Transformation of Society - The Jain Way
To become a vital center of influence, advancing the competitiveness and productivity of business in the digital economy. His research, teaching and consulting interests are at the nexus of business strategy and information technology IT. He focuses on analyzing how emerging information technologies enable business model innovation; on developing and evaluating business-driven strategies for the sourcing of information services; and on valuing IT investment.
His approach is distinctive in its use of economic principles as the lens with which to analyze strategic management questions. We gratefully recognize the following individuals who have generously given their time and resources in support of the center and our programs. Contributors serve as advisory board members, industry and research fellows and research affiliates. Shankar Rao Principal Shadowbrook Systems.
Gary M. Much of my work focuses on the digital space and the robust use of data and analytics to solve key market challenges. This conference always delivers relevant and actionable insights. The Center helps businesses, governments and society adapt to and leverage the possibilities enabled by emerging digital technologies through knowledge dissemination and sharing activities. We conduct innovative research, deliver new educational offerings, and offer an exciting outreach program including workshops, conferences and lectures. Road to Reinvention is unlike other conferences. We bring together experienced executives, technology leaders, and the latest academic thinking with one goal: to help you navigate the road ahead.
We have planned an exciting day of thought-provoking conversations with leaders and luminaries. Learn how incumbents are forging ahead while startups continue to disrupt; how AI is enabling a fundamental shift in how businesses operate and making it far more important to manage the associated risks; how you can acquire the necessary talent and capabilities for the future; and how to lead responsibly in a technology-intensive world.
The Chief Information Officer Roundtable is a regional forum for the most senior IT executives aimed at helping them address strategic IT opportunities and challenges in the globally networked economy.
This partnership between industry and UC Irvine provides thought leadership, a collaborative resource network and facilitates dynamic exchange. Learn More. The Center conducts both academic and applied research. CDT serves as an interdisciplinary research institute drawing on economists, behavioral scientists, sociologists and computer scientists to help understand the emerging digital business environment.
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Our research areas address key constituencies for the research — business executives seeking to understand how to adapt their enterprises for success in a digital economy, technology executives focused on making critical IT-related decisions that advance company performance, managers of social enterprises and IT industry executives. The backlash against technology — the techlash — has started. But I believe that with responsible leadership and the active involvement of the business, technology, and policy communities, we can build a better society and a digital world we all want to live in.
It will take intentional strategies and a commitment to managing technology for the benefit of society, and not letting technology control us. Read More.
JAIN BUSINESS ETHICS - A GLOBAL REVIEW
Blockchain technology has the ability to make markets auditable and accessible, Behlendorf, said at the conference, which is hosted by the Center for Digital Transformation at the UCI Paul Merage School of Business. Blockchain grants transparency and confidence by distributing records so that they can be seen by all. What if there was a way to move all that data to the cloud so that companies could apply data science, draw conclusions and implement solutions to better serve the needs of their customers? But new technologies offer hope for increasing diagnostic accuracy and potentially improving care, according to Philip Nelson, director of engineering at Google Accelerated Science.
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JOURNEY HAS NO FACE, PASSENGER HAS A FACE – ALOK JAIN, PUBLIC TRANSPORT EXPERT | UITP India
Email the author Login required. By Author. By Title. Sanjay D. Nanoti 2. DOI : Abstract The processes of imparting and acquiring knowledge, skills and wisdom through educational institutes are key contributors in the cause of national development. However, if we examine the scenario of engineering education in India from this perspective, we find that it has been departing from these primary goals in recent years due to the rigid confinements of marks and degrees. Recently we have taken a knowledge center initiative in our institute that facilitates learning in an open and flexible way using a cafeteria approach that ensures enjoyment, employment, empowerment and enlightenment of learners.
Within this society, renunciation became a valid social option among diverse sectors, providing space for shramanas, or ascetics who sought liberation from the world of suffering through austerity. The Upanishads represent these perspectives within orthodox Vedic tradition, without rejecting the authority and primacy of the veda. The early Upanishads from mid-first millennium B. Their primary concern is the hidden connections and equivalences among the world at large, the human self or body, and ritual action—the bindings that join all beings, events, and the world into one.
It is in this context that the texts explore the equivalency of atman, the self which can refer both to the spiritual center of a person and the living, breathing person and Brahman, the cosmos. Key concepts found in earlier Vedic literature arise in the Upanishadic and other contemporary writings but with profound changes.
The possibility of escape from the cycle of birth and death moksha or enlightenment was a radically different goal from that encoded into Vedic ritual, which focused on the achievement of certain goals and positive results in this world. The paired concepts of renunciation and enlightenment or release came to have a profound influence upon the development of religious and philosophical thought in South Asia for millennia.
The focus of the Veda on family and society also continued, many times in contexts that owed little allegiance to Vedic thought. The two ideologies have remained in a tense balance in Indian intellectual and religious thought to this day. The changing worldview described in the Upanishads is also evident in two other contemporary major movements, those founded by Mahavira Jainism and Siddhartha Gautama, the Buddha Buddhism.
