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Dr. Tharoor delivers a lecture, entitled ‘Looking Back at the British Raj in India’, and discuses how the British empire ruthlessly has exploited and devastated India. He cogently argues that the British have to pay reparations to India.

Further References

Cohn, B. S.. (1996). Colonialism and its forms of knowledge : the British in India. Princeton, N.J. : Princeton University Press

Plain numerical DOI: 10.1525/ae.1998.25.1.82.1
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Tragedy and Hope: A History of the World in Our Time is a work of history written by Carroll Quigley. The book covers the period of roughly 1880 to 1963 and is multidisciplinary in nature though perhaps focusing on the economic problems brought about by the First World War and the impact these had on subsequent events. While global in scope, the book focusses on Western civilization, because Quigley has more familiarity with the West.

The book has attracted the attention of those interested in geopolitics due to Quigley’s assertion that a secret society initially led by Cecil Rhodes, Alfred Milner and others had considerable influence over British and American foreign policy in the first half of the twentieth century. From 1909 to 1913, Milner organized the outer ring of this society as the semi-secret Round Table groups.

www.carrollquigley.net/pdf/Tragedy_and_Hope.pdf

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The boiling frog is an analogy describing a frog being slowly boiled alive. The premise is that if a frog is thrown suddenly into boiling hot water, it will immediately jump out. However, if the frog is put in cold water which is then slowly and gradually brought to a boil, it will not perceive the danger, sit still, and will therefore be cooked to death. Applied to human cognition & behavior the analogy could be interpreted as follow: If the environment changes gradually in an incremental step-wise fashion, humans have great difficulty to recognize the change because each step in the evolution of the system (i.e., the change in the environment) is not drastic at all. However, over an elongated period of time the system changes significantly and the additive long-term effect of numerous small changes have extreme consequences. The question thus is: When does the system change from stable to chaotic, i.e., from “from lukewarm to boiling hot”. The demarcation criterion is not clear. In the cognitive sciences this is ambiguity is discussed under the header “vagueness of attributes”.¹ In philosophy this is an ancient paradox known as Sôritês paradox (or the problem of the heap).² The paradox is based on the seemingly simple question: When does a heap of sand become a heap? (When does the system “switch” from being life-supporting to deadly.) The Bald Man (phalakros) paradox is another allegory which illustrates the point:
A man with a full head of hair is not bald. The removal of a single hair will not turn him into a bold man. However, diachronically, continuous repeated removal of single hairs will necessarily result in baldness. However, it is unclear when the “critical boundary” has been transgressed. In the psychology of reasoning this is termed the “continuum fallacy”. The informal logical fallacy pertains the argument that two states (i.e., cold vs. hot) cannot be defined as distinct (and/or do not exist at all) because between them there exists a continuum of states (cf. fuzzy logic). The fundamental question whether any continua exist in the physical world is a deep question in physics (cf. atomism). Deterministic Newtonian physics stipulates that reality is continuous. Per contrast, contemporary quantum physics is based on the notion of discrete states (quanta) as the notion of continuity appears to be invalid at the smallest Planck scale of physical existence.

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Originally published in 1940 – republished in 2007 under ISBN 1-59986-727-3.

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Excerpt from Prof. Erich Fromm, Psychoanalysis and Religion (1950).

(Op.cit. p.99):
“The attitude common to the teachings of the founders of all great Eastern and Western religions is one in which the supreme aim of living is a concern with man’s soul and the unfolding of his powers of love and reason. Psychoanalysis, far from being a threat to this aim, can on the contrary contribute a great deal to its realization.” […]

