Should ‘ South Asia’ Region Of Pakistan, India and Nepal Be Called ‘ India’ ?

(The debate is raging in California whether in new history curriculum of schools, the south Asia region that includes Pakistan, India and Nepal should be called ‘ India’ and caste system in Hinduism should be referred to as ‘regional phenomenon’   and not part of Hindu religion. Worth reading news article in NYT- how the politics are dictating to sanitize the history f. sheikh)

“The dispute centers on whether the region that includes modern-day India, Pakistan and Nepal should be referred to as India or as South Asia, to represent the plurality of cultures there — particularly because India was not a nation-state until 1947. It also touches on how the culture of the region is portrayed, including women’s role in society and the vestiges of the caste system.

When the committee met earlier this spring, dozens of students turned out at the State Capitol, some in tears, earnestly telling the educators that anything other than India would amount to erasing their heritage.

State educators have also heard debates about the portrayal of so-called comfort women in World War II, the Armenian genocide and discrimination against Sikhs in the United States. But none of the arguments have persisted as strongly as the fight over the Indian subcontinent. That is a reflection of the transformation in California’s population, where Asians, including South Asians, are the fastest-growing demographic.

On one side are advocates from the Hindu American Foundation, which seeks to shape the image of Hinduism in the United States. Backed by some scholars, they want the entire area under dispute to be referred to as India, reflecting what they say is the most important influence in the area.

They also want the caste system to be explained as a phenomenon of the region, not as a Hindu practice — an idea that is not universally accepted in India.

Click HERE for full article

Is Polite Philosophical Discussion Possible? By Nomy Arpaly

I’ll never forget the old guy who asked me, at an APA interview: “suppose I wanted to slap you, and suppose I wanted to slap you because I thought you were giving us really bad answers, and I mistakenly believed that by slapping you I’ll bring out the best in you. Am I blameworthy?”.

When he said “suppose I wanted to slap you”, his butt actually left his chair for a moment and his hand was mimicking a slap in the air.

Since that event – which happened back when I was a frightened youngster with all the social skills of a large rock – I have thought many times about the connection between philosophy and rudeness – especially the connection between philosophical debating and rudeness. It seems to me that the connection between philosophical argument and rudeness is similar to the connection between fighting a war and immorality. Surprisingly precise analogies can be drawn between the soldier in a just war and the philosophical arguer in pursuit of the truth. Let me explain.

It is a big part of moral behavior in ordinary situations not to kill people. Yet the morally healthy inhibition against killing people has to be lost, of necessity, in war – even in a morally justified war.It is a big part of politeness – not in the sense of using the right fork, but in the sense of civility – in ordinary situations not to tell another person that she is wrong and misguided about something she cares a lot about, or that she cares about being right about. For brevity’s sake, let’s just say it’s a big part of politeness or civility not to correct people. Yet the civilized inhibition against correcting people has to be lost, of necessity, in a philosophical argument.

A soldier who is fighting, even for a just cause, is in a precarious situation, with regard to morality, because he has lost, of necessity, the basic moral inhibition against killing people.

A philosopher who is arguing with another, even in pursuit of truth, is in a precarious situation with regard to politeness, because she has lost, of necessity, the basic civil inhibition against correcting people.

Having lost, of necessity, the inhibition against killing people, some soldiers find themselves shedding other moral inhibitions – and committing war crimes.

Having lost, of necessity, the inhibition against correcting people, some philosophers find themselves shedding other social inhibitions – and being terribly, terribly rude.

That’s just the nature of inhibition loss.

I do not wish to be a philosophical pacifist. I think arguing – including, naturally, correcting and being corrected – is something for which there is no substitute in philosophy. I remember it whenever a beginner graduate student asks me how to anticipate objections or simply how to “see” the arguments for the other side of one’s view, which, as per Mill, is important if we want to understand our own view at all. I tell her that we humans are pretty bad at imagining what having the opposite view would be like (more on the badness of our imagination some other time), and thus there is no substitute for talking to someone who disagrees with you and who can “pressure” you hard to come up with answers to her arguments. Someone who pretends to disagree is not enough, as the same lack of imagination makes us bad at the pretending. You need the real thing. Argue for the opposite view if you wish – and see how much your writing, even as you do so, even as you do so casually, is guided and improved by imagining an interlocutor who deeply disagrees. For real philosophical writing, as opposed to a post like this one, nothing short of talking to a real disagreeing interlocutor will do (note: I am not going to argue from the ambiguity of the words “argument” and “disagreement” because I’m not monolingual).

http://peasoup.typepad.com/peasoup/2016/04/is-polite-philosophical-discussion-possible.html

posted by f.sheikh

Why Human Society Switch From Polygamy To Monogamy?

