Journal of Human Values

The discourse and practice of humanism is at a cross-road, now challenged by posthuman reflections on what it means to be human. Our understanding of human and humanism is also challenged by transformations in nation-state and citizenship. In this context, the present article explores pathways of a new global humanity emerging out of cross-cultural reflections and new intellectual and social movements.

This article is an overview of Rene Girard's mimetic theory and its application to and implications for conflict in Africa. It accepts Girard's basic idea that imitation is a feature of all individuals but disagrees with his view that the Christian gospel can adequately eliminate mimetic rivalry and thereby lead to a non-sacrificial culture. Drawing from the concept of culture and the African experience of Christianity, it argues that the Christian influence in Africa has only produced a hybrid culture, which draws heavily from the traditional culture. Thus, instead of demythologizing the culture, the gospel has actually introduced new myths into the African setting, which generate a new type of mimetic crisis that traditional forms of intervention are incapable of ameliorating. It argues that the Christian gospel as the precursor of the new myths cannot, in its current form, diffuse the crisis. The article suggests a re-engineering of the gospel to cater for this new reality and thus diffuse the crisis.

In contemporary discourses on cosmo-political hospitality, contributions of Derrida, and especially of Levinas, have special significance on account of the vision, scale and relevance of their discussions on the theme, in the context of an increasingly globalizing international scene, and the consequent global encounter with diversity. The article strives to read the Indian hospitality tradition and ethos, articulated in several of India's culturally significant texts, and available in some way as a cultural practice even to this day (propped up by a heritage of tolerance and acceptance of difference, which, however, has not necessarily translated into egalitarian social structures), through the lenses of cosmo-political hospitality, found in the writings of Levinas and Derrida, as openness to the other, irrespective of social labels imposed on her/him. Although homely, ritualistic and hierarchical, Indian hospitality was always universalistic in intent. The article argues that an attempt to recapture the core of the Indian ethos of hospitality, should take into account this universalistic intent, revisited as genuine openness to the other person, in the light of contemporary concerns raised by Levinas and Derrida, and fully awake to India's and the world's transformed context.

Ancient India recognized the supreme value of education in human life. The ancient thinkers felt that a healthy society was not possible without educated individuals. They framed an educational scheme carefully and wisely aiming at the harmonious development of the mind and body of students. What they framed was a very liberal, all-round education of a very high standard, calculated to prepare the students for a useful life in enjoying all aspects of life. This is essentially a universally applicable educational framework highlighting the purpose of human life and interconnectedness at all levels of existence as a basis of human values. Insights from ancient Indian educational system are of great help in facilitating the production of a creative, ethical and a learning mind, which will concern itself not only with greater ‘progress’, but primarily or more importantly with the inner transformation of the human consciousness.

Several studies have identified entrepreneurship as a key factor in wealth creations in addition to associating certain personality characteristics to its growth. The question is to what extent have these wealth creations performed ethically. The present study is set to explore the cognitive orientation (locus of control, risk taking ability and impression management) and demographic (age and gender) factors that are associated with unethical business. Two hundred and fifty-six owner–managers in the age range of 24 to 68 years participated in the survey study. Male participants accounted for 63.3 per cent, while female participants were 36.7 per cent. The results indicate that risk taking and gender factors were consistently and statistically significant predictors of unethical business across the three groups in this study. The group situation appears to have effect on the individual contribution to unethical business. Implications are drawn from the results, and priorities are established for future research.

The article discusses the parallels in systems thinking and Gandhian thinking. Aristotle's principle that the whole is greater than the sum of the parts is interpreted from multiple perspectives. The whole and the part and their relationships are discussed to understand various wholes in the organization. The Gandhian orientation of whole and his leadership style in the light of various systems thinkers are evaluated. The article concentrates on the application of systems thinking to the Indian Freedom Movement to excavate the Gandhian foresight while leading the people in India. The article endeavours to project Mahatma Gandhi as a modern systems thinker in India.