Journal of Human Values

In today’s diverse and interconnected world, the relationship between well-being and universal human values requires thoughtful exploration. This study examines how values such as truth, compassion and dignity are interpreted and practised within various communities in Bihar, India. Using a qualitative, multiple-case study approach, it draws on interviews and group discussions emphasizing lived experience, context and ethical principles of respect, consent and confidentiality across religious and cultural contexts to understand how shared ethical ideals shape personal meaning and collective well-being. Grounded in sociological theory and informed by research in psychology and ethics, the study reveals that while core values are commonly upheld, their expression is shaped by local experiences, traditions and challenges. The analysis reflects on the tension between universalism and particularism, showing how values are both shared and culturally distinct. These insights contribute to a richer understanding of ethical living and offer practical relevance for intercultural dialogue, education and inclusive policymaking in pluralistic societies like Bihar and beyond.

India’s sacred texts provide deep insights into people management, with the Triguna theory offering a culturally rooted framework to understand workplace personality and behaviour. In Indian higher education, non-teaching duties are as vital as teaching for faculty development; yet, aligning these roles with faculty’s natural strengths is often overlooked, leading to dissatisfaction and anxiety. Despite their importance, this issue remains under-researched. This study develops a competency mapping matrix based on the Triguna theory to align non-teaching roles with inherent faculty traits. Non-teaching tasks were grouped into six clusters, and seven personality types were defined using the Triguna framework, linked to specific competencies. The study adopted a qualitative exploratory design involving input from 15 faculty members across Indian higher education institutions. Participants were purposively selected from public and private universities, with 8–25 years of teaching experience and active involvement in administrative and committee roles. Non-teaching roles were clustered through thematic grouping based on the nature of work and competency requirements. The clustering was independently reviewed by academic experts, and discrepancies were resolved through consensus to enhance face validity. An adapted version of the Questionnaire Measure of Sahya (Manickam, 2014, Journal of Psychological Researches, 58[2], 75–83) was used to identify dominant Guna traits, with items reworded for faculty context and reviewed for contextual clarity. The resulting Guna-based competency mapping matrix offers a practical, culturally relevant method for allocating non-teaching duties, offering a culturally grounded framework that may support improved role alignment and faculty engagement.

Taking Krishna Kumar’s book Thank you, Gandhi as its point of engagement, this review essay critically examines the conflict of political values in post-Independence India. It presents a synoptic review of the defence of the Nehruvian India amidst the growing rise of Hindu nationalism. While highlighting the role of democratization in the political negotiation of competing ideological frameworks, it assesses the role of intelligentsia in furthering sectional interests in the name of high nationalism. After all, nation-building is an endless contestation and everyday plebiscite over the hegemonic values of our times. And, democracy remains one of the most potent mechanisms to help us choose one set of values over others.

Historically, governments of developing countries, such as India, have promoted technological advancement to facilitate socioeconomic development. This has led to a rise in information and communication technology for development (ICT4D) projects. While such technological interventions have undeniably resulted in economic growth, their true developmental roles call for critical analysis through the lens of development to human freedom. Technology often fails to eliminate the prevalent inequality in social structures, resulting in continued restricted human freedoms for the marginalized sections, reinforced by the technology. To examine this, we compare technologies from three eras targeted to aid the marginalized: technologies in the Green Revolution (1967–1978), the agrarian supply-chain, the eChoupal telecentre (2000–present) and mobile payments (2016–present). We use secondary data for the technologies from previous eras, and primary interview data of 44 mobile payment users across India, to understand how the technologies have evolved over the years in terms of the freedoms offered by them. The findings show that freedoms of economic facilities, transparency and protection during crises are provided by the technologies, but not uniformly across the various sections of society. The implications for policymakers include regulations and initiatives to ensure greater participation of all and, thus, facilitate development.

Existing research on ethnic minority tourism often focuses on authenticity versus commercialization or heritage preservation but lacks an interdisciplinary analysis of cultural adaptation in community-based contexts amid globalization. This study employs a comparative case study approach, integrating cultural adaptation and social identity theories, to examine cases from Vietnam (Sa Pa), China (Lijiang) and Thailand (Mae Kampong). Findings reveal varying degrees of commercialization leading to staged authenticity, with community involvement being key to effective identity preservation and mitigation of cultural erosion. The study contributes to interdisciplinary cultural studies by offering insights into identity negotiation in tourism spaces and proposing policy frameworks for sustainable community-based tourism that balance cultural integrity with economic development. In addition, the study highlights the educational mediation of cultural identity, emphasizing how heritage education, intergenerational learning and community training contribute to sustaining cultural values within community-based tourism. In conclusion, the study shows that community participation and heritage education are vital in balancing cultural identity preservation with sustainable tourism development.

