of the experience, in terms of sensation, perception, memory, thought, and language. But cognitive science may not be enough to encompass such a topic, and it may have to be supplemented by affective science (or, at least, the rest of psychology), to understand the emotional dimensions as well. William James clearly thought so, which is why he gave so much space to the affective aspects of religious experience (James, 1902/1985).<br /><br />Slide22.JPG (21470 bytes)It is important to understand that, in these respects, different religions may require different cognitive analyses. For example, H. Allen Orr (Orr, 2007), expanding on an idea of Philip Kitcher (Kitcher, 2007), has offered a tentative taxonomy of religions: providentialist, which holds that the universe was created by a benevolent God to whom the believer can pray; fundamentalist, asserting the literal truth of sacred texts ; supernaturalist, not so closely linked to literal interpretation; deist, based on the idea that there is a mind at the base of the material universe; spiritual religion, which focuses on ethical behavior and examples of lives rightly lived; and finally, secular humanism, which is uncomfortably close to spiritual religion but abjures any and all deities entirely. As Orr and Kitcher show, the various kinds of religion respond differently to the theory of evolution and other Enlightenment critiques. It may be that the cognitive science of religion will depend on what kind of religion it is a cognitive science of - -that is, what the adherents of that religion actually believe.<br /><br /> <br />What Does Religion Offer Cognitive Science?<br /><br />Slide23.JPG (25293 bytes)But I don't think that the relationship between cognitive science and religion is a one-way street. Religion can also make a positive contribution to cognitive science, by offering a unique perspective on certain topics. For example, let us return to the nature of religious belief. As I noted earlier, cognitive science usually thinks of belief as an umbrella term for all sorts of cognitive (and other mental) states; but religion reminds us that there is are real phenomenological and epistemological distinctions between believing something, on the one hand, and knowing, or perceiving, or imagining, or remembering, or thinking something, on the other. Beliefs are often defined as convictions in the truth of some statement, independent of, or in the absence of, sufficient evidence. Then there is the distinction between the belief that something is true, and the belief in something. Belief that, in whatever form it takes, always requires some sort of justification. But religious faith is described by St. Paul as the substance of things hoped for, the evidence of things unseen" (Hebrews 1:1). Believing that it's raining is not the same thing as knowing or perceiving that it's raining; but believing in God is not the same thing as believing that it's raining, and believing in God isn't the same thing as believing in Santa Claus, either. Cognitive scientists might get more clarity on these kinds of distinctions if they would undertake a serious, sympathetic inquiry into religious beliefs.<br /><br />As another example, cognitive science is intensely concerned with the nature and function of consciousness. Altered states of consciousness offer one venue for consciousness, and there has lately been a resurgence of interest in the effects of meditation on consciousness. Much of this research has been focused on Hindu or Buddhist meditative practices, and much of it has been more concerned with physiology than with cognition (I say this as one who spent altogether too much of his junior year in college pestering Shibayama Roshi, abbot of Nanzen-ji, to allow me to slap electrodes on his head while be practiced zazen). Religious scholars remind us that there are meditative practices in Western religious traditions, too, and they may be equally deserving of our attention. Shibayama's response to my entreaties was to ask whether I would make the same request of the Pope while he said Mass. This was, I think, my own personal koan -- or maybe it was my own personal keisaku, the stick that Zen masters use to keep novices awake. Contemplative prayer is a part of Jewish, Christian, and Muslim traditions as well -- it is, as St. Teresa reminds us, the way we gain intimate knowledge of God; and I think that our ignorance of these traditions reflects a kind of scientific Orientalism on our part.<br /><br />Moreover, just as research on cognition and culture would benefit from deeper understanding of the cultures from which the subjects are drawn, research on meditation would benefit from a deeper understanding of the religious context in which the act takes place. Meditation, ripped out of its religious context, may not be the same thing as the same practice in context. <br /><br />Slide24.JPG (32169 bytes)It is also important to understand that EEG tracings and brain images are not self-evident; only by knowing what purpose the meditation serves can we really understand what is going on in the brain: It makes a difference whether the goal of meditation is mindlessness or mindfulness, "unconditional loving-kindness and compassion" (Lutz, Greischar, Rawlings, Ricard, & Davidson, 2004, p. 16369) or the enlightened state of satori. If you're going to understand the cognitive science of religion, you've got to get the religion right: and this is no business for amateurs. In this respect, Shibayama gave me another koan: even before he asked me about the Pope at Mass, he kept asking "What would it mean?". I didn't have an answer then, but I think I have it now. The meaning of meditation isn't going to be found in EEG tracings or illuminated pixels. Rather, those neural measures are given meaning by the cognitive goal of the exercise. If the cognitive goal of Zen meditation is the de-automatization of everyday thought patterns (Deikman, 1966) -- well, cognitive science knows how to measure that, and it's not with fMRI (see Postscript). If the goal of Christian prayer is to gain intimate knowledge of God, as St. Teresa said -- well, perhaps not so much. But the larger point is that the cognitive goal of meditation will differ from one religion to the other. If you're going to understand the cognitive science of religion, you've got to get the religion right: and this is no business for amateurs.<br /><br /> <br />Points of Departure<br /><br />There are surely other ways in which cognitive science can contribute to religion, and in which religion can contribute to cognitive science. I may not be religious enough (or, for that matter, enough of a cognitive scientist!) to think of all of them. But I think these points of contact provide a useful starting-place for joint inquiry -- an inquiry that, I think, only makes sense if religious belief, and experience, is taken seriously by cognitive scientists -- and not just taken as something to be dismissed or explained away.<br /><br /> <br />Postscript<br /><br />OK, so how do we measure de-automatization? Back in 1966, when Deikman was writing about this, "de-automatization" was a pretty vague term. That's all changed now, as "automaticity" has a fairly precise technical meaning in cognitive psychology. In general, we can say that an automatic process has four features:<br /> <br /><br />inevitable evocation by an environmental stimulus;<br /> <br /><br />incorrigible completion once evoked; <br /> <br /><br />efficient execution, meaning that it consumes few or no attentional resources; and<br /> <br /><br />parallel processing, meaning little or no interference with, or by, other processes.<br /><br />066Stroop.jpg (100725 bytes)The classic demonstration of automaticity is the Stroop test, in which subjects are asked to name the colors in which words are printed, ignoring the meaning of the words themselves. Subjects find this hard to do when the words are color names, and especially when the color names conflict with the colors. The traditional explanation of this effect is that, for skilled readers, reading words has become automatized -- we just can't help it, and this automatic reading interferes with the task of naming colors.<br /><br />So, if one of the consequences of meditation is the de-automatization of thought processes, we would expect that meditators would show reduced interference on the Stroop test. <br /><br />069AlexanderStroop.jpg (39569 bytes)And that's exactly what Alexander found in a study of Transcendental Meditation.<br /><br /> <br /><br /> <br /><br />More systematic research by Wenk also showed that a secular (non-TM) meditation exercise also reduced Stroop interference.<br />072Wenk1Pre.jpg (53215 bytes) 073Wenk1Post.jpg (52205 bytes) 074Wenk1Change.jpg (54367 bytes)<br />076Wenk2aPre.jpg (51844 bytes) 077Wenk2aPost.jpg (51720 bytes) 078Wenk2aChange.jpg (50718 bytes)<br /><br />Wenk also examined the effects of meditation on the generation of category instances. Initially, she hoped that meditation would lead to a "freeing up" of thought, manifested in a tendency to generate less frequent, more atypical instances. <br /><br />In her first attempt, this didn't work out.<br />080Wenk2bPre.jpg (50981 bytes) 081Wenk2bPost.jpg (51250 bytes) 082Wenk2bChange.jpg (48054 bytes)<br /><br />However, a later experiment found enhanced the production of atypical instances during a category generation task -- but only when subjects were specifically instructed to produce atypical as opposed to typical instances.<br />084Wenk3Typical.jpg (49707 bytes) 085Wenk3Atypical.jpg (46964 bytes)<br /><br />Now here is a contribution of religion to cognitive science: Implicit in the standard concept of automaticity is the idea that automaticity, whether innate or achieved through extensive practice, is permanent. By contrast, meditation research seems to indicate that automatization can be reversed.<br /><br />The only fly in the ointment is that neither Alexander nor Wenk employed a meditation exercise that resembles zazen. Alexander used Transcendental Meditation, and Wenk used another yoga-like exercise that focused on breathing. Again, you've got to pay attention to the details of the religious discipline and its cognitive goals. But the larger point is that the cognitive effects of meditation are a place where religion and cognitive science can meet on common ground.<br /><br /> <br />References<br /><br />Alexander, C. N., Langer, E. J., Newman, R. I., Changler, H. M., et al. (1989). Transcendental Meditation, mindfulness, and longevity: An experimental study with the elderly. Journal of Personality & Social Psychology, 57(6), 950-964.<br /><br />Baars, B. J. (1986). The cognitive revolution in psychology. New York: Guilford Press.<br /><br />Bechtel, W., & Graham, G. (Eds.). (1998). A companion to cognitive science. Malden, Ma.: Blackwell.<br /><br />Bering, J. M. (2006a). The cognitive psychology of belief in the supernatural. American Scientist, 94(2), 142-149.<br /><br />Bering, J. M. (2006b). The folk psychology of souls. Behavioral & Brain Sciences, 29, 453-498.<br /><br />Boden, M. A. (2006). Mind as machine: A history of cognitive science. Oxford: Oxford University Press.<br /><br />Boring, E. G. (1950). A history of experimental psychology (2nd ed.). New York: Appleton-Century-Crofts.<br /><br />Bruner, J. (1992). Another look at New Look 1. American Psychologist, 47, 780-783.<br /><br />Bruner, J. (1994). The view from the heart's eye: A commentary. In P. M. Niedenthal & S. Kitayama (Eds.), The heart's eye: Emotional influences in perception and attention (pp. 269-286). San Diego: Academic Press.<br /><br />Bruner, J. S., & Klein, G. S. (1960). The function of perceiving: New Look retrospect. In W. Wapner & B. Kaplan (Eds.), Perspectives in psychological theory: Essays in honor of Heinz Werner (pp. 61-77). New York: International Universities Press.<br /><br />Cohen-Cole, S. (2007). Instituting the science of mind: Intellectual economies and disciplinary exchange at Harvard's Center for Cognitive Studies. British Journal for the History of Science.<br /><br />Coltheart, M. (2006a). Perhaps functional neuroimaging has not told us about the mind (so far)? Cortex, 42, 422-427.<br /><br />Coltheart, M. (2006b). What has functional neuroimaging told us about the mind (so far)? Cortex, 42, 323-331.<br /><br />Davidson, R. J. (2000). Cognitive neuroscience needs affective neuroscience (and vice versa). Brain & Cognition, 42(1), 89-92.<br /><br />Dawkins, R. (2006). The god delusion. New York: Houghton Mifflin.<br /><br />Deikman, A.J. (1966). De-automatization and the mystic experience. Psychiatry, 29, 334-348.<br /><br />Dennett, D. L. (2006). Breaking the spell: Religion as a natural phenomenon. 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Living with Darwin: Evolution, design, and the future of faith. New York: Oxford University Press.<br /><br />Lane, R. D., & Nadel, L. (Eds.). (2000). The cognitive neuroscience of emotion. New York: Oxford University Press.<br /><br />Lashley, K. S. (1950). In search of the engram. In Symposia of the Society for Experimental Biology (Vol. 4, pp. 454-482). New York: Cambridge University Press.