( By David P. Barash , an evolutionary biologist and professor of psychology at the University of Washington; his most recent book is Out of Eden: surprising consequences of polygamy (2016, Oxford University Press).

The evidence is undeniable. If a Martian zoologist were to visit Earth, he or she – or it – would conclude that the species Homo sapiens is somewhat polygynous (partaking of a mating system in which one male mates with more than one female). At the same time, and if our Martian looked hard enough, it would also be apparent that – paradoxically – we are also somewhat polyandrous: the mating system in which one female mates with more than one male. This does not mean, incidentally, that human beings were, or currently are, wildly promiscuous, despite the nonsensical assertions of at least one widely read book of pseudo-science (Sex at Dawn). Rather, as a species, we show the characteristic imprint of polygamy: which includes both polygyny (the more obviously manifested mating system), as well as polyandry (more subtly demonstrated, but no less real). –

For now, I want to focus on why monogamy has become so popular, at least in the modern Western world, and at least in theory, if not always in practice. Although monogamy is exceedingly rare in the animal world, it is found in a few cases, and nearly always, the payoff seems to be associated with the adaptive benefit of biparental childcare, something that Homo sapiens finds especially beneficial, given that we are unusual in that our offspring are profoundly helpless at birth, remaining needy for an extraordinarily long time.  Nor is it absolutely necessary that the cooperating adults be man and woman; we know from abundant sociological data that two women or two men can do an excellent job, and that when it comes to child rearing, two – of any sex – are better than one. But we also know that prior to the cultural homogenization that followed European colonialism, more than 83% of human societies were preferentially polygamous, and that polygamy was also prominent in the ancient Near East from which that presumed Western move to monogamy originated.

So my question for now is: why did such a large segment of human society switch from polygamy to monogamy? And my first answer is: at present, we don’t know. My second answer is a guess, which goes as follows. (I propose it simply as a hypothesis, in the hope that readers will not only find it interesting but also useful in generating informed discussion and, if possible, meaningful research.)

magine a polygynous society with an average harem size of, say, ten. This means that for every male harem-keeper, there are nine unsuccessful, sexually and reproductively frustrated, resentful bachelors. The simply reality is that polygyny is disadvantageous not only for women – for complex reasons – but even more so for men, since with a 50/50 sex ratio, there are unmated men in proportion as polygyny obtains. This, btw, runs counter to the lascivious imaginings of many men, who, when I describe the evidence for primitive human polygyny, often express regret that they weren’t alive in those days, imagining that they would be a happy harem-holder. This is actually rather comical, analogous to those charlatans who claim to remember their past lives, when they were Napoleon, or Tutankhamen, or perhaps Cleopatra or Catherine the Great … whereas the overwhelming statistical likelihood is that they would have been some poor boob who froze to death on the Russian steppe, or an equally unknown laborer who struggled to construct a pyramid. – See more at: http://historynewsnetwork.org/blog/153743#sthash.t2QKwpNU.dpuf

posted by f.sheikh

 

A French Blogger’s Post on the Topic of the Last TF Meeting

At our last TF meeting on April 24th Dr. A.S.Amin gave a talk about his recently published book “Conflicts of Interest: Islam, America and Evolutionary Psychology”.  We await a concise summary of his talk for those who could not attend. Somehow, his book got noticed by a Frenchman who writes a blog about evolutionary psychology. He then has written an extensive review of one of the topics in the book. Attaching the link to that blog. Even people who could not attend the TF meeting will find it interesting.  Editor

XXXVI The Evolutionary Roots of the Clash of Civilizations

The relationships between Islam and the West have been hotly discussed for decades. Milestones in this debate have been books such as The End of History and the Last Man by Francis Fukuyama (1992), Jihad vs McWorld by Benjamin Barber (1995), The Clash of Civilizations and the Remaking of World Order by Samuel Huntington (1996). In his work Conflicts of Fitness: Islam, America, and Evolutionary Psychology (2015), Dr A.S. Amin (MD) brings new insights in the discussion by making fruitful use of the findings of evolutionary psychology (EP), and I will review his ideas at some length while broaching the evolutionary roots of the clash of civilizations.

For more of this blog click on the following link:

https://florentboucharel.com/category/english/