This scientometric investigation analyses the comprehensive evolution of research trends, publications and citations over time, as well as keyword occurrences, top productive authors, sources and the most cited documents published on universal human values (UHV). For this study, scientometric information comprising 620 documents was extracted from the lens database, published from 1943 to 2024, using search keywords such as ‘universal human values’ or ‘universal human value’. In this study, the quantitative data analysis was conducted utilizing MS Excel (2021) and the VOSviewer (version 1.6.20) software. The findings of this investigation indicated that the publications in the field of UHV emerged in the 1940s; however, the first publication on UHV was published in 1943. The maximum number of publications (N = 101) was found in 2023, and the maximum number of citations (N = 282) was received in 1995. A total of 423 (68%) documents were published as articles. The most productive author is Anna K. Döring. Doring has published 5 documents and received 175 citations. The most fruitful source is the ‘Social Science Research Network’, and the most cited document is Diener and Diener (1995, Social Indicators Research, Vol. 36[3], 275–286). The most common and trending keywords are humans and social values, which have been used in UHV-related published documents. This investigation will be valuable for prospective researchers who want to conduct novel studies on the various dimensions of UHVs. By going through this article, independent researchers, faculty, NGO workers and policy constructors will be able to find out the most popular keywords, mostly cited authors and documents, and also the top productive sources of UHVs’ research domain.

In recent years, Sri Aurobindo—a twentieth-century Indian thinker and visionary—has attracted renewed interest across diverse fields, including spirituality, nationalism, aesthetics and the philosophy of mind. Among his many contributions, it is his metaphysical and spiritual vision, particularly articulated in The Life Divine, that continues to inspire deep engagement. Building briefly on some of his other works as well, this study traces the philosophical journey from the aspirational hypothesis of The Life Divine to the realization of a Divine Life, offering a narratological exploration of Sri Aurobindo’s transformative vision. It reflects on his holistic philosophy in relation to the complexities of everyday life, critically analysing his integrated view of man, world and ultimate reality. Dialectically, the study addresses a range of concerns—including Sri Aurobindo’s Advaitic stance, his approach to the hard problem of consciousness and the enduring significance of his concept of the Superman. At its core, this work asks—perhaps more urgently than ever—why Sri Aurobindo still speaks to us with the same spiritual depth and philosophical clarity as the ancient Indian sages.

This study based on conservation of resources (COR) theory aims to explore how supportive supervisors can significantly enhance the personal and professional performance of employees through idiosyncratic deals (I-deals). Furthermore, the study examines how a supervisor’s perception of a family-friendly environment and potential gender differences may moderate these effects. A two-way survey was conducted among 349 respondents (291 academicians and 58 supervisors) in higher education institutions (HEIs), and separate questionnaires were designed for the faculty members and supervisors, respectively. The mediation and moderation mediation hypotheses were tested using structural equation modelling. The results indicated that ‘I-deals’ negotiation plays a mediating positive effect on the relationship between the supervisors’ emotional support and professional performance. Additionally, gender significantly moderates the relationship between a supervisor’s emotional support and employees’ personal performance via I-deals. This empirical study provides initial evidence that idiosyncratic deals mediate the relationship between supervisors’ emotional support and workers’ professional performance. The study also reveals that gender moderates this mediation effect positively, particularly affecting the relationship between the supervisors’ emotional support and family performance through I-deals. Specifically, males may derive greater benefits in personal domains when utilizing these arrangements. Further, the research significantly contributes to the COR theory by specifying I-deals negotiations as a mechanism linking supervisors’ support and professional performance.