<br /><br />Lazarus, R. S. (1991). Cognition and motivation in emotion. American Psychologist, 46, 352-367.<br /><br />Lutz, A., Greischar, L. L., Rawlings, N. B., Ricard, M., & Davidson, R. J. (2004). Long-term meditators self-induce high-amplitude gamma synchrony during mental practice. Proceedings of the National Academy of Sciences, 101, 16369-16373.<br /><br />Martin, L. (1986). "Eskimo words for snow": A case study in the genesis and decay of an anthropological example. American Anthropologist, 88, 418-423.<br /><br />Masters, E. L. (19916). The village atheist. In Spoon River anthology. New York: Macmillan.<br /><br />McClelland, J. L., & Patterson, K. (2002a). Rules or connections in past-tense inflections: what does the evidence rule out? Trends in Cognitive Sciences, 6(11), 465-472.<br /><br />McClelland, J. L., & Patterson, K. (2002b). `Words or Rules` cannot exploit the regularity in exceptions. Trends in Cognitive Sciences, 6(11), 464-465.<br /><br />Nadel, L. (Ed.). (2003). Encyclopedia of cognitive science. London: Macmillan Publishers.<br /><br />Nisbett, R. (2003). The Geography of Thought : How Asians and Westerners Think Differently...and Why. New York: Free Press.<br /><br />Orr, H. A. (2007). A religion for Darwinians? [review of Living with Darwin: Evolution, Design, and the Future of Faith by P. Kitcher]. New York Review of Books, 33-35.<br /><br />Osherson, D. N. (Ed.). (1995). An invitation to cognitive science (2nd ed.). Cambridge, Ma.: MIT Press.<br /><br />Panksepp, J. (1998). Affective neuroscience: The foundations of human and animal emotions. New York, NY, US: Oxford University Press.<br /><br />Pinker, S., & Ullman, M. (2002). Combination and structure, not gradedness, is the issue. Trends in Cognitive Sciences, 6(11), 472-474.<br /><br />Pinker, S., & Ullman, M. T. (2002). The past and future of the past tense. Trends in Cognitive Sciences, 6(11), 456-463.<br /><br />Pinker, S., & Ullman, M. T. (2003). Beyond one model per phenomenon. Trends in Cognitive Sciences, 7(3), 108-109.<br /><br />Pullum, G. K. (1989). The great Eskimo vocabulary hoax. Natural Language & Linguistic Theory, 7, 275-281.<br /><br />Searle, J. R. (1995). The construction of social reality. N.Y.: Free Press.<br /><br />Shea, C. (2001). White men can't contextualize. Lingua Franca, 11(6).<br /><br />Smith, C. A., & Ellsworth, P. C. (1985). Patterns of cognitive appraisal in emotion. Journal of Personality & Social Psychology, 48(4), 813-838.<br /><br />Sobel, C. P. (2001). The cognitive sciences: An interdisciplinary approach. London: Mayfield.<br /><br />Stillings, N. A., Weisler, S. E., Chase, C. H., Feinstein, M. H., Garfield, J. L., & Rissland, E. L. (1995). Cognitive science: An introduction (2nd ed.). Cambridge, Ma.: MIT Press.<br /><br />Swidler, A., & Arditi, J. (1994). The new sociology of knowledge. Annual Review of Sociology, 20, 305-329.<br /><br />Thagard, P. (2005). Mind: An introduction to cognitive science (2nd ed.). Cambridge, Ma.: MIT Press.<br /><br />Turner, M. (2001). Cognitive Dimensions of Social Science: The Way We Think About Politics, Economics, Law, and Society. New York: Oxford University Press.<br /><br />Wenk-Sormaz, H. (2005). Meditation can reduce habitual responding. Advances in Mind-Body Medicine, 21, 33-49.<br /><br />Wilson, R. A., & Keil, F. C. (Eds.). (2001). MIT Encyclopedia of Cognitive Science. Cambridge, Ma.: MIT Press.<br /><br />Woodworth, R. S. (1921). Psychology: A study of mental life. New York: Holt.<br /><br />Wozniak, R. H. (1992). Mind and body: Rene Descartes to William James. Bethesda, Maryland and Washington, D.C.: National Library of Medicine and American Psychological Association.<br /><br />Zerubavel, E. (1997). Social mindscapes : An invitation to cognitive sociology. Cambridge, Mass.: Harvard University Press.Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-83457587689409910602010-12-03T08:30:00.000-08:002010-12-03T08:32:35.786-08:00Artificial intelligence applicationWhat we can do with AI<br /><br />We have been studying this issue of AI application for quite some time now and know all the terms and facts. But what we all really need to know is what can we do to get our hands on some AI today. How can we as individuals use our own technology? We hope to discuss this in depth (but as briefly as possible) so that you the consumer can use AI as it is intended.<br /><br />First, we should be prepared for a change. Our conservative ways stand in the way of progress. AI is a new step that is very helpful to the society. Machines can do jobs that require detailed instructions followed and mental alertness. AI with its learning capabilities can accomplish those tasks but only if the worlds conservatives are ready to change and allow this to be a possibility. It makes us think about how early man finally accepted the wheel as a good invention, not something taking away from its heritage or tradition.<br /><br />Secondly, we must be prepared to learn about the capabilities of AI. The more use we get out of the machines the less work is required by us. In turn less injuries and stress to human beings. Human beings are a species that learn by trying, and we must be prepared to give AI a chance seeing AI as a blessing, not an inhibition.<br /><br />Finally, we need to be prepared for the worst of AI. Something as revolutionary as AI is sure to have many kinks to work out. There is always that fear that if AI is learning based, will machines learn that being rich and successful is a good thing, then wage war against economic powers and famous people? There are so many things that can go wrong with a new system so we must be as prepared as we can be for this new technology.<br /><br />However, even though the fear of the machines are there, their capabilities are infinite Whatever we teach AI, they will suggest in the future if a positive outcome arrives from it. AI are like children that need to be taught to be kind, well mannered, and intelligent. If they are to make important decisions, they should be wise. We as citizens need to make sure AI programmers are keeping things on the level. We should be sure they are doing the job correctly, so that no future accidents occur.<br />AIAI Teaching Computers Computers<br /><br />Does this sound a little Redundant? Or maybe a little redundant? Well just sit back and let me explain. The Artificial Intelligence Applications Institute has many project that they are working on to make their computers learn how to operate themselves with less human input. To have more functionality with less input is an operation for AI technology. I will discuss just two of these projects: AUSDA and EGRESS.<br /><br />AUSDA is a program which will exam software to see if it is capable of handling the tasks you need performed. If it isn't able or isn't reliable AUSDA will instruct you on finding alternative software which would better suit your needs. According to AIAI, the software will try to provide solutions to problems like "identifying the root causes of incidents in which the use of computer software is involved, studying different software development approaches, and identifying aspects of these which are relevant to those root causes producing guidelines for using and improving the development approaches studied, and providing support in the integration of these approaches, so that they can be better used for the development and maintenance of safety critical software."<br /><br />Sure, for the computer buffs this program is a definitely good news. But what about the average person who think the mouse is just the computers foot pedal? Where do they fit into computer technology. Well don't worry guys, because us nerds are looking out for you too! Just ask AIAI what they have for you and it turns up the EGRESS is right down your alley. This is a program which is studying human reactions to accidents. It is trying to make a model of how peoples reactions in panic moments save lives. Although it seems like in tough situations humans would fall apart and have no idea what to do, it is in fact the opposite. Quick Decisions are usually made and are effective but not flawless. These computer models will help rescuers make smart decisions in time of need. AI can't be positive all the time but can suggest actions which we can act out and therefor lead to safe rescues.<br /><br />So AIAI is teaching computers to be better computers and better people. AI technology will never replace man but can be an extension of our body which allows us to make more rational decisions faster. And with Institutes like AIAI- we continue each stay to step forward into progress.<br />No worms in these Apples<br /><br />by Adam Dyess<br /><br />Apple Computers may not have ever been considered as the state of art in Artificial Intelligence, but a second look should be given. Not only are today's PC's becoming more powerful but AI influence is showing up in them. From Macros to Voice Recognition technology, PC's are becoming our talking buddies. Who else would go surfing with you on short notice- even if it is the net. Who else would care to tell you that you have a business appointment scheduled at 8:35 and 28 seconds and would notify you about it every minute till you told it to shut up. Even with all the abuse we give today's PC's they still plug away to make us happy. We use PC's more not because they do more or are faster but because they are getting so much easier to use. And their ease of use comes from their use of AI.<br /><br />All Power Macintoshes come with Speech Recognition. That's right- you tell the computer to do what you want without it having to learn your voice. This implication of AI in Personal computers is still very crude but it does work given the correct conditions to work in and a clear voice. Not to mention the requirement of at least 16Mgs of RAM for quick use. Also Apple's Newton and other hand held note pads have Script recognition. Cursive or Print can be recognized by these notepad sized devices. With the pen that accompanies your silicon note pad you can write a little note to yourself which magically changes into computer text if desired. No more complaining about sloppy written reports if your computer can read your handwriting. If it can't read it though- perhaps in the future, you can correct it by dictating your letters instead.<br /><br />Macros provide a huge stress relief as your computer does faster what you could do more tediously. Macros are old but they are to an extent, Intelligent. You have taught the computer to do something only by doing it once. In businesses, many times applications are upgraded. But the files must be converted. All of the businesses records but be changed into the new software's type. Macros save the work of conversion of hundred of files by a human by teaching the computer to mimic the actions of the programmer. Thus teaching the computer a task that it can repeat whenever ordered to do so.<br /><br />AI is all around us all but get ready for a change. But don't think the change will be harder on us because AI has been developed to make our lives easier.<br />The Scope of Expert Systems<br />As stated in the 'approaches' section, an expert system is able to do the work of a professional. Moreover, a computer system can be trained quickly, has virtually no operating cost, never forgets what it learns, never calls in sick, retires, or goes on vacation. Beyond those, intelligent computers can consider a large amount of information that may not be considered by humans.<br /><br />But to what extent should these systems replace human experts? Or, should they at all? For example, some people once considered an intelligent computer as a possible substitute for human control over nuclear weapons, citing that a computer could respond more quickly to a threat. And many AI developers were afraid of the possibility of programs like Eliza, the psychiatrist and the bond that humans were making with the computer. We cannot, however, over look the benefits of having a computer expert. Forecasting the weather, for example, relies on many variables, and a computer expert can more accurately pool all of its knowledge. Still a computer cannot rely on the hunches of a human expert, which are sometimes necessary in predicting an outcome.<br /><br />In conclusion, in some fields such as forecasting weather or finding bugs in computer software, expert systems are sometimes more accurate than humans. But for other fields, such as medicine, computers aiding doctors will be beneficial, but the human doctor should not be replaced. Expert systems have the power and range to aid to benefit, and in some cases replace humans, and computer experts, if used with discretion, will benefit human kind.<br /><br />More essays to come. If you have a suggestion or a possible contribution<br />please commentAnonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-39887933453311407032010-12-01T08:18:00.000-08:002010-12-14T04:15:14.244-08:00Chanakya a servant leader<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiT71KZu8KhjkO2FpTstg65oq3bnbAB7sv9IG7fSySu_F3qdddzSBRRBSLm5wxwmE1qwAbD869gRKSAkulru2jTFswRAlG1DEoc-1m3vYnkjWms_8IeGSCEr1dRIKqWTCmrCK7pbOPQ4qE/s1600/chanakyashastra1.