Bridging Nature and Freedom? Kant, Culture, and Cultivation

Marwah, Inder S.

doi:10.5840/soctheorpract201238322

Cited by 28 publications

(8 citation statements)

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“…Specifically, it could be accomplished by police departments expanding the application of online SM use and incorporating both asynchronous and synchronous SM citizen engagement. This is in keeping with the idea that all values, rights, obligations, and duties originate in individuals (Marwah, 2012). The foundation of individualism, face-to-face or online, goes hand-in-hand with the concept of self-awareness and the treatment or attitude toward one another for both officers and citizens.…”

Section: Ivkovic (2008) Andsupporting

confidence: 62%

Improving Police Social Media Use Practices

Beshears¹,

Beshears²,

Bond³

2019

IJSSS

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Phenomenological study findings identified police social media site use practices that law enforcement leadership may wish to consider incorporating. Findings showed that members of the public in their lived experiences desired two-way asynchronous and synchronous interpersonal communication capabilities when accessing social media platforms maintained by law enforcement agencies. Improved police social media use practices in these areas may be a gateway to building stronger community relations and using social media as an instrument to aid in crime solving. The themes identified included crime solving, building community-relations, asynchronous versus synchronous engagement, humanistic branding, and public image.

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Section: Ivkovic (2008) Andsupporting

confidence: 62%

Improving Police Social Media Use Practices

Beshears¹,

Beshears²,

Bond³

2019

IJSSS

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“…Kannauj, also referred to as the perfume capital of India, is a city in the state of Uttar Pradesh (Sengupta, 2018). Historically, the town has been variously designated as “Kanyakubja”, “Kannaujja”, “Qannauj” and “Kusasthala” (meaning an area having a dense concentration of aromatic Khus grass) and “Kusumapura” (a place having a dense concentration of flowers) (Marwah, 2012; Smith, 1908; Tripathi, 1937). Ittar making at Kannauj can be traced back to the days of King Harshavardhan in the 7th century (Padhy et al, 2016).…”

Section: The History Of Perfume Making In Kannaujmentioning

confidence: 99%

“…Ittar making at Kannauj can be traced back to the days of King Harshavardhan in the 7th century (Padhy et al, 2016). Parenthetically, ‘Harsha-Charit’, the biography of Emperor Harsha by his court poet Banabhatta, mentions the production of ‘agar wood oil’ during the era and generous use of perfume in the wedding of the emperor’s sister, Rajshri (Gangopadhyay, 2021; Marwah, 2012). It is said that the fame of Kannauj as an ‘ittar making hub’ reached its peak during the reign of Emperor Harsha and maintained its position until King Jaichand was defeated by Mohammad Ghori in the 12th century (Khare, 1960).…”

Section: The History Of Perfume Making In Kannaujmentioning

confidence: 99%

The Ittar Industry of Kannauj: A Saga of Commodification of Olfactory Aesthetics

Shukla,

Mukherjee,

Middendorf

2023

Journal of Land and Rural Studies

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Kannauj is an historic city in northern India, which is known since antiquity for producing high quality natural ittar (natural perfume). This study explores the notion that perfume is a product of science and standardised production and marketing practices, whereas ittar is a natural product derived from traditional knowledge and craft production processes passed on through generations. The study highlights the ‘deg-bhapka’ technique of ittar production, explores the lifeworlds of the artisans, their perception of the art, discusses the main ittar varieties, and explores the role of social and cultural capital in preserving the legacy over generations. Semi-structured, open-ended interviews were used for data collection. Finally, the study examines the contemporary challenges and bottlenecks in this heritage industry and the incongruency of the art of ittar-making to the nuances of the capitalist economy. The possibilities for evolving and marketing ittar as a ‘green’, ‘organic’ and ‘indigenous’ product of traditional art and contemporary aesthetic standards are explored.

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“…. by means of their between particular cultures and moral ends (Louden 1999;Marwah 2012), disagreement remains about the moral implications of Kant's developmental thinking for his moral thought (Bernasconi 2003(Bernasconi , 2011Hill Jr. and Boxill 2001;Kleingeld 2007;Larrimore 2008;Mills 2005Mills , 2014. It should be noted, however, that when Kant refers to "humanity" when discussing progress, this does not imply that "whites and non-whites will equally contribute to and share in this process," as Kleingeld notes" (2007, 582n).…”

Section: Inés Valdezmentioning

confidence: 99%

“… 21 Muthu's work focuses on this very point but argues that Kant's anti-paternalism, which understands different cultures as incommensurable, precludes a “duty to civilize others” and thus condemns also the ends (2000, 25, n, 40). As Inder Marwah notes, however, Kant values culture because of its role as a “transitory move” that pushes humanity toward the perfection of moral capacities, an end that preserves inequality because it privileges European culture which “prepare[s] [humanity] for a sovereignty in which reason alone is to dominate” ( CoJ , 321 5:433; Marwah 2012, 386-7). …”

mentioning

confidence: 99%