Neurocysticercosis (NCC) is one of the major causes of childhood seizures in developing countries including India and Latin America. In this study neurological pediatric cases presenting with afebrile seizures were screened for anti-Cysticercus antibodies (IgG) in their sera in order to estimate the possible burden of cysticercal etiology. The study included a total of 61 pediatric afebrile seizure subjects (aged one to 15 years old); there was a male predominance. All the sera were tested using a pre-evaluated commercially procured IgG-ELISA kit (UB-Magiwell Cysticercosis Kit ^™). Anti-Cysticercus antibody in serum was positive in 23 of 61 (37.7%) cases. The majority of cases with a positive ELISA test presented with generalized seizure (52.17%), followed by complex partial seizure (26.08%), and simple partial seizure (21.73%). Headaches were the major complaint (73.91%). Other presentations were vomiting (47.82%), pallor (34.78%), altered sensorium (26.08%), and muscle weakness (13.04%). There was one hemiparesis case diagnosed to be NCC. In this study one child without any significant findings on imaging was also found to be positive by serology. There was a statistically significant association found between the cases with multiple lesions on the brain and the ELISA-positivity (p = 0.017). Overall positivity of the ELISA showed a potential cysticercal etiology. Hence, neurocysticercosis should be suspected in every child presenting with afebrile seizure especially with a radio-imaging supportive diagnosis in tropical developing countries or areas endemic for taeniasis/cysticercosis.

While Gandhi and Ambedkar hold similar standpoints on the relation between religious orderings of the world and shapes of social existence, they sharply diverge, on certain occasions, regarding the question of what the crucial terms ‘caste’ and varņa refer to, so that they often seem to be talking past each other. Gandhi sought to cut through various traditional forms of Hindu socio-religious practices and develop a Hinduism which is grounded in the values of universal peace, love and benevolence. Ambedkar too rejected aspects of familiar historical varieties of Buddhism and configured a new vehicle whose goals were to be more specifically material than spiritual. However, while both Gandhi and Ambedkar thus sought to uncover the revitalizing impulses of religious ideals, they operated with different imaginations of the type of polity that would emerge from this social reconstruction. For Gandhi, the reinvigorated socio-religious whole would be structured by an ideal notion of varņa in which there would be no enmity among the interdependent units. For Ambedkar, in contrast, the vocabulary of varņa was irredeemably corrupted through its enmeshment in millennia-old structures of hierarchy, so that its employment would not generate sufficient momentum to break through entrenched systems of oppression.

We investigate the topic of reincarnation by revisiting a recent debate from the pages of the journal Philosophy East and West between Whitley Kaufman, who presents five moral objections to karma and reincarnation as an explanation for human suffering, and Monima Chadha and Nick Trakakis, who seek to respond to Kaufman’s critiques. Our discussion of four of the problems analysed in their exchange will suggest that while the rejoinders of Chadha and Trakakis to Kaufman consist of plausible logical possibilities which successfully rebut some of his criticisms, the scenarios that they sketch are grounded in specific metaphysical theses about the nature of the human person and the structure of reality. The cogency of the responses that Chadha and Trakakis formulate is integrally related to the acceptance of these metaphysical presuppositions which need to be highlighted more clearly as we seek to understand what is at stake in the dispute.

This article is an exploration of the dialectic of this-worldly activism and the practice of self-effacement in Swami Vivekananda’s discourses. He often exhorts his audiences to cultivate the vigorous strength to live courageously in the world on the basis of their spiritual conviction that they are rooted in the true self (ātman) beyond all spatiotemporal limitations. The boundlessātman, to be realized by effacing the egocentric self, would become the imperishable source of their fortitude to live with fearlessness in a world of suffering. Since theātmanis not constrained by the egocentric bounds of the “I”, to become recentered in its illimitable heart is to move towards a universal morality. Through this return to one’s imperishable center of existential gravity, one transcends fear and hatred of the “other” as a radically alien being. While his socioreligious worldview is imprinted with aspects of Advaita as formalized by Śaṅkara, he also occasionally endorses the theocentric visions of Rāmānuja and Madhva and declares that all these Vedāntic pathways point towards the effacement of the ego and the generation of fearlessness.