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 292px; height: 285px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiT71KZu8KhjkO2FpTstg65oq3bnbAB7sv9IG7fSySu_F3qdddzSBRRBSLm5wxwmE1qwAbD869gRKSAkulru2jTFswRAlG1DEoc-1m3vYnkjWms_8IeGSCEr1dRIKqWTCmrCK7pbOPQ4qE/s400/chanakyashastra1.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5550510376940565106" /></a><br />The Brahmin lecturer in the Nalanda University, who not only uprooted the Nanda Dynasty & enthroned the candidate of his choice as well as the deserving lad(Politics & economics grad from Takshila& fav student of Chankya) & dasi putra - Chandragupta Maurya, but he also totally controled the then poitical situation to harmonise the & strengthen the nation.Chanakya is trully a marvel and a great thinker.He was a political master mind & thus was his NitiShastra so well acclaimed for centuries.He also, was very well versed in the possible businesses, the revenue generation, the administration policies, the state affairs, military needs of a nation, nation building etc, which in combination given birth to the second largely acclaimed & still relevant on most of the fields .. TREATISE ON ECONOMICS, Chanakya Sutra(or arthashastra)<br /><br />Chanakya & the Magadh Dynasty<br />Chanakya has been attributed with the name of Kutil-Matih Kautilya, which means that he was man with twisted brain and intellect.<br />Thus he was named as Kautilya, by the think tanks of that era. Since he was the son and student of Acharya Chanak, therefore, he was also addressed as Chanakya. Otherwise, he was Vishnugupta for his parents, friends and the Gurukula community including all the official documents of the time.<br />Beyond doubt, he was an arch-diplomat. Being the Adhishthhata/Dean and Acharya/Professor of the faculty of Politacal and Economic Thought of the Brihaspati and Shukra Niti at the Takshashila, he was himself talented in the history,criminology, law and legal institutions along with the theory and applied economics. He was the chief architect of the foundation of the Maurya administration. He is known to the western world, the Indologists and the students of the comparative political thought either as Chanakya or Kautilya, because of his great contribution towards -a treatise on the Political economy - Artha Shastra<br />He was an economic strategist and applied those strategies for the welfare schemes, enhancement of revenue, and application of other schemes during Chandragupta's rule.<br />Magadha having strategically the strong base and centrally located, served the mission of Chanakya to see India free from any foreign invasion in future and to inculcate the spirit of Indian nationalism in the kings of smaller states under Chandragupta Maurya .<br />Chankya & idea of one nation<br />Chanakya was more interested in the cultural and political integration on the strong foundation of the socio-religious environment.<br />That was why, he believed that Shasatra / military strength, Shastra/ scriptural attainment should be combined for the welfare of the then India. As an educationist, he felt the necessity of the interdisciplinary courses and comparative studies, which must be in the higher curriculum. He made the two hands of a Shastra/ ruler, stronger.<br />The first component is the physical strength to combat any eventuality and the other is for intellectual analysis to live with peace for attaining progress and prosperity. A nation can forge ahead, when the internal peace prevails and can compete the challenges of the time, when the policy planners are properly trained in their respective fields. This leads in the specialization of the administrative network, under the capable but honest hands. Chanakya succeeded in implementing the secret agency lead by Bhagurayana and Siddharthaka faithfully. All the secret services were put to checks and cross checks. Both the Intelligence Chiefs conducted the missions in bringing political integration under the banner of Chandragupta Maurya with a feeling of "Bharata is one"<br />Chanakya - The Nation Builder<br />Acharya Chanakya being a great socio-political scientist at the university of Takshashila, became very upset with the invasion of Alexander, but did not loose his heart. He made conferences and seminars on the burning topic in the campus : Save Bharata from Invasion.<br />Because of his inborn genius and selfless dedication, he gained the support of the Kulapati/Chancellor of the university to hold such meetings in private and public to mobilize the human resource to see Alexander out of the territories of Bharata and to create the Central government to make Bharata militarily a strong nation in defending the borders of the Rashtra and for the internal peace, whenever need arises. He succeeded in his mission, through Chandragupta Maurya, who studied the military science as well and was appointed the Senapati Kartikeya/Commander of the Liberation force's with the head quarters at the university of Takshashila. He succeeded in his mission , through his political wisdom, diplomatic policies and the in-depth research in the Socio-political thought of India. In spite of his best efforts, Alexander got hold of the territory of the frontiers. His Kshatraps/military commanders got hold on the land.<br />After Alexander died during his return. He got Carnivallia- the daughter of Seleukos married to Chandragupta Maurya to make him much stronger in dealing with the Indo-Greek ties, both politically and diplomatically. This marriage took place under the treaty of "jus connubii" or the rights earned by marriage. It was the diplomatic vision of Chanakya that Seleukos defeated his sworn enemy Antigonus. In return Chandragupta was given the territory of Kabul,Gandhar and Herat. Then Chandragupta annexed the Punjab and Saurashtra. He was also given the port of Patal at the sea shore. The foremost aim of Chanakya was to see a strong Bharata to flourish, after the invasion of Alexander.<br />He succeeded in his dream, which he turned into reality.<br />The Arthashastra<br />The Artha Shastra is divided in 15 books known as Adhikarnas and divided into 180 sections known as Prakarnas, again each section is further divided into 150 Adhyayas/ chapters<br /><br />Book 1 It deas with the discipline and training of the ruler/king, criminal penal code and its enforcement, eligibility of the ministers, administrative system and intelligence network system.<br /><br />Book 2 It deals with the organizational system based on the bureaucratic set up. The duties and responsibilities, procedure and norms for the collection of taxes, trade and commerce.<br /><br />Book 3 It deals with civil laws and administration.<br /><br />Book 4 It deals with suppression of anti-social activities<br /><br />Book 5 Action taking laws against sedition and treason, scales of pay and fixation of the expenses for the royal entourage, including the government officials<br /><br />Book 6 It deals with the essential features of the state units, consisting of seven - . fold system<br /><br />Book 7 It deals with the inter- state political and diplomatic relations.<br /><br />Book 8 Measures against natural calamities and dangers at the time of calamities<br /><br /><br />Book 9 It deals with military campaigns and its refresher courses.<br /><br />Book 10 It deals with ancillary problems in the defense.<br /><br />Book 11 It deals with the economic planning and political institutions.<br /><br />Book 12 It deals with research and analysis of the secret services<br /><br />Book 13 Regarding the fresh set-up measures to be taken in a conquered country.<br /><br />Book 14 Regarding the secret designs for the destruction of enemies<br /><br />.Book 15 It is the glossary regarding the technical terms used in the Artha Shastra<br />The Duties of a King The Arthasastra<br />Kautilya - Prime Minister to Emperor Chandragupta Maurya (4th Century BCE)<br />How chanakya succeded to be the greatest and truly the one and only servant leader for generations.<br />The cause comes to identify chanakya as a true leader and why is there a need to usher in a servant and not a feudal leader in this conniving nexus of politicians and executive body of India.<br />The functions of a servant-leader<br /><br />“True leadership emerges from those whose primary motivation is a deep desire to help others.”<br /><br /> Many leaders of our country advocated the injection of servant leadership into India’s systemic governance. In spite of the extensive damage that colonialism has done to capacity for holistic development, the continent can re-invent itself by effective leadership shorn of graft. <br /><br />Crying over split milk serves no practical purpose. Elegiac anti-Western rhetorics will not build the continent good roads or feed and educate its rural poor. What should be done is stop buckpassing, yank off fatalism and negative rationalism, and face the challenges of India’s rebirth with servant leadership.<br /><br />As a leadership approach, servant leadership will aid honest harnessing of the continent’s vast resources to forge its sustainable wealth and welfare. Also, it will ensure that leaders rule with Messianic motive unfettered by neo-colonial intrusion. Further, servant leadership will rid Africa of dictatorship as it runs on consensus instead of coercion, preferring collectivism to individualism.<br /><br />The concept<br />As a concept, servant leadership was coined and defined by Robert K. Greenleaf (1904-1990) in his essay titled The servant as leader, published in 1970. Greenleaf had spent 40 years in the field of management research, development and education at AT&T. On retirement, he took up another career teaching and consulting at a number of major academic institutions and corporations, which included the Havard Business School, MIT, Mead Corporation and Ford Foundation.<br />Greenleaf’s idea of servant leadership might have been inspired by his experiences during his half-century work at the helm of large institutions. But what helped crystallise his thinking on the concept was the lesson he learnt reading Hermann Hesse’s novel, Journey to the East, which told the story of a people on a journey for a spiritual purpose. Writing in the journal, Leader to Leader, (No.34, Fall 2004), Larry Spears, who is the CEO of Robert K. Greenleaf Center for Servant Leadership, said “Greenleaf concluded that the great leader is first experienced as a servant to others, and that this simple fact is central to the leader’s greatness.” Spears continued: “True leadership emerges from those whose primary motivation is a deep desire to help others.”<br /><br />The servant-leader concept offers an alternative approach to leadership practice – leading others by serving their mutual interest. The emphasis, in Spear’s words, is “increased service to others, a holistic approach to work, promoting a sense of community, and the sharing of power in decision making”. In recent years, servant-leadership as a leadership development concept has spawned scholarly writings by scholars such as Stephen Covey, Peter Block, Peter Senge, Max DePree, Margaret Wheatley, Ken Blanchard, John Sullivan, and others. Greenleaf’s works together with those of these leadership consultants have helped sustain the concept’s currency in leadership practice and win it many disciples in education and corporate worlds.<br /><br />A servant-leader, according to Greenleaf, is “one who is a servant first”. He wrote: “It begins with the natural feeling that one wants to serve. Then conscious choice brings one to aspire to lead. The difference manifests itself in the care taken by the servant – first to make sure that other people’s highest priority needs are being served.” Greenleaf provides the test questions for servant-leadership. He asked: “Do those served grow as persons, do they, while being served, become healthier, wiser, freer, more autonomous, more likely themselves to be servants…?”<br /><br />Greenleaf may be responsible for the coinage and definition of servant-leadership; but the idea wasn’t entirely his own. According to Wikipedia, “Chanakya or Kautilya, the famous strategic thinker from ancient India, wrote about servant leadership in his 4th century book, Arthashastra. Also, the Lord Jesus taught the concept when He said to His disciples, “Ye know that they which are accounted to rule over the Gentiles exercise lordship over them; and their great ones exercise authority upon them. But so it shall not be among you; but whosoever will be great among you, shall be your minister; and whosoever of you will be chiefest shall be servant of all” (Mark 10:42-45).<br /><br />Wikipedia (2001) notes that servant-leadership, an “upside down leadership style, puts the needs of followers above the needs of the leader, promotes teamwork, individual dignity and worth, and results in a synergy of purpose unachievable with the old leadership models”. As organisational management style, servant leadership, works by “eschewing the common top-down hierarchical style and instead emphasising collaboration, trust, empathy and the ethical use of power … The objective is to enhance the growth of individuals in the organisation and increase teamwork and personal involvement”.