(Op.cit. pp.100-102):
“The marketing orientation has established its dominant role as a character pattern only in the modern era. In the personality market all professions, occupations, and statuses appear. Employer, employee, and free-lance—each must depend for material success on personal acceptance by those who would use his services. Here, as in the commodity market, use value is not sufficient to determine exchange value. The “personality factor” takes precedence over skills in the assessment of market value and most frequently plays the deciding role. While it is true that the most winning personality cannot make up for a total lack of skill indeed, our economic system could not function on such a basis—it is seldom that skill and integrity alone account for success.
Success formulae are expressed in such terms as “selling oneself,” “getting one’s personality across,” and “soundness,” “ambition,” “cheerfulness,” “aggressiveness,” and so forth, which are stamped on the prize-winning personality package. Such other intangibles as family background, clubs, connections, and influence are also important desiderata and will be advertised however subtly as basic ingredients of the commodity offered. To belong to a religion and to practice it is also widely regarded as one of the requirements for success. Every profession, every field has its successful personality type.
The salesman, the banker, the foreman, and the headwaiter have met the requirements, each in a different way and to a different degree, but their roles are identifiable, they have measured up to the essential condition: to be in demand. Inevitably man’s attitude toward himself is conditioned by these standards for success. His feeling of self-esteem is not based primarily on the value of his powers and the use he makes of them in a given society. It depends on his salability on the market, or the opinion others have about his “attractiveness.” He experiences himself as a commodity designed to attract on the most favorable, the most expensive terms.
The higher the offered price the greater the affirmation of his value. Commodity man hopefully displays his label, tries to stand out from the assortment on the counter and to be worthy of the highest price tag, but if he is passed by while others are snapped up he is convicted of inferiority and worthlessness. However high he may be rated in terms of both human qualities and utility, he may have the ill-luck—and must bear the blame—of being out of fashion. From early childhood he has learned that to be in fashion is to be in demand and that he too must adapt to the personality mart. But the virtues he is taught ambition, sensitivity, and adaptibility to the demands of others—are qualities too general to provide the patterns for success.
He turns to popular fiction, the newspapers, and the movies for more specific pictures of the success story and finds the smartest, the newest models on the market to emulate. It is hardly surprising that under these circumstances man’s sense of his value must suffer severely.
The conditions for his self-esteem are beyond his control. He is dependent on others for approval and in constant need of it; helplessness and insecurity are the inevitable results. Man loses his own identity in the marketing orientation ; he becomes alienated from himself. If man’s highest value is success, if love, truth, justice, tenderness, mercy are of no use to him, he may profess these ideals but he does not strive for them. He may think that he worships the god of love but he actually worships an idol which is the idealization of his real goals, those rooted in the marketing orientation.”

Cf. The chapter on the marketing orientation in “Man for Himself” (Fromm, 1947).

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The CIA was very interested in various methods to manipulate and exploit the human mind. Besides illegal experiments which involved psychotropic drugs and torture, they were also interested in parapsychology as the document at hand shows.
The objective of this group of experimental sessions was to verify Geller’s apparent paranormal perception under carefully controlled conditions with the goal of understanding the physical and psychological variables underlying such ability.

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“Cultivated persons seek harmony but not sameness.”
~ Confucius (Analects 13. 23).

Harmony (和)

Confucian value of harmony:

子曰：“君子和而不同，小人同而不和。”
See uwaterloo.ca/community-and-professional-education/blog/post/confucian-values-and-characters-series-harmony

Further References

Waley, A.. (2012). The analects of confucius. The Analects of Confucius

Plain numerical DOI: 10.4324/9780203715246
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Roger T. Ames and Henry Rosemont, J.. (1999). The Analects of Confucius: A Philosophical Translation. Classics of Ancient China

Plain numerical DOI: 10.1103/PhysRevA.72.012329
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Tan, C.. (2015). Beyond Rote-Memorisation: Confucius’ Concept of Thinking. Educational Philosophy and Theory

Plain numerical DOI: 10.1080/00131857.2013.879693
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“Confucian education is often associated with rote-memorisation that is characterised by sheer repetition of facts with no or little understanding of the content learnt. but does confucian education necessarily promote rote-memorisation? what does confucius himself have to say about education? this article aims to answer the above questions by examining confucius’ concept of si (thinking) based on a textual study of the analects. it is argued that confucius’ concept of si primarily involves an active inquiry into issues that concern one’s everyday life, promotes inferential thinking, and facilitates self-examination. far from advocating rote- memorisation, confucius highlights the need for us to take ownership of our own learning, engage in higher order thinking, and reflectively apply the lessons learnt in our lives.”

Woods, P. R., & Lamond, D. A.. (2011). What Would Confucius Do? – Confucian Ethics and Self-Regulation in Management. Journal of Business Ethics

Plain numerical DOI: 10.1007/s10551-011-0838-5
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“We examined confucian moral philosophy, primarily the analects, to determine how confucian ethics could help managers regulate their own behavior (self-regulation) to maintain an ethical standard of practice. we found that some confucian virtues relevant to self-regulation are common to western concepts of management ethics such as benevolence, righteousness, wisdom, and trustworthiness. some are relatively unique, such as ritual propriety and filial piety. we identify seven confucian principles and discuss how they apply to achieving ethical self-regulation in management. in addition, we examined some of the unique confucian practices to achieve self-regulation including ritual and music. we balanced the framework by exploring the potential problems in applying confucian principles to develop ethical self-regulation including whistle blowing. confucian moral philosophy offers an indigenous chinese theoretical framework for developing ethical selfregulation in managers. this is relevant for managers and those who relate to managers in confucian-oriented societies, such as china, korea, japan, and singapore. we recommend further research to examine if the application of the confucian practices outlined here actually work in regulating the ethical behavior of managers in modern organizations.”

Confucius, & Lau, D. C.. (1979). The analects (Lun yü). Penguin classics.

