Hegel’s spectre on Indian thought and its God-in-nothingness

This review discusses Arvind-Pal S. Mandair’s Religion and the Specter of the West: Sikhism, India, Postcoloniality, and the Politics of Translation (hereafter RSW), published in 2009 by Columbia University Press.

Have we really thought through health reform?

With all the discussion around about health care reform in Australia we are missing a fundamental issue about health and illness. They are not the same! There is a disconnect between the rhetoric of reform, the apparent political support for prevention and health promotion, and the realities of decisions being taken and understanding of the underlying assumptions of health determinants.Preventing ill health and promoting health have been seen as the point of departure for good health care, at least rhetorically, ever since the Alma Ata Declaration (1978) and the Ottawa Charter (1986). Australia along with other member states of the WHO is signatories to both and they have underpinned official health policy with a rhetorical flourish in many a document since.

Increased positive thought disorder with illness duration in patients with schizophrenia

It is unclear whether the severity of positive formal thought disorder, a core clinical feature of schizophrenia, is stable or worsening through the chronic course of the illness. The neurocognitive basis for positive thought disorder also remains unclear. The aim of the present paper was to examine the relationship between thought disorder as measured by the Thought Disorder Index (TDI) and duration of illness and neuropsychological indices in 79 patients with schizophrenia. TDI scores increased in proportion to illness duration. TDI scores were not associated with verbal memory or executive functioning. These results indicate an ongoing worsening of positive thought disorder through the course of illness in schizophrenia.

The mechanics of computation and human thought

Thousands of students are preparing for chemistry examinations in June. An unresolved debate is whether they should be permitted to use graphics and programmable calculators in those examinations. Some educators have not only advocated the use of graphics calculators, but have also pointed to the Danish system in which students are permitted to use computers in senior school examinations.

In some Australian jurisdictions, graphics calculators are permitted in year 12 mathematics examinations, but not in chemistry examinations. The reasoning is that information or methods of solving numerical chemical problems can be stored in the memory of graphics calculators, giving some students an unfair advantage. This means that chemistry students either have to learn how to use (and buy!) two types of calculators or, if they only have one calculator, are disadvantaged in using non-programmable calculators in mathematics examinations.

The use of technology (or its lack thereof) can limit how and what students learn. “The mechanics of computation and human thought” is an allusion to Asimov’s short story, “A Feeling of Power” in which, overuse of technology has caused people to forget how to do simple arithmetic. In our current assessment system, the insistence that students must be able to do simple chemical calculations has lead to underuse of available technology. The misperception is that the ability to do calculations is linked to understanding of concepts.

Graphics calculators, programmable calculators and computers are tools. Instead of banning or limiting technology, we should take the opportunity to rethink what is being assessed and how it is assessed. It is the proper use of technology, by combining the mechanics of computation and human thought to deepen understanding and to ask probing questions that truly leads to a feeling of power.

The (zen) Buddhist heart of I ♥ Huckabees

 This paper offers a Buddhist reading of I ♥ Huckabees (2004). I begin with an overview of director David O. Russell's Zen influence to reveal how he weaves the Buddhist metaphor of Indra's net (a metaphor for the doctrine of pratitya-samutpada) and the principles of meditation into the narrative. The main objective, however, is to demonstrate that Russell doesn't merely re-present Buddhist ideals but also attempts to "practice" Buddhism by using the visual vernacular of contemporary media culture to rework film as meditation and meditation as film. In weaving Buddhist ideals into his satire on contemporary culture, I argue that Russell is engaging us in religious and ethico-political reflection.