<br /><br />The characteristics<br />Larry Spears has extracted the characteristics of servant leaders from Greenleaf’s original writings. They are 11 in number. Some of these characteristics are inborn; while others can be developed through education and practice.<br />For example, characteristics such as calling, empathy, healing and stewardship are more of inherent personal traits than learned skills. A leader must have tested positive for these traits to be successful at servant-leadership practice. The remaining characteristics – listening, awareness, persuasion, conceptualisation, foresight, growth and building community can be learned and continually developed by servant-leaders.<br /><br />Now, you can see that servant leadership is more than a wish. You must be both born and made for it. Writing in NebGuide (2002), leadership development specialists, John E. Garbuto and Daniel W. Wheeler, observed that servant leaders have a natural deeply-rooted value-based calling to serve others. <br /><br />“A servant leader,” they asserted, “is willing to sacrifice self-interests for the sake of others”. They warned: “This characteristic cannot be taught, so unless a person has a natural calling to serve, servant leadership is not realistic or compatible style.” They counselled people to “reflect and thoughtfully assess the degree to which (they) have what it takes to be a servant leader”.<br /><br />This counsel, however, should be directed at African nations’ electoral institutions and the continent’s hasty voters. What about testing election candidates for servant-leaders’ traits before they are cleared to contest? What about educating the voters about the principles and profits of servant leadership persuading them to vote for candidates with servant-leader potentials?<br /><br />Africa’s political leadership will profit much from servant leadership. Check the records, and you will see that African leaders that turn their nations the right side up are those who operate with principles of leadership servanthood. Such leaders aren’t motivated to seek political office for increased power; but are out to fill the void in their people’s collective existence. No wonder, they are able to feed their nations. African organisations, too, should include servant-leaders’ traits in their criteria for management positions and design appropriate means to measure them.<br /><br />The critics<br />The philosophy of servant-leadership has been challenged by some leadership scholars who have objected to the implications of its metaphoric paradox. One critic was apparently disturbed by the connotations of the term “servant” in the compound word, “servant-leadership”. He argued that, “serving people’s needs creates the image of being slavish or subservient… The principles of servant leadership are admirable. It is the image of servant with a slave-like connotation that is problematic.”<br /><br />But, it need not be so. Greenleaf didn’t call leaders to carry their subordinates’ briefcases or stand up when a line officer enters the office. Servant-leadership doesn’t mean nobody is in charge. It doesn’t seek to blur the distinction between the leader and the led. But, it does recommend that the leader conducts business with the people’s all-round welfare in mind. <br />In fact, one of the critics concedes that servant leadership “forces us away from self-serving, domineering leadership and makes those in charge think harder about how to respect, value and motivate people reporting to them.” According to Larry Spears, “At its core, servant leadership is a long-term, transformational approach to life and work … that has the potential for creating positive change throughout our society”. <br /><br />This leadership approach need not conflict with organisational goals as some critics may fear. In fact, most industrial crises can be traced to workers’ dissatisfaction triggered when leaders, in the haste to achieve a dream bottom-line, adopt policy that sets workers’ teeth on edge. Servant leadership can help prevent this. All that is needed to ensure that the approach works well is to harmonise organisational goals with workers’ real and felt needs. I will now outline the characteristics of the servant leader.<br /><br />* Listening<br />Communication skills are imperative to effective leadership. But the servant-leader isn’t only a good speaker; he is also a good listener. For, he needs to hear the people’s views and feel their pulse to determine the direction the nation or organisation would go to realise its goals. Many an African political leader is reputed to be a bad listener; some are known to have developed a hard artery against expert advice of state officials and public opinion leaders; nor do they hear the cries of their people for attention. This is one reason why many African leaders fail. For, whether in a nation or an organisation, only leaders who listen intently to the people they are leading can have a better shot at satisfying both corporate and individual needs.<br /><br />* Empathy<br />Another chief reason why many Indian leaders may fail to improve the state of their nations and people is their ack of empathy, because they live outside the people’s world. “The servant-leader, wrote Spears, “strives to understand and empathise with others”. The leader may not pander to the people’s whim; nonetheless, he views their intentions as good and values their feelings. But this won’t happen unless the leader chooses to wear the people’s shoes. A servant leader can’t live in a cocoon.<br />.The servan leader must be like the silkworm that emanates its days work without bothering about the result and benefactors.<br /><br />http://cj.my/politickler/2010/02/25/have-you-heard-about-servant-leadership/ read this post to feel more..Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-2222261330050342072010-12-01T07:21:00.000-08:002010-12-01T08:00:18.241-08:00Gandhari a story untold in the veil<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGDRZuJE25QWSHVGeLhZRHP15gznl7g3a5eFSXQ-lh2GDjOnLkZz4owCqTSzHwQmKnW7gB0fAEiB1Q5PxhLSrBif9vR_ldZ817cDUdTE5kb670MPiUAfPlfYp1ua6KdsU6NX2_YSLxVbc/s1600/beauty-in-veil.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 300px; height: 297px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiGDRZuJE25QWSHVGeLhZRHP15gznl7g3a5eFSXQ-lh2GDjOnLkZz4owCqTSzHwQmKnW7gB0fAEiB1Q5PxhLSrBif9vR_ldZ817cDUdTE5kb670MPiUAfPlfYp1ua6KdsU6NX2_YSLxVbc/s400/beauty-in-veil.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5545743535463488306" /></a><br /> <br /> What lovely things has nature for me behold<br /> What will I do if I kept a veil to keep me blindfold<br />Gandhari to me is an enigma a bigger one to kunti and draupadi .A person who takes the royal scourge on herself while veiling hers dogma.The question i always asked myself <br />Was gandhari just a symbol of ignorance of the human mind.<br />No it will be a pity if i intend to decipher her character and symbolize her deeper wails with objective simplicity.<br />Gandhari among the kauravas was the among the best learners of the royal terms.<br />She knew she had to leave a life of disdain for patronizing the well fare of her children and her husband.<br />This combined with shakunis motives was enough for her never to let her veil fall and see the outside world.<br />Was then gandhari a snob like all of us modern day twitters and facebookers who lack the energy to understand the outside world as we put a veil to let others know our fears and moral rejections.<br />This is gandhari she was pragmatic she never made any mistakes and always made effort to say the right things she was an appropiate empress.<br />But snobishness led to a 100 thoughts like a 100 sons and then all of them were destroyed although they were all powerful.This means dharma instigates the mind to create verses but with time all this gets destroyed and the one and all thats left is your own consciousness.This is why Gandhari remains a mute when her sons are killed but blames krishna when all of them do so.<br />Gandhari symbolizes the pragmatism in us a viel of uncertain certainity when the eyes cannot see fully but the mind can understand the action <br /><br /><br />This lovely article was published in 3oth nov 2008 sunday newspaper (http://devdutt.com/tears-of-gandhari/)<br />Then she wept, this old, frail, mother of a hundred sons. The great battle had been fought. Dharma had been established. Around her were the corpses of her hundred sons: some with broken necks, some with smashed skulls, some with open chests, and one with a broken thigh. The wailing of her widowed daughters-in-law filled her ears. They mourned for her sons and her grandsons, all of whom were killed by the Pandava army. Tears rushed out of her eyes, making her blindfold so wet that she feared that she would be able to see those dead faces through the cloth. Unable to bear the thought, she squeezed shut her eyes. The hundred pots from which these hundred were born occupied her courtyard in the palace. But these were bodies of grown men, princes, warriors, each one with a broad chest and long arms. They occupied an entire field. Their bodies still gleamed with their sweat, their armors, their jewels, their weapons. How magnificent they would have looked as they marched out the city blowing a hundred conch-shells?<br /><br />But they were villains. They had to be killed for dharma to be established. Rather than wishing them victory had she not wished victory to dharma? Did she not doubt their righteousness? Did she not feel they were not quite the children of destiny? That privilege rested with her five nephews, the sons of Pandu. Yes, they had gambled away their wife and kingdom, but they had been punished for it – thirteen years of humiliating exile. They were sinless when they marched into Kurukshetra. But not her sons – they had not washed away the sin of publicly disrobing a helpless woman. They had argued that the thirteen years of exile was not yet over and so they were well within their rights not to return the Pandava lands, but when Krishna had brilliantly argued otherwise, they had simply said, like petulant children refusing to share their toy, “Not a needlepoint of territory shall we part with.” That is when she knew that victory may not be theirs. Dharma was not with them.<br /><br />Do mothers of villains have the right to weep? Everyone mourns for Arjun’s son Abhimanyu who was killed by his uncles, for Bhima’s son, Ghatotkacha, who was served as a human shield for the Pandavas, for the five sons of Draupadi who were so mercilessly slaughtered at night in that dastardly attack by Ashwatthama. They were heroes. They were sons of heroes. Her sons – must the mourning for them be more muted. They lost. They were without doubt villains. But they were her sons.<br /><br />When children die violently, in the generations to come, every mother mourning for her son will say, “My son is like the son of the Pandavas, innocent and righteous. Why did they die? No one will say, my son was like the son of Gandhari for Gandhari’s sons deserved to die. ” We want our children to be heroes, martyrs, not villains or terrorists. Hero or villain, martyr or terrorist, they are children. And a mother will weep for all of them.<br /><br />Wherefrom come heroes and villains? Who creates heroes and villains? Is it you, Vyasa, storyteller? Did you judge who is right and who is wrong, who is innocent and who is not? What is your measuring scale? Where did you get it from? The pain of a villain’s mother is as deep as a hero’s mother. Give her some consideration.<br /><br />Says Gandhari, why did my children refuse to share their kingdom with their cousins? Why did Karna who accompanied my firstborn, Duryodhana, everywhere not teach them the value of charity? We had so much, surely they could have accommodated five more. Their refusal had no reason except greed. Sheer meanness. Animals are neither greedy nor mean, only humans are. Animals are neither charitable nor kind, only humans are. My children chose to be humans – the wrong type of humans. But they were my children nevertheless and I weep for them.<br /><br />Says Gandhari, maybe my children became greedy because of me. Their father could never see them; I, their mother, refused to see them. Basking in the glory of being a noble wife, I blindfolded myself from their childhood. I never saw their birthmarks. I never saw their beauty. All I felt was their breath and their sweat. Hundred tiny hands clung to my robes when I walked down the palace corridors. Now a hundred lifeless hands yearn to touch me.<br /><br />Maybe my children would have been generous if my husband was allowed to be a king. He was the elder son, after all. But blind men are not allowed to be kings. Perhaps that law that denied my husband kingship is the cause of my children’s villainy. Who makes such laws? Ancestors? Then I hold the ancestors responsible for the crime of my children.