This review article critically studies Krishna Chandra Bhattacharyya’s (KCB) Bhagavadgītā Vicāra using D. K. Mohanta’s English translation from Bengali, published by the Indian Council of Philosophical Research. The article can be considered a metareflection, as it researches into the KCB’s reflections and interpretation of the Bhagavadgītā thematically rather than chronologically. Utilizing Mohanta’s translation, the article scrutinizes the gradations of Bhattacharyya’s interpretation. It explores the philosophical, cultural and textual aspects, highlighting how this analysis can open up new avenues for further research. Principally, we aim to address the issue of ontic value-preference and dilemma in the Bhagavadgītā and Bhattacharyya’s assertion that jñāna [knowledge] is superior to karma [action] and bhakti [devotion]. Likewise, following the humility of the translator who accepted that the original manuscript was received incomplete for unknown reasons, we shall create the hermeneutic scope to interpret its full version or at least to make sense of the same.

The study examined geography teachers’ perspectives on integrating controversial topics into the curriculum. Teachers were asked to write essays on why they should not fear addressing political and value-based issues in their lessons. The research found that most teachers agreed on the benefits of discussing controversial issues, such as fostering critical thinking and emotional management, while emphasizing the use of reliable information. However, opinions differed on whether teachers should share their personal views during these discussions, with some advocating for neutrality. The study highlighted two primary barriers: the significant time needed for preparation and the lack of methodological support. Teachers also expressed concerns about potential conflicts with colleagues, parents or school administration, which contribute to their reluctance to engage in such discussions. Despite these challenges, there was a consensus that controversial issues should be included in geography education to better prepare students for the complex real-world problems they will face.

This article offers a Levinasian hermeneutic of the Tirukkural’s ethical vision of hospitality, illuminating how Thiruvalluvar’s classic Tamil text resonates with Emmanuel Levinas’s philosophy of radical responsibility for the Other. While the Tirukkural traditionally frames hospitality (virunduōmbal) as a dharmic obligation rooted in social harmony and spiritual merit, a Levinasian reading reorients it as an unconditioned ethical demand that unsettles transactional or hierarchical frameworks. By foregrounding Levinas’s insistence on infinite responsibility, the study demonstrates that the Kural’s hospitality extends beyond mere decorum or religious duty, evolving into an encounter wherein the host is existentially answerable for the guest. This shift challenges caste-based exclusivities and refines understandings of reciprocity, showing how Thiruvalluvar’s moral universe anticipates Levinasian concepts of asymmetrical ethics. The article further addresses feminist critiques regarding patriarchal underpinnings in both Levinas’s thought and the Kural’s social context, highlighting tensions between unconditional welcome and gendered household norms. Ultimately, this Levinasian hermeneutic reveals hospitality in the Tirukkural as a radical ethical practice that disrupts the autonomy of the host, reconceiving domestic space as a site of moral transformation. In bridging Indic and Levinasian perspectives, the article contributes to broader debates on hospitality, justice and the ethical imperative to welcome the stranger.

This article investigates the ontological conceptualization of transreligiosity within the framework of moral solidarity, distinct from its epistemological and metaphysical dimensions. Grounded in Immanuel Kant’s philosophical notions, the central question is whether transreligiosity can represent a common ground and define a shared space that is understood in non-religious terms. Habermas’s theoretical framework, which attempts to reconcile historicism/relativism with transcendentalism/absolutism through dialogue and communicative action, is utilized to address this inquiry. The research is structured into three sections: the first examines the transcendental’s connection to the sacred space, offering a critique through Habermas’s divergence from Kant’s monological approach. The second section asserts moral solidarity’s ontological status within this shared space. The third section explores whether transreligiosity marks a departure from Habermas’s mediation between historicism/relativism and absolutism. By analysing the non-religious understanding of the sacred and the ontological affirmation of moral solidarity, the study critically assesses Habermas’s assertions and explores the implications of embodied transreligiosity in contemporary ethical and phenomenological discourse.

Based on the moral foundations theory and the social intuitionist model, in our 10-day diary study, we investigated how moral foundations predict the generalized, everyday prosocial intentions to donate coins or time to others. We conducted the study twice in Poland on the same sample: Wave 1 in December 2022/February 2023 and then Wave 2 one year later. Our approach allowed us to test whether the pattern of predictors remains stable over time, or whether it depends on the socio-political context in which people respond to environmental cues (in our case, the questions about the propensity to help). N = 74 people aged 18–55 completed both waves of the study. Our results showed that the moral foundation of purity/sanctity was the only moral foundation related to prosocial intentions to donate coins (at both waves) and time (at wave 1), suggesting its particular role in the case of self-reported behaviour. We discuss the findings in relation to the role of context in the activation of moral foundations and the role of congruence with social expectations in the display of prosociality.