These shramana movements share much of the basic worldview of the Upanishads but propose radical re-evaluations of Vedic practice and ideology. Both reject the ultimate authority of the veda, unlike the Upanishadic tradition. The generally accepted dates for Siddhartha Gautama, the Buddha, are — B. The Buddha is one of three key elements of Buddhist belief and practice. There is a tendency in the West to understand Buddhism primarily through textual and philosophical evidence; that is, through a focus on dharma.
Buddhism is also the religion lived by the sangha monks and nuns—representing a radically new social option for women—as well as lay practitioners and materialized in representations of the Buddha and sacred sites such as stupas, reliquary monuments holding the remains of the Buddha and other revered persons.
Besides the actual teachings and biography of the Buddha, also important are accounts of his past lives, the Jataka Tales. Memorials and tales to his followers and the great saints, who play a prominent role in Buddhist cosmology, play a great role in Buddhist history and ritual. A series of new texts, such as the Lotus Sutra, were associated with the Mahayana that had not been accepted by earlier schools. These texts describe a radically different view of the Buddha as forever present and infinite.
The cosmology of the Buddhist world took on greater detail and complexity and the role of the bodhisattva—one who strives toward enlightenment but remains active in the world for the sake of sentient beings—came to occupy a central place. The Buddhist world in the beginning of the first millennium was dynamic and diverse, as the new faith spread out from South Asia to Southeast Asia, China, and beyond.
Within South Asia it was centered within large-scale monasteries and scholastic centers, such as that at Nalanda in the Indian state of Bihar. Lay people were active supporters of such establishments, as well as practitioners in their own right. The destruction of major monastic centers by Central Asian invaders contributed to the disappearance of Buddhism from India in the twelfth century, but it has thrived into the present in its Mahayana and Tantric forms in Nepal and Tibet and in its Theravada form in Sri Lanka.
Buddhism was also reintroduced into the modern state of India in the twentieth century. The Jain tradition, on the other hand, has continued uninterrupted into modernity, with the majority of its adherents in western India. There is little doubt that the rejection of Vedic authority by Buddhist and Jain thinkers encouraged the reformulation and strengthening of particular aspects of Vedic traditions and the reassertion of the authority of Brahmins. Literature of the period helped to codify and reassert aspects of Brahminical ideology.
Four stages were identified: celibate student, householder, hermit or forest dwelling undertaken toward the end of life , and renunciation. Four possible aims in life were identified: artha economic and social success , dharma learning , kama pleasure , and moksha enlightenment. Students were to concentrate on dharma, householders to be concerned with artha and kama, and only in the final stage of life, that of a wandering holy man, is moksha a goal. The system did not hold for all—particularly for those excluded due to their gender or low position in the varna and jati systems—and renunciation was never universally embraced, though it remained an ideal.
Although somewhat fluid, position in these systems was hereditary. The religion that we now call Hinduism—the term itself is of recent vintage—began to take a recognizable shape in the first millennium C. In this period, the epics Mahabharata containing the Bhagavad Gita and Ramayana were composed, along with the Puranas.
The Mahabharata recounts the tragic conflict between the Pandavas and Kauravas, while the Ramayana relates the tale of King Rama, who was exiled from his kingdom for 14 years in the company of his wife, Sita, and his brother Lakshman. These epics have had a profound influence in Southeast Asia, even when Hinduism waned as a primary religious force.
The Puranas provide stories of the gods who were to take a central place within the developing religion now known as Hinduism: Vishnu, Shiva, and the Goddess, among others. The cult of Vishnu, as it developed later, is generally accepted to be an amalgam of many smaller traditions; these were absorbed into the overarching Vishnu tradition through the idea of avatara, or incarnation Vishnu is said to have 10 major incarnations who appeared in our world to save it and into aspects of one character such as the various portrayals of Krishna—as a child-god, as the charioteer in the Bhagavad Gita , and as the ruler of Dwarka in his adult life.
The Goddess takes many forms—some frightening and powerful, some auspicious and gentle.
Parvati, Lakshmi, Shri, Kali, and Durga are some of the names she goes by. His body is white from being smeared with the ashes of the cremation ground—an unclean place that reminds us of the temporary nature of existence.
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His hair is matted and unkempt, and he is known to possess sometimes frightening and dangerous yogic powers. This same god is also married to Parvati and is intimately tied to the Goddess in her many other forms as well. These three divinities—Vishnu, Shiva, and the Goddess—represent the three main deities worshipped in Hindu practice. Brahma is not often the object of worship. It is important to note that although there are many deities represented in the Hindu pantheon, worshippers generally consider their own deity to be central and all-powerful; other deities are subservient to him or her.
In addition, all are often seen to be manifestations of one central force in the universe.