<br /><br />Vyasa, storyteller, do you realize that the Pandavas are not of your blood? The Kauravas have the blood of Dhritarashtra, your first son by Ambika. Your second son, Pandu, born of Ambalika, did not father any sons. And laws will not allow your third son, born of a servant woman, to wear the crown. The villains of the epic are your grandchildren. Do you feel noble, an objective keeper of dharma, as you condemn them and described the gory details of their murder? Or are you so great an ascetic that you refuse to acknowledge your fatherhood? Do you prefer addressing the Kauravas are villains rather than grandchildren? Detached, you do not feel my pain. You feel nobody’s pain.<br /><br />Every day, henceforth, for thirty six years, Bhima will remind me and my husband how he killed our hundred sons. When we sit down to eat, just as when we are about to put the food in our mouth, he will crack his knuckles so that we hear the sound that came when he broke their bones or ripped open their chest. Draupadi will try to stop him, but he will justify his actions, “They must never forget their children’s villainy. They were quiet when you screamed for help in the gambling hall. Their silence led to the death your sons and my Ghatotkacha. Why forgive them? Let me have the pleasure of reminding them how I killed each and everyone of their hundred sons. How they begged me to stop and how I drank their blood.”<br /><br />If I had eyes, says Gandhari, I would look at Draupadi and demand to know is this the end she wanted when she screamed curses at my sons? Yes, they disrobed you and you have washed your hair in their blood. It was right they were killed. Now, look at me, I am your victim – the victim of your justified outrage: a weeping mother, old, alone, a blindfolded woman with a blind husband, destitute, criminal parents who never looked at their children, wretched couple who were blind to the faults of their children. We are paying the price of poor parenting. We deserve this, yes. Does it make you happy to see us so?<br /><br />There is a little story that Vyasa has not included in the great epic perhaps because it is too cruel in its honesty to put down in writing. Bards say, that Gandhari refused to leave the battleground strewn with corpses of her children even when the sun set. “Go home,” she told her husband and her servants and her daughters-in-law, “Let me be here alone with my children. Their presence comforts me.” So they left her alone. Old and frail, she waved her stick to keep the wolves and vultures from getting to the rotting flesh of her sons. Krishna came and tried to persuade her. “They are gone,” he said, “Why do you cling to their bodies.” And she replied, “You will never know a mother’s pain.” And he said, “A pain remains until another pain comes along.” And she retorted, “This pain is permanent. It is a mother’s pain. It will not pass.” Krishna left. The moon rose. Hungry wolves waited for the mother to tire. She waved her stick with determination – none would get to her sons. They were under her protection. Suddenly, Gandhari felt a pang of hunger. A hunger she had never felt before. A great hunger that it caused her to bend and bind her stomach. It was as if she had not eaten for a thousand days. She could not think or feel anything. All she wanted suddenly was food. And when the thought of food entered her mind, the smell of a mango entered her nostril. It was the sweetest of smells and it came from above her. She tried to get to it but it was out of reach. So she found a stone and climbed on it to get to it. Still the mango was out of reach. She put another stone above the first one, but the mango was still out of reach. Then other stone and another, a whole pile, before she finally got hold of the mango. She plucked it and sucked on it: it was the most sweetest richest succulent fruit she had ever eaten. She ate it quickly, even the skin, licked her fingers and felt the hunger pass away. With the hunger gone, the pain returned – the horror of her children’s death. What was she doing eating a mango when they were dead? She felt the stones on which she was sitting – they felt softer and wet, almost like flesh! She recoiled. These were not stones on which she sat; these were the bodies of her children. She sat on them and ate mangoes. How could she? Then she remembered Krishna’s words, “A pain remains until another pain comes along.” This was his way of teaching that her pain, though very deep and very valid, was like all pains impermanent. This was a cruel lesson of a ruthless god. Gandhari howled at the truth of her insight. Then she screamed a curse, “May you Krishna witness the death of your children and your children’s children. And may you die alone in the forest, hunted down like a beast.”<br /><br />Krishna came and hugged her. She wept. And she felt Draupadi weeping next to her. Both were being hugged by Krishna, the mother of villains and the mother of heroes, both being comforted by he who they say is God. He said nothing. He allowed Gandhari to vent out her venom and he accepted the curse quietly – no retaliatory curse. Yes, his children would die as Gandhari had deemed fit and so would he. Let his clan suffer so that the spiral of vendetta does not continue. It has to end sometime. And if this demands the sacrifice of his clan, then let it be so.<br /><br />Look Draupadi, your hair has been died with the blood of Gandhari’s children. But in getting that blood, so much rage was generated that it cost you the lives of your five sons. Was it worth it? Could you have forgiven? Or was vengeance the only recourse? Is vengeance ever the answer? He who strikes another always believes he is right in doing so – they are heroes, they are martyrs. But ask the one struck down – they will call the hero a villain, they will call the martyr, a terrorist. Gandhari weeps for her children – her heroes, your villains. You weeps for your children – your heroes, her villains. When will this stop? Will humans discover the power to share and forgive, strike the root cause of violence?<br /><br />Gandhari remembers Sanjay narrating the song that Krishna sang before the war – the Bhagavad Gita. It was not an elaborate excuse to go to war. It was an understanding of wherefrom comes war. Dharma, she realized, is not that which heroes and martyrs believe is right. It was clearly something else.<br /><br />Dharma is that which makes human divine – our ability to say no to the beast within us, our ability to renounce the law of the jungle. The law of the jungle, that might is right, is acceptable for animals – but when humans follow it and dominate the weak, they subscribe to adharma. From the desire to dominate comes greed, the insatiable urge for power, for land, from the desire to dominate comes the desire to win, even in a gambling match, from the desire to dominate comes the willingness to wager one’s brothers and one’s wife. From adharma comes righteous indignation – the desire to impose one’s will on others.<br /><br />Dharma is about listening, not speaking; dharma is about giving, not taking; dharma is about helping the helpless; dharma is about affection, not domination. Dharma happens when hungry men share their food. Gandhari’s children died because they refused to share their land. Draupadi’s children died because she could not forgive. So long as we refuse to share, so long as we refuse to forgive, so long as we find excuses to justify our greed, war will happen and heroes will never find peace.<br /><br />Vyasa raises both his hands and shouts, “Follow dharma and there will be peace in the world. True peace, not peace born by dominating the other.” Is anyone listening?Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-7914871188217091092010-11-30T21:37:00.000-08:002010-11-30T21:41:06.710-08:00Sanskrit & Artificial Intelligence — NASA Knowledge Representation in Sanskrit and Artificial Intelligence<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiByWogk_HcljWcoSETjzg1NYp2iPlmE-OI2rn6bXmXm8oV2QjiDFnwmTC_VKNTrIU-mgIT76lrh5gATcvRhmq2dvxXZ7-YSSAEIdGOMCtZYCdQx_NwxzR077eQsGJzgucmMrLs4ws3ab8/s1600/sansk-XML-generator.jpg"><img style="float:left; margin:0 10px 10px 0;cursor:pointer; cursor:hand;width: 400px; height: 166px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiByWogk_HcljWcoSETjzg1NYp2iPlmE-OI2rn6bXmXm8oV2QjiDFnwmTC_VKNTrIU-mgIT76lrh5gATcvRhmq2dvxXZ7-YSSAEIdGOMCtZYCdQx_NwxzR077eQsGJzgucmMrLs4ws3ab8/s400/sansk-XML-generator.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5545584404029687362" /></a><br /><br /><br /><br /><br />NASA AstronautIn the past twenty years, much time, effort, and money has been expended on designing an unambiguous representation of natural languages to make them accessible to computer processing. These efforts have centered around creating schemata designed to parallel logical relations with relations expressed by the syntax and semantics of natural languages, which are clearly cumbersome and ambiguous in their function as vehicles for the transmission of logical data. Understandably, there is a widespread belief that natural languages are unsuitable for the transmission of many ideas that artificial languages can render with great precision and mathematical rigor.<br /><br />But this dichotomy, which has served as a premise underlying much work in the areas of linguistics and artificial intelligence, is a false one. There is at least one language, Sanskrit, which for the duration of almost 1,000 years was a living spoken language with a considerable literature of its own. Besides works of literary value, there was a long philosophical and grammatical tradition that has continued to exist with undiminished vigor until the present century. Among the accomplishments of the grammarians can be reckoned a method for paraphrasing Sanskrit in a manner that is identical not only in essence but in form with current work in Artificial Intelligence. This article demonstrates that a natural language can serve as an artificial language also, and that much work in AI has been reinventing a wheel millenia old.<br /><br />Sanskrit - XML Generator<br /><br /><br /><br /><br />First, a typical Knowledge Representation Scheme (using Semantic Nets) will be laid out, followed by an outline of the method used by the ancient Indian Grammarians to analyze sentences unambiguously. Finally, the clear parallelism between the two will be demonstrated, and the theoretical implications of this equivalence will be given.<br /><br /> <br /><br />Semantic Nets<br />For the sake of comparison, a brief overview of semantic nets will be given, and examples will be included that will be compared to the Indian approach. After early attempts at machine translation (which were based to a large extent on simple dictionary look-up) failed in their effort to teach a computer to understand natural language, work in AI turned to Knowledge Representation.<br /><br />Since translation is not simply a map from lexical item to lexical item, and since ambiguity is inherent in a large number of utterances, some means is required to encode what the actual meaning of a sentence is. Clearly, there must be a representation of meaning independent of words used. Another problem is the interference of syntax. In some sentences (for example active/passive) syntax is, for all intents and purposes, independent of meaning. Here one would like to eliminate considerations of syntax. In other sentences the syntax contributes to the meaning and here one wishes to extract it.<br /><br />Sanskrit Semantic Net System<br /><br />I will consider a "prototypical" semantic net system similar to that of Lindsay, Norman, and Rumelhart in the hopes that it is fairly representative of basic semantic net theory. Taking a simple example first, one would represent "John gave the ball to Mary" as in Figure 1. Here five nodes connected by four labeled arcs capture the entire meaning of the sentence. This information can be stored as a series of "triples":<br /><br />give, agent, John<br /><br />give, object, ball<br /><br />give, recipient, Mary<br /><br />give, time, past.<br /><br />Note that grammatical information has been transformed into an arc and a node (past tense). A more complicated example will illustrate embedded sentences and changes of state:<br /><br />John Mary<br /><br />book past<br /><br />Figure 1.<br /><br />"John told Mary that the train moved out of the station at 3 o'clock."<br /><br />As shown in Figure 2, there was a change in state in which the train moved to some unspecified location from the station. It went to the former at 3:00 and from the latter at 3:O0. Now one can routinely convert the net to triples as before.<br /><br />The verb is given central significance in this scheme and is considered the focus and distinguishing aspect of the sentence. However, there are other sentence types which differ fundamentally from the above examples. Figure 3 illustrates a sentence that is one of "state" rather than of "event ." Other nets could represent statements of time, location or more complicated structures.