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Chen, P., Tolmie, A. K., & Wang, H.. (2016). Growing the critical thinking of schoolchildren in Taiwan using the Analects of Confucius. International Journal of Educational Research

Plain numerical DOI: 10.1016/j.ijer.2017.02.002
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“According to research, the value of cultivating thinking in the context of dialogic teaching is an effective strategic approach to critical thinking. this study applied an extended comparative intervention to six classes of taiwanese schoolchildren using two types of experimental groups. two classes of each different age group were engaged in dialogic teaching over a 12-week period with the use of different materials, either the analects of confucius or moral dilemma stories. three further classes served as control groups. the results of a detailed content analysis demonstrated that this dialogic intervention in the class type of the analects contributed significant gains in the thinking of exploratory talk.”

Brooks, E. B., & Brooks, A. T.. (1997). The Original Analects: Sayings of Confucius and His Successors. Translations from the Asian Classics

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“Parallel title in chinese characters; translator’s names also in chinese characters. subject: no one has influenced chinese life as profoundly as confucius. among the most important embodiments of that influence is the analects, a seeming record of confucius’s conversations with his disciples and with the rulers and ministers of his own time. these sayings, many of them laconic, aphoristic, and difficult to interpret, have done much to shape the culture and history of east asia. bruce and taeko brooks have returned this wide-ranging text to its full historical and intellectual setting, organizing the sayings in their original chronological sequence, and permitting the analects to be read for maximum understanding, not as a closed system of thought but as a richly revealing record of the interaction of life and thought as it evolved over almost the entire warring states period. the original analects has clarified contradictions in the text by showing how they reflect changing social conditions and philosophical emphases over the two centuries during which it was compiled. the book includes a fresh and fluid translation, a detailed commentary and interpretation for each saying, illustrations of objects from the warring states period, and an extensive critical apparatus setting forth the textual argument on which the translation is based, and indicating how the later view of the work as the consistent maxims of a universal sage gradually replaced the historical reality. confucius himself the early circle the dzvngdz transformation the king transition the hundred schools the last debates a private interlude return to court the conquest of lu app. 1. the accretion theory of the analects app. 2. developmental patterns in the analects app. 3. a window on the hundred schools app. 4. confucius and his circle app. 5. a reading of ly 1 4 in text order romanization equivalence table interpolations finding list.”

Li, C. C. N.-D. dur fil pau pau global china maig 07 encomanat F. abril 2008. (2007). An Introduction to Chinese Philosophy: From Ancient Philosophy to Chinese Buddhism – By JeeLoo Liu. Journal of Chinese Philosophy

Plain numerical DOI: doi:10.1111/j.1540-6253.2007.00432.x
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“Yijing (i ching) : the cosmological foundation of chinese philosophy — confucius (kongzi) in the analects — mencius (mengzi) — xunzi (hsün tzu) — mozi (mo tzu) — laozi (lao tzu) — zhuangzi (chuang tzu) — hanfeizi (han fei tzu) — — the consciousness-only (wei-shi) school — the hua-yan (hua-yen) school — the tian-tai (t’ien-t’ai) school — the chan school (zen buddhism).”

Sim, M.. (2013). CONFUCIAN VALUES AND HUMAN RIGHTS. The Review of Metaphysics

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“The article examines the impact of confucianism on the discourse of human rights, as well as social and economic rights. the author looks at the confucian intellectual and confucian civic virtues to understand asian governments’ relation to western individualism and pluralism. also discussed are the philosopher confucius’s emphasis on education and his work ‘analects’ from the book ‘the analects of confucius: a philosophical translation’ translated by roger ames and h. rosemont.”

Kim, H. K.. (2003). Critical Thinking, Learning and Confucius: A Positive Assessment. Journal of Philosophy of Education

Plain numerical DOI: 10.1111/1467-9752.3701005
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“In this paper i argue that confucius’ view of learning in the analects entails critical thinking. although he neither specified the logical rules of good reasoning nor theorised about the structure of argument, confucius advocated and emphasised the importance of critical thinking. for confucius reflective thinking of two sorts is essential to learning: (1) reflection on the materials of knowledge, in order to synthesise and systemise the raw materials into a whole, and to integrate them into oneself as wisdom; (2) reflection on oneself, (a) in order to ensure that such synthesis, systemisation, and integration proceed in an open-minded, fair and autonomous way, and (b) in order to integrate knowledge with the self, that is, to internalise it until it becomes oneself. abstract from author copyright of journal of philosophy of education is the property of blackwell publishing limited and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder’s express written permission. however, users may print, download, or email articles for individual use. this abstract may be abridged. no warranty is given about the accuracy of the copy. users should refer to the original published version of the material for the full abstract. (copyright applies to all abstracts); in this paper i argue that confucius’ view of learning in the analects entails critical thinking. although he neither specified the logical rules of good reasoning nor theorised about the structure of argument, confucius advocated and emphasised the importance of critical thinking. for confucius reflective thinking of two sorts is essential to learning: (1) reflection on the materials of knowledge, in order to synthesise and systemise the raw materials into a whole, and to integrate them into oneself as wisdom; (2) reflection on oneself, (a) in order to ensure that such synthesis, systemisation, and integration proceed in an open-minded, fair and autonomous way, and (b) in order to integrate knowledge with the self, that is, to internalise it until it becomes oneself. abstract from author copyright of journal of philosophy of education is the property of blackwell publishing limited and its content may not be copied or emailed to multiple sites or posted to a listserv without the copyright holder’s express written permission. however, users may print, download, or email articles for individual use. this abstract may be abridged. no warranty is given…”