This study investigates the impact of value-based leadership practices on performance outcomes in Ethiopian public universities, with affective commitment serving as a mediating variable. Drawing on a sample of 641 full-time employees across four universities, we employed a two-step structural equation modelling process that included confirmatory factor analysis and path analysis. Our findings revealed significant direct and indirect effects of value-based leadership practices, decision-making and communication on institutional performance. Affective commitment partially mediated these relationships. The model showed acceptable fit indices (RMSEA = 0.089, CFI = 0.942, TLI = 0.931), with high path coefficients (e.g., leadership to performance, β = 0.47; R² = 0.56 for performance). The results underscore the importance of embedding ethical and communicative leadership practices to drive performance in higher education institutions.

India has a glorious tradition of performing social responsibility, and business persons have played an instrumental role historically in this context. It is believed that corporate social responsibility (CSR) is not just a concept of Western management discourse, rather it has emerged from India’s own rich socio-cultural values. However, in the changing times, CSR in the country has been legalized, and traditional philanthropy is gradually giving way to sustainable business. Based on a systematic literature review, the article aims to analyse the glorious tradition of value-driven CSR in India during the earlier days, and the challenges plaguing it after its legalization in contemporary times. The article finds that, though Indian CSR has originated from rich cultural values, it has been legalized with an aim to strategize the efforts. However, the current practice of CSR has been beset with numerous challenges, and its effectiveness is still questionable. It has to be overcome for a meaningful outcome through effective policy and practices.

The well-being of the larger young population is critical for realizing a society’s demographic dividend. Since university students represent future leaders, the knowledge of their well-being and associated factors entails critical policy considerations. Addressing this need, we conducted two complementary studies. In Study 1 (n = 783), we assessed students’ flourishing levels, value orientation and affiliated domains influencing their well-being. Findings revealed 55% exhibited moderate mental health, 33% were flourishing and 12% languishing. Ordinal logistic regression analyses indicated that the values of self-direction and achievement significantly influenced flourishing, while engaged living, social connectedness and family cohesion significantly contributed to well-being. Building upon these insights and emphasizing the role of higher-education institutions, Study 2 examined the impact of a holistic development course on markers of social connectedness (Brahmaviharas), a predictor of well-being and the levels of flourishing. Participants (n = 107) reported enhanced friendliness (metta), appreciative joy (mudita), equanimity (upekkha) and compassion (karuna) towards self and others, subsequently higher flourishing. Theoretical implications and practical recommendations are discussed.

This article reports a study on the impact of a workplace spirituality training (WPST) programme for South Asian nonprofit sector workers. WPST participants reported higher post-test scores on workplace spirituality and job satisfaction vis-à-vis a waitlist control group. Post-test scores were particularly higher for female workers, gender non-disclosing workers, Hindus and Christians, workers in the child care, development and protection sector, women’s right and empowerment sector, disability and rehabilitation sector and those whose WPST compliance was higher. Inclusion of spirituality in the nonprofit sector workplace helps engage workers and overcome possible dissonances. Some programme modifications may be needed for male workers, Buddhist and Muslim workers, and workers in urban and rural development and criminology–correctional–paralegal services sectors.

This article interprets the Chāndogya Upaniṣad’s hierarchy of rasaḥ—Earth → Water → Plants → Human → Speech → Hymn → Chant → Om—as a value-based framework for ecological responsibility. Each stage signifies not only material dependence but also moral obligation, where to be the ‘essence’ of another is to bear duties of care and reciprocity. Through textual–philosophical analysis of Vedic and Upanishadic teachings, including the principles of ṛta (cosmic harmony) and dharma (ethical duty), the study demonstrates how ecological facts (soil, water, plants and food cycles) are inextricably linked to human values of truth, restraint and solidarity. The cultural stages of speech, hymn and chant are read as practices of communication and cohesion, highlighting the ethical role of collective voice. The culmination in Om (ekatva) represents unity, compassion and non-violence as guiding values for human–nature relations. In dialogue with contemporary ecological thought—Deep Ecology, Gaia and the land ethic—the article argues that the Upanishadic ladder anticipates systems thinking while grounding it in a spiritual ethic of care, offering enduring values for sustainability and ecological citizenship in the twenty-first century. At the same time, the article recognizes that sacral views of nature yield ecological responsibility only when metaphysical insight is internalized as ethical obligation, rather than remaining symbolic or ritualistic.