<br /><br />A verb, say, "give," has been taken as primitive, but what is the meaning of "give" itself? Is it only definable in terms of the structure it generates? Clearly two verbs can generate the same structure. One can take a set-theoretic approach and a particular give as an element of "giving events" itself a subset of ALL-EVENTS. An example of this approach is given in Figure 4 ("John, a programmer living at Maple St., gives a book to Mary, who is a lawyer"). If one were to "read" this semantic net, one would have a very long text of awkward English: "There is a John" who is an element of the "Persons" set and who is the person who lives at ADRI, where ADRI is a subset of ADDRESS-EVENTS, itself a subset of 'ALL EVENTS', and has location '37 Maple St.', an element of Addresses; and who is a "worker" of 'occupation 1'. . .etc."<br /><br />The degree to which a semantic net (or any unambiguous, nonsyntactic representation) is cumbersome and odd-sounding in a natural language is the degree to which that language is "natural" and deviates from the precise or "artificial." As we shall see, there was a language spoken among an ancient scientific community that has a deviation of zero.<br /><br />The hierarchical structure of the above net and the explicit descriptions of set-relations are essential to really capture the meaning of the sentence and to facilitate inference. It is believed by most in the AI and general linguistic community that natural languages do not make such seemingly trivial hierarchies explicit. Below is a description of a natural language, Shastric Sanskrit, where for the past millenia successful attempts have been made to encode such information.<br /><br />Shastric Sanskrit<br /><br />The sentence:<br /><br />(1) "Caitra goes to the village." (graamam gacchati caitra)<br /><br />receives in the analysis given by an eighteenth-century Sanskrit Grammarian from Maharashtra, India, the following paraphrase:<br /><br />(2) "There is an activity which leads to a connection-activity which has as Agent no one other than Caitra, specified by singularity, [which] is taking place in the present and which has as Object something not different from 'village'."<br /><br />The author, Nagesha, is one of a group of three or four prominent theoreticians who stand at the end of a long tradition of investigation. Its beginnings date to the middle of the first millennium B.C. when the morphology and phonological structure of the language, as well as the framework for its syntactic description were codified by Panini. His successors elucidated the brief, algebraic formulations that he had used as grammatical rules and where possible tried to improve upon them. A great deal of fervent grammatical research took place between the fourth century B.C and the fourth century A.D. and culminated in the seminal work, the Vaiakyapadiya by Bhartrhari. Little was done subsequently to advance the study of syntax, until the so-called "New Grammarian" school appeared in the early part of the sixteenth century with the publication of Bhattoji Dikshita's Vaiyakarana-bhusanasara and its commentary by his relative Kaundabhatta, who worked from Benares. Nagesha (1730-1810) was responsible for a major work, the Vaiyakaranasiddhantamanjusa, or Treasury of dejinitive statements of grammarians, which was condensed later into the earlier described work. These books have not yet been translated.<br /><br />The reasoning of these authors is couched in a style of language that had been developed especially to formulate logical relations with scientific precision. It is a terse, very condensed form of Sanskrit, which paradoxically at times becomes so abstruse that a commentary is necessary to clarify it.<br /><br />One of the main differences between the Indian approach to language analysis and that of most of the current linguistic theories is that the analysis of the sentence was not based on a noun-phrase model with its attending binary parsing technique but instead on a conception that viewed the sentence as springing from the semantic message that the speaker wished to convey. In its origins, sentence description was phrased in terms of a generative model: From a number of primitive syntactic categories (verbal action, agents, object, etc.) the structure of the sentence was derived so that every word of a sentence could be referred back to the syntactic input categories. Secondarily and at a later period in history, the model was reversed to establish a method for analytical descriptions. In the analysis of the Indian grammarians, every sentence expresses an action that is conveyed both by the verb and by a set of "auxiliaries." The verbal action (Icriyu- "action" or sadhyu-"that which is to be accomplished,") is represented by the verbal root of the verb form; the "auxiliary activities" by the nominals (nouns, adjectives, indeclinables) and their case endings (one of six).<br /><br />The meaning of the verb is said to be both vyapara (action, activity, cause), and phulu (fruit, result, effect). Syntactically, its meaning is invariably linked with the meaning of the verb "to do". Therefore, in order to discover the meaning of any verb it is sufficient to answer the question: "What does he do?" The answer would yield a phrase in which the meaning of the direct object corresponds to the verbal meaning. For example, "he goes" would yield the paraphrase: "He performs an act of going"; "he drinks": "he performs an act of drinking," etc. This procedure allows us to rephrase the sentence in terms of the verb "to do" or one of its synonyms, and an object formed from the verbal root which expresses the verbal action as an action noun. It still leaves us with a verb form ("he does," "he performs"), which contains unanalyzed semantic information This information in Sanskrit is indicated by the fact that there is an agent who is engaged in an act of going, or drinking, and that the action is taking place in the present time.<br /><br />Rather that allow the agent to relate to the syntax in this complex, unsystematic fashion, the agent is viewed as a one-time representative, or instantiation of a larger category of "Agency," which is operative in Sanskrit sentences. In turn, "Agency" is a member of a larger class of "auxiliary activities," which will be discussed presently. Thus Caitra is some Caitral or instance of Caitras, and agency is hierarchically related to the auxiliary activities. The fact that in this specific instance the agent is a third person-singular is solved as follows: The number category (singular, dual, or plural) is regarded as a quality of the Agent and the person category (first, second, or third) as a grammatical category to be retrieved from a search list, where its place is determined by the singularity of the agent.<br /><br />The next step in the process of isolating the verbal meaning is to rephrase the description in such a way that the agent and number categories appear as qualities of the verbal action. This procedure leaves us with an accurate, but quite abstract formulation of the scntcnce: (3) "Caitra is going" (gacchati caitra) - "An act of going is taking place in the present of which the agent is no one other than Caitra qualified by singularity." (atraikatvaavacchinnacaitraabinnakartrko vartamaanakaa- liko gamanaanukuulo vyaapaarah:) (Double vowels indicate length.)<br /><br />If the sentence contains, besides an agent, a direct object, an indirect object and/or other nominals that are dependent on the principal action of the verb, then in the Indian system these nominals are in turn viewed as representations of actions that contribute to the complete meaning of the sentence. However, it is not sufficient to state, for instance, that a word with a dative case represents the "recipient" of the verbal action, for the relation between the recipient and the verbal action itself requires more exact specification if we are to center the sentence description around the notion of the verbal action. To that end, the action described by the sentence is not regarded as an indivisible unit, but one that allows further subdivisions. Hence a sentence such as: (4) "John gave the ball to Mary" involves the verb Yo give," which is viewed as a verbal action composed of a number of auxiliary activities. Among these would be John's holding the ball in his hand, the movement of the hand holding the ball from John as a starting point toward Mary's hand as the goal, the seizing of the ball by Mary's hand, etc. It is a fundamental notion that actions themselves cannot be perceived, but the result of the action is observable, viz. the movement of the hand. In this instance we can infer that at least two actions have taken place:<br /><br />(a) An act of movement starting from the direction of John and taking place in the direction of Mary's hand. Its Agent is "the ball" and its result is a union with Mary's hand.<br /><br />(b) An act of receiving, which consists of an act of grasping whose agent is Mary's hand.<br /><br />It is obvious that the act of receiving can be interpreted as an action involving a union with Mary's hand, an enveloping of the ball by Mary's hand, etc., so that in theory it might be difficult to decide where to stop this process of splitting meanings, or what the semantic primitives are. That the Indians were aware of the problem is evident from the following passage: "The name 'action' cannot be applied to the solitary point reached by extreme subdivision."<br /><br />The set of actions described in (a) and (b) can be viewed as actions that contribute to the meaning of the total sentence, vix. the fact that the ball is transferred from John to Mary. In this sense they are "auxiliary actions" (Sanskrit kuruku-literally "that which brings about") that may be isolated as complete actions in their own right for possible further subdivision, but in this particular context are subordinate to the total action of "giving." These "auxiliary activities" when they become thus subordinated to the main sentence meaning, are represented by case endings affixed to nominals corresponding to the agents of the original auxiliary activity. The Sanskrit language has seven case endings (excluding the vocative), and six of these are definable representations of specific "auxiliary activities." The seventh, the genitive, represents a set of auxiliary activities that are not defined by the other six. The auxiliary actions are listed as a group of six: Agent, Object, Instrument, Recipient, Point of Departure, Locality. They are the semantic correspondents of the syntactic case endings: nominative, accusative, instrumental, dative, ablative and locative, but these are not in exact equivalence since the same syntactic structure can represent different semantic messages, as will be discussed below. There is a good deal of overlap between the karakas and the case endings, and a few of them, such as Point of Departure, also are used for syntactic information, in this case "because of". In many instances the relation is best characterized as that of the allo-eme variety.<br /><br />To illustrate the operation of this model of description, a sentence involving an act of cooking rice is often quoted: (5) "Out of friendship, Maitra cooks rice for Devadatta in a pot, over a fire."<br /><br />Here the total process of cooking is rendered by the verb form "cooks" as well as a number of auxiliary actions:<br /><br />1. An Agent represented by the person Maitra<br /><br />2. An Object by the "rice"<br /><br />3. An Instrument by the "fire"<br /><br />4. A Recipient by the person Devadatta<br /><br />5. A Point of Departure (which includes the causal relationship) by the "friendship" (which is between Maitra and Devadatta)<br /><br />6. The Locality by the "pot"<br /><br />So the total meaning of the sentence is not complete without the intercession of six auxiliary actions. The action itself can be inferred from a change of the condition of the grains of rice, which started out being hard and ended up being soft.<br /><br />Again, it would be possible to atomize the meaning expressed by the phrase: "to cook rice": It is an operation that is not a unitary "process", but a combination of processes, such as "to place a pot on the fire, to add fuel to the fire, to fan", etc. These processes, moreover, are not taking place in the abstract, but they are tied to, or "resting on" agencies that are associated with the processes. The word used for "tied to" is a form of the verbal root a-sri, which means to lie on, have recourse to, be situated on." Hence it is possible and usually necessary to paraphrase a sentence such as "he gives" as: "an act of giving residing in him." Hence the paraphrase of sentence (5) will be: (6) "There is an activity conducive to a softening which is a change residing in something not different from rice, and which takes place in the present, and resides in an agent not different from Maitra, who is specified by singularity and has a Recipient not different from Devadatta, an Instrument not different from.. .," etc.