Hasebe, Y.. (2003). Constitutional borrowing and political theory. International Journal of Constitutional Law

Plain numerical DOI: 10.1093/icon/1.2.224
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Cheang, A. W.. (2000). The master’s voice: On reading, translating and interpreting the analects of confucius. Review of Politics

Plain numerical DOI: 10.1017/S0034670500041693
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Romar, E. J.. (2004). Managerial harmony: The Confucian ethics of Peter F. Drucker. In Journal of Business Ethics

Plain numerical DOI: 10.1023/B:BUSI.0000033613.11761.7b
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“‘Confucianism… is a universal ethic in which the rules and imperatives of behavior hold for all individuals.’ (peter f. drucker, forbes, 1981). peter drucker is credited as the founder of modern american management. in his distinguished career he has written widely and authoritatively on the subject and to a large extent his work possesses a distinctive ethical tone. this paper will argue that confucian ethics underlie much of drucker’s writing. both drucker and confucius view power as the central ethical issue in human relations. they emphasize authority, leadership, legitimacy, hierarchy, interdependence and individual ethical responsibility in their analysis of human affairs. drucker views the development of large-scale formal organizations and the concomitant rise of the managerial class as the most significant developments of the 20th century, which makes the management of interdependent roles and relationships a central ethical challenge. confucius, and the early confucians, understood human relationships as based upon hierarchy, interdependence and personal ethics. the paper will analyze drucker’s work in light of the early confucian classics (the analects, the mencius, the great learning and the doctrine of the mean). drucker, himself, considers the end of economic man (1939), the future of industrial man (1942), concept of the corporation (1983), and the essential drucker (2001) as his most important and influential works. the paper will analyze these along with other works by drucker as appropriate.”

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A coup d’état also known simply as a coup, a putsch, golpe, or an overthrow, is an illegal and overt seizure of a state by the military or other elites within the state apparatus.^[1]

A 2003 review of the academic literature found that the following factors were associated with coups:

officers’ personal grievances
military organizational grievances
military popularity
military attitudinal cohesiveness
economic decline
domestic political crisis
contagion from other regional coups
external threat
participation in war
foreign veto power and military’s national security doctrine
officers’ political culture
noninclusive institutions
colonial legacy
economic development
undiversified exports
officers’ class composition
military size
strength of civil society
regime legitimacy and past coups.^[18]

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Publication date 1954
Publisher George Allen And Unwin Limited

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Vitali, S., Glattfelder, J. B., & Battiston, S.. (2011). The network of Global corporate control. PLoS ONE

Plain numerical DOI: 10.1371/journal.pone.0025995
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“The structure of the control network of transnational corporations affects global market competition and financial stability. so far, only small national samples were studied and there was no appropriate methodology to assess control globally. we present the first investigation of the architecture of the international ownership network, along with the computation of the control held by each global player. we find that transnational corporations form a giant bow-tie structure and that a large portion of control flows to a small tightly-knit core of financial institutions. this core can be seen as an economic ‘super-entity’ that raises new important issues both for researchers and policy makers.”

Heemskerk, E. M., & Takes, F. W.. (2016). The Corporate Elite Community Structure of Global Capitalism. New Political Economy

Plain numerical DOI: 10.1080/13563467.2015.1041483
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“A key debate on the merits and consequences of globalisation asks to what extent we have moved to a multipolar global political economy. here we investigate this issue through the properties and topologies of corporate elite networks and ask: what is the community structure of the global corporate elite? in order to answer this question, we analyse how the largest one million firms in the world are interconnected at the level of corporate governance through interlocking directorates. community detection through modularity maximisation reveals that regional clusters play a fundamental role in the network architecture of the global political economy. transatlantic connections remain particularly strong: europe and north america remain interconnected in a dense network of shared directors. a distinct asian cluster stands apart as separate and oriented more towards itself. while it develops and gains economic and political power, asia remains by and large outside the scope of the networks of the incumbent global (that is, north atlantic) corporate elite. we see this as a sign of the rise of competing corporate elites. but the corporate elites from the traditional core countries still form a powerful opponent for any competing faction in the global corporate elite.”

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