<br /><br />It should be pointed out that these Sanskrit Grammatical Scientists actually wrote and talked this way. The domain for this type of language was the equivalent of today's technical journals. In their ancient journals and in verbal communication with each other they used this specific, unambiguous form of Sanskrit in a remarkably concise way.<br /><br />Besides the verbal root, all verbs have certain suffixes that express the tense and/or mode, the person (s) engaged in the "action" and the number of persons or items so engaged. For example, the use of passive voice would necessitate using an Agent with an instrumental suffix, whereas the nonpassive voice implies that the agent of the sentence, if represented by a noun or pronoun, will be marked by a nominative singular suffix.<br /><br />Word order in Sanskrit has usually no more than stylistic significance, and the Sanskrit theoreticians paid no more than scant attention to it. The language is then very suited to an approach that eliminates syntax and produces basically a list of semantic messages associated with the karakas.<br /><br />An example of the operation of this model on an intransitive sentence is the following:<br /><br />(7) Because of the wind, a leaf falls from a tree to the ground."<br /><br />Here the wind is instrumental in bringing about an operation that results in a leaf being disunited from a tree and being united with the ground. By virtue of functioning as instrument of the operation, the term "wind" qualifies as a representative of the auxiliary activity "Instrument"; by virtue of functioning as the place from which the operation commences, the "tree" qualifies to be called "The Point of Departure"; by virtue of the fact that it is the place where the leaf ends up, the "ground" receives the designation "Locality". In the example, the word "leaf" serves only to further specify the agent that is already specified by the nonpassive verb in the form of a personal suffix. In the language it is rendered as a nominative case suffix. In passive sentences other statements have to be made. One may argue that the above phrase does not differ in meaning from "The wind blows a leaf from the tree," in which the "wind" appears in the Agent slot, the "leaf" in the Object slot. The truth is that this phrase is transitive, whereas the earlier one is intransitive. "Transitivity" can be viewed as an additional feature added to the verb. In Sanskrit this process is often accomplished by a suffix, the causative suffix, which when added to the verbal root would change the meaning as follows: "The wind causes the leaf to fall from the tree," and since English has the word "blows" as the equivalent of "causes to fall" in the case of an Instrument "wind," the relation is not quite transparent. Therefore, the analysis of the sentence presented earlier, in spite of its manifest awkwardness, enabled the Indian theoreticians to introduce a clarity into their speculations on language that was theretofore un- available. Structures that appeared radically different at first sight become transparent transforms of a basic set of elementary semantic categories.<br /><br />It is by no means the case that these analyses have been exhausted, or that their potential has been exploited to the full. On the contrary, it would seem that detailed analyses of sentences and discourse units had just received a great impetus from Nagesha, when history intervened: The British conquered India and brought with them new and apparently effective means for studying and analyzing languages. The subsequent introduction of Western methods of language analysis, including such areas of research as historical and structural linguistics, and lately generative linguistics, has for a long time acted as an impediment to further research along the traditional ways. Lately, however, serious and responsible research into Indian semantics has been resumed, especially at the University of Poona, India. The surprising equivalence of the Indian analysis to the techniques used in applications of Artificial Intelligence will be discussed in the next section.<br />Equivalence<br /><br />A comparison of the theories discussed in the first section with the Indian theories of sentence analysis in the second section shows at once a few striking similarities. Both theories take extreme care to define minute details with which a language describes the relations between events in the natural world. In both instances, the analysis itself is a map of the relations between events in the universe described. In the case of the computer-oriented analysis, this mapping is a necessary prerequisite for making the speaker's natural language digestible for the artificial processor; in the case of Sanskrit, the motivation is more elusive and probably has to do with an age-old Indo-Aryan preoccupation to discover the nature of the reality behind the the impressions we human beings receive through the operation of our sense organs. Be it as it may, it is a matter of surprise to discover that the outcome of both trends of thinking-so removed in time, space, and culture-have arrived at a representation of linguistic events that is not only theoretically equivalent but close in form as well. The one superficial difference is that the Indian tradition was on the whole, unfamiliar with the facility of diagrammatic representation, and attempted instead to formulate all abstract notions in grammatical sentences. In the following paragraphs a number of the parallellisms of the two analyses will be pointed out to illustrate the equivalence of the two systems.<br /><br />Consider the sentence: "John is going." The Sanskrit paraphrase would be<br /><br />"An Act of going is taking place in which the Agent is 'John' specified by singularity and masculinity."<br /><br />If we now turn to the analysis in semantic nets, the event portrayed by a set of triples is the following:<br /><br />1. "going events, instance, go (this specific going event)"<br /><br />2. "go, agent, John"<br /><br />3. "go, time, present."<br /><br />The first equivalence to be observed is that the basic framework for inference is the same. John must be a semantic primitive, or it must have a dictionary entry, or it must be further represented (i.e. "John, number, 1" etc.) if further processing requires more detail (e.g. "HOW many people are going?"). Similarly, in the Indian analysis, the detail required in one case is not necessarily required in another case, although it can be produced on demand (if needed). The point to be made is that in both systems, an extensive degree of specification is crucial in understanding the real meaning of the sentence to the extent that it will allow inferences to be made about the facts not explicitly stated in the sentence<br /><br />Sanskrit Semantic Net System<br /><br />The basic crux of the equivalence can be illustrated by a careful look at sentence (5) noted in Part II.<br /><br />"Out of friendship, Maitra cooks rice for Devadatta in a pot over a fire "<br /><br />The semantic net is supplied in Figure 5. The triples corresponding to the net are:<br /><br />cause, event, friendship<br /><br />friendship, objectl, Devadatta<br /><br />friendship, object2, Maitra<br /><br />cause, result cook<br /><br />cook, agent, Maitra<br /><br />cook, recipient, Devadatta<br /><br />cook, instrument, fire<br /><br />cook, object, rice<br /><br />cook, on-lot, pot.<br /><br />The sentence in the Indian analysis is rendered as follows:<br /><br />The Agent is represented by Maitra, the Object by "rice," the Instrument by "fire," the Recipient by "Devadatta," the Point of Departure (or cause) by "friendship" (between Maitra and Devadatta), the Locality by "pot."<br /><br />Since all of these syntactic structures represent actions auxiliary to the action "cook," let us write %ook" uext to each karakn and its sentence representat(ion:<br /><br />cook, agent, Maitra<br /><br />cook, object, rice<br /><br />cook, instrument, fire<br /><br />cook, recipient, Devadatta<br /><br />cook, because-of, friendship<br /><br />friendship, Maitra, Devadatta<br /><br />cook, locality, pot.<br /><br />The comparison of the analyses shows that the Sanskrit sentence when rendered into triples matches the analysis arrived at through the application of computer processing. That is surprising, because the form of the Sanskrit sentence is radically different from that of the English. For comparison, the Sanskrit sentence is given here: Maitrah: sauhardyat Devadattaya odanam ghate agnina pacati.<br /><br />Here the stem forms of the nouns are: Muitra-sauhardya- "friendship," Devadatta -, odana- "gruel," ghatu- "pot," agni- "fire' and the verb stem is paca- "cook". The deviations of the stem forms occuring at the end of each word represent the change dictated by the word's semantic and syntactic position. It should also be noted that the Indian analysis calls for the specification of even a greater amount of grammatical and semantic detail: Maitra, Devadatta, the pot, and fire would all be said to be qualified by "singularity" and "masculinity" and the act of cooking can optionally be expanded into a number of successive perceivable activities. Also note that the phrase "over a fire" on the face of it sounds like a locative of the same form as "in a pot." However, the context indicates that the prepositional phrase describes the instrument through which the heating of the rice takes place and, therefore, is best regarded as an instrument semantically. cause<br /><br />Of course, many versions of semantic nets have been proposed, some of which match the Indian system better than others do in terms of specific concepts and structure. The important point is that the same ideas are present in both traditions and that in the case of many proposed semantic net systems it is the Indian analysis which is more specific.<br /><br />A third important similarity between the two treatments of the sentence is its focal point which in both cases is the verb. The Sanskrit here is more specific by rendering the activity as a "going-event", rather than "ongoing." This procedure introduces a new necessary level of abstraction, for in order to keep the analysis properly structured, the focal point ought to be phrased: "there is an event taking place which is one of cooking," rather than "there is cooking taking place", in order for the computer to distinguish between the levels of unspecified "doing" (vyapara) and the result of the doing (phala).<br /><br />A further similarity between the two systems is the striving for unambiguity. Both Indian and AI schools en-code in a very clear, often apparently redundant way, in order to make the analysis accessible to inference. Thus, by using the distinction of phala and vyapara, individual processes are separated into components which in term are decomposable. For example, "to cook rice" was broken down as "placing a pot on the fire, adding fuel, fanning, etc." Cooking rice also implies a change of state, realized by the phala, which is the heated softened rice. Such specifications are necessary to make logical pathways, which otherwise would remain unclear. For example, take the following sentence:Rice Cooking<br /><br />"Maitra cooked rice for Devadatta who burned his mouth while eating it."<br /><br />The semantic nets used earlier do not give any information about the logical connection between the two clauses. In order to fully understand the sentence, one has to be able to make the inference that the cooking process involves the process of "heating" and the process of "making palatable." The Sanskrit grammarians bridged the logical gap by the employment of the phalu/ vyapara distinction. Semantic nets could accomplish the same in a variety of ways:<br /><br />1. by mapping "cooking" as a change of state, which would involve an excessive amount of detail with too much compulsory inference;<br /><br />2. by representing the whole statement as a cause (event-result), or<br /><br />3. by including dictionary information about cooking. A further comparison between the Indian system and the theory of semantic nets points to another similarity: The passive and the active transforms of the same sentence are given the same analysis in both systems. In the Indian system the notion of the "intention of the speaker" (tatparya, vivaksa) is adduced as a cause for distinguishing the two transforms semantically. The passive construction is said to emphasize the object, the nonpassive emphasizes the agent. But the explicit triples are not different. This observation indicates that both systems extract the meaning from the syntax.<br /><br />Finally, a point worth noting is the Indian analysis of the intransitive phrase (7) describing the leaf falling from the tree. The semantic net analysis resembles the Sanskrit analysis remarkably, but the latter has an interesting flavor. Instead of a change from one location to another, as the semantic net analysis prescribes, the Indian system views the process as a uniting and disuniting of an agent. This process is equivalent to the concept of addition to and deletion from sets. A leaf falling to the ground can be viewed as a leaf disuniting from the set of leaves still attached to the tree followed by a uniting with (addition to) the set of leaves already on the ground. This theory is very useful and necessary to formulate changes or statements of state, such as "The hill is in the valley."<br /><br />In the Indian system, inference is very complete indeed. There is the notion that in an event of "moving", there is, at each instant, a disunion with a preceding point (the source, the initial state), and a union with the following point, toward the destination, the final state. This calculus-like concept fascillitates inference. If it is stated that a process occurred, then a language processor could answer queries about the state of the world at any point during the execution of the process.<br /><br />As has been shown, the main point in which the two lines of thought have converged is that the decomposition of each prose sentence into karalca-representations of action and focal verbal-action, yields the same set of triples as those which result from the decomposition of a semantic net into nodes, arcs, and labels. It is interesting to speculate as to why the Indians found it worthwhile to pursue studies into unambiguous coding of natural language into semantic elements. It is tempting to think of them as computer scientists without the hardware, but a possible explanation is that a search for clear, unambigous understanding is inherent in the human being.<br /><br />Let us not forget that among the great accomplishments of the Indian thinkers were the invention of zero, and of the binary number system a thousand years before the West re-invented them.<br /><br />Zero Mathematical SymbolBinary Number System<br /><br />Their analysis of language casts doubt on the humanistic distinction between natural and artificial intelligence, and may throw light on how research in AI may finally solve the natural language understanding and machine translation problems.<br /><br />References<br />Bhatta, Nagesha (1963) Vaiyakarana-Siddhanta-Laghu-Manjusa, Benares (Chowkhamba Sanskrit Series Office).<br /><br />Nilsson, Nils J. Principles of Artificial Intelligence. Palo Alto: Tioga Publishing Co<br /><br />Bhatta, Nagesha (1974) Parama-Lalu-Manjusa Edited by Pandit Alakhadeva Sharma, Benares (Chowkhambha Sanskrit Series Office).<br /><br />Rumelhart, D E. & D A. Norman (1973) Active Semantic Networks as a model of human memory. IJCAI.<br /><br />Wang, William S-Y (1967) "Final Administrative Report to the National Science Foundation." Project for Machine Translation. University of California, Berkeley. (A biblzographical summary of work done in Berkeley on a program to translate Chinese.)Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0tag:blogger.com,1999:blog-3348463476499731984.post-29550477803576991242010-11-30T20:49:00.000-08:002010-11-30T21:21:56.645-08:00Wikileaks:motive of truth can be dangerous<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhsHKOuKrFf2AgWTs2ymFNbG1iwY6YLjCiqsaEG1KKEOWvoUtoMHZ43b5mtE1k9EUVRo6T0_rqB7ngFxdhbpfz4VcKpQDyhz9epQJDM6f4dP44PYgHmOc-TkCr7mCUFTCqI3_DKIye0mOI/s1600/wikileaks1.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 241px; height: 278px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhsHKOuKrFf2AgWTs2ymFNbG1iwY6YLjCiqsaEG1KKEOWvoUtoMHZ43b5mtE1k9EUVRo6T0_rqB7ngFxdhbpfz4VcKpQDyhz9epQJDM6f4dP44PYgHmOc-TkCr7mCUFTCqI3_DKIye0mOI/s400/wikileaks1.jpg" border="0" alt=""id="BLOGGER_PHOTO_ID_5545579748192433714" /></a><br />"Your opinion is not being sought here and you will be penalized for stating it. You must include some background on the issue, but don’t spend more than a few sentences doing so."<br />In this new age of twitter journalism and face bookism wikileaks responds with the cables and gates by bombing down every headquarter of executives and executers alike through a serious blogging world where the blowers identity remains confidential and it is upto the strategic fiction of the reader involved to understand the ramifications of his actions and response of his thoughts.<br /><br />This are the latest responses <br />Use media criticism from bloggers, academics and opinion/journalists specifically involved in explaining and commenting on the workings of the press.<br /><br />Many of them can be found in the listings on the class website under “Critical Journalism.”<br /><br />In fact, a cursory examination of Poynter.org, Mediates, Huffingtonpost, AJR.org produced these thought-provoking items from people commenting on the media's use of WikiLeaks.<br /><br />Wikileaks' Iraq Docs Reflect Both the Good Wikileaks and the Bad Wikileaks<br />http://www.huffingtonpost.com/peter-scheer/wikileaks-iraq-docs-refle_b_777065.html<br /><br />Defying a Superpower<br />http://www.huffingtonpost.com/robert-koehler/defying-a-superpower_b_775343.html<br /><br />Spreading leaks before WikiLeaks<br />http://www.ajr.org/Article.asp?id=4958<br /><br />How WikiLeaks is changing the news power structure<br />http://www.poynter.org/column.asp?id=101&aid=187619<br /><br />What WikiLeaks Means for Journalism and Whistle-Blowers<br />http://www.poynter.org/column.asp?id=101&aid=178520<br /><br />A google search of conservative websites may also produce helpful commentary.<br /><br />The question that raises all bar <br />was wikileaks essential <br />My argument is quite simple and commonsensical. It goes something like this. (A policy wonk would be able to explain this better than I could, but I'm in the hot seat so I'll have a go.) Diplomatic communiqués are secret precisely because they contain information that it would be dangerous, or stupid, to make public. They disclose names and quotations that, for reasons either obvious or quite impossible for us to know, might get people killed. They also contain reports of actions that might lead to serious repercussions. They might even pinpoint locations of secret installations that might come under attack. They recount discussions of important plans and personalities—information that, if known to the wrong people, might lead to various military excursions, including war.<br /><br />Does that sound acceptable to you? Let's put it this way. Wikileaks' actions, by releasing so much consequential, incendiary information, could easily lead to the deaths of people all around the world, and not just Americans. It could destabilize foreign relations that it benefits no one to have destabilized. It could—probably will not, but given that these are secret diplomatic communiqués in a very complex world, could—lead to war.<br /><br />I find it incomprehensible that Wikileaks and its defenders are not given pause by such obvious considerations. I find it sad that so many people are not able to grasp such arguments intuitively. Perhaps they ignore them, or perhaps they only pretend that such considerations do not exist.<br /><br />Now, let's talk about three common fallacies about Wikileaks' latest disastrous actions. Again, this is going to have to be brief.<br />Fallacy: we can already see (less than 24 hours after release) that the leaks have no damaging information, and the information in the first leaks (about Iraq and Afghanistan) did not lead to any deaths. Well—not yet they didn't, not as far as we know. But there is a big difference between the Iraq and Afghanistan leaks and the latest leak. Since the latest leak contains huge numbers of secret diplomatic communiqués, they do, of course, concern intelligence. Wikileaks' defenders seem not to realize the cumulative nature of intelligence. Intelligence-gathering is like detective work. In a detective story, often it is one tidbit of information that sheds light on a case and blows it wide open. Similarly, a communiqué that looks to the uninformed to be completely innocuous might turn out to be exactly the tidbit needed for enemies of the U.S.—and others—to inflict death and serious destruction. It amazes me that otherwise intelligent people, including journalists, think that they can make such judgments, let alone promote their obviously amateur judgments online. This does not speak well for the judgment of the New York Times' editors. To their credit, others, such as the Washington Post, would not make deals with Wikileaks.<br /><br />Fallacy: the United States is an "empire" and needs to be reined in. Exposing the inner workings of this government's foreign policy is a good thing. It's not a bad thing that the leaks damage U.S. interests, because U.S. interests are contrary to the interests of a lot of the rest of the world. This argument is made by two different groups of people who are best addressed separately.<br /><br />On the one hand, people on the radical left are of course deeply opposed to the American system of government. I am not one of these people—though occasionally, as an open-minded philosopher, I have considered some such people as my personal friends. Anyway, these people naturally regard the U.S. government, the main defender of this much-hated system, as enemy #1 in world politics. I don't. Obviously, radical leftists will be among Wikileaks' most vociferous supporters in the latest leaks, precisely because they want the U.S. undermined. As a patriotic, loyal American citizen, I do not want my country undermined, and I'm not ashamed to say so. Taking this openly pro-U.S. stance as I do, radical leftists cannot be expected to treat me nicely. Fortunately, I couldn't care less about what they think, when they use playground insults and attempt to bait me into stupid exchanges of sentiments. I'm not about to enter an exchange with such people about the merits of the American system and hence the defensibility of undermining it.<br /><br />On the other hand, there are plenty of liberals, libertarians, and social democrats who support Wikileaks. My views are closer to theirs. I agree with them that, as a rough generality, leakage of government documents is a good thing for open government, free speech, and democracy. This is why, when Wikileaks first appeared, I was cautiously supportive. But it is perfectly consistent for liberals, libertarians, and social democrats—and conservatives too, of course—to draw the distinction between positive leaks that improve government and irresponsible leaks that do nothing but cause all sorts of harm and pointless chaos. If you are an anarchist, you might celebrate all leaks, but most of us aren't anarchists and are capable of making intelligent distinctions between good and bad leaks.<br /><br />Let me put this another way. There are a lot of things that the U.S. State Department does that democracy-loving people across the political landscape can agree are positive, or at least supportable. But some of those things have to be done in secret. That is the nature of diplomacy, espionage, and foreign policy in the real world, which is a dangerous, complex world. To leak three million communiqués potentially undermines everything positive that the U.S. can do in the world. Come on, folks—can't you see that? It should be obvious, and it's very disappointing that it isn't more so to liberals. Unless you count yourself as one of the aforementioned radical leftists, who want to see the U.S. lose, period, then you cannot support Wikileaks' action. It is completely unsupportable.<br /><br />Fallacy: Wikileaks is a force for openness and transparency. Openness is good. (Oh, how can a founder of Wikipedia fail to realize this? The horror!) There are some people who think that all of government should be conducted "in the open," always. Such people remind me of my radical libertarian friends: their theories sound nice, beautiful even, but they quite stubbornly refuse to take seriously the reasons for the things they criticize. The fact is that some, only some, of democratic government has always been conducted without public exposure. In this brief comment, I cannot elaborate the reasons for occasional government secrecy, but I'll give you a hint: it has to do with privacy, public safety, and national defense. I disagree with those people who want government to be so "open"—open far beyond anything any government has ever experienced, open far beyond anything widely thought to be required—that they are perfectly willing to undermine privacy, public safety, and national defense in order to secure that openness. Such people are ideologues, and they are fun for other ideologues to argue with, and occasionally for philosophers too, but they can be safely ignored by more sane, grounded people and those with little time on their hands for philosophy.<br /><br />That Jullian Asange has created is a perennial monster is a known fact but when the wikileaks may lead us into the black hole of media mayhem and create a society where no one will trust no one as his past will cause a ripple into allegiance of his future. <br />The cyber age may respond to a new doomsday of minds.<br />As they said truth is often so dangerous if does not come out in the full glow of the sun and needs to be leaked out for some vested interest.Anonymoushttp://www.blogger.com/profile/12381133899085760675noreply@blogger.com0