Search results for 'Ali Akhtar Kazmi' (try it on Scholar)

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  1. Ali Akhtar Kazmi (1987). Quantification and Opacity. Linguistics and Philosophy 10 (1):77 - 100.score: 870.0
  2. Ali Akhtar Kazmi (1990). Parthood and Persistence. Canadian Journal of Philosophy 20 (Supplement):227-250.score: 870.0
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  3. Ali Kazmi & Francis Jeffry Pelletier (1998). Is Compositionality Formally Vacuous? Linguistics and Philosophy 21 (6):629-633.score: 240.0
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  4. Andrew Crane & Bahar Ali Kazmi (2010). Business and Children: Mapping Impacts, Managing Responsibilities. [REVIEW] Journal of Business Ethics 91 (4):567 - 586.score: 240.0
    In recent years, issues of childhood obesity, unsafe toys, and child labor have raised the question of corporate responsibilities to children. However, business impacts on children are complex, multi-faceted, and frequently overlooked by senior managers. This article reports on a systematic analysis of the reputational landscape constructed by the media, corporations, and non-government organizations around business responsibilities to children. A content analysis methodology is applied to a sample of more than 350 relevant accounts during a 5-year period. We identify seven (...)
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  5. Ali Iftikhar Choudhary, Syed Azeem Akhtar & Arshad Zaheer (2013). Impact of Transformational and Servant Leadership on Organizational Performance: A Comparative Analysis. [REVIEW] Journal of Business Ethics 116 (2):433-440.score: 240.0
    The purpose of this study is to examine the impact of two comparative leadership styles on organizational performance outcomes. The leadership styles undertaken is transformational and servant leadership. A sample of 155 participants is taken from profit-oriented service sector of Pakistan. Data through survey gathered on a five point likert scale from organizations. AMOS and SPSS are used for statistical analysis. The result shows that, transformational leadership has more impact on organizational learning than servant leadership. Furthermore organizational learning enhances organizational (...)
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  6. Ali Kazmi (1992). Some Remarks on Indiscernibility. Canadian Journal of Philosophy 22 (sup1):167-178.score: 240.0
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  7. Hans Kamp, Boem-mo Kang, Paul Kay, Ali Kazmi, Edward L. Keenan, Jeff King, Ewan Klein, Angelika Kratzer, Manfred Krifka & William Ladusaw (1995). 688 ACKNOWLEDGMENT Iwanska, Lucia Johnson, Mark Kadmon, Nirit K~ Ilm~ N, L~ Zlo. Linguistics and Philosophy 18:687-688.score: 240.0
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  8. Ali A. Kazmi (ed.) (1998). Meaning and Reference. University of Calgary Press.score: 240.0
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  9. Sheikh Jameil Ali (2010). Islamic Thought and Movement in the Subcontinent: A Study of Sayyid Abu A'la Mawdudi and Sayyid Abul Hasan Ali Nadwi. D.K. Printworld.score: 180.0
  10. Mohamed Rady, Joseph Verheijde & Muna Ali (2009). Islam and End-of-Life Practices in Organ Donation for Transplantation: New Questions and Serious Sociocultural Consequences. [REVIEW] HEC Forum 21 (2):175-205.score: 60.0
    Islam and End-of-Life Practices in Organ Donation for Transplantation: New Questions and Serious Sociocultural Consequences Content Type Journal Article Pages 175-205 DOI 10.1007/s10730-009-9095-8 Authors Mohamed Y. Rady, Mayo Clinic Hospital in Phoenix 5777 East Mayo Boulevard Phoenix Arizona USA 85054 Joseph L. Verheijde, Mayo Clinic College of Medicine 5777 East Mayo Boulevard Phoenix Arizona USA 85054 Muna S. Ali, Arizona State University Phoenix Arizona USA Journal HEC Forum Online ISSN 1572-8498 Print ISSN 0956-2737 Journal Volume Volume 21 Journal Issue Volume (...)
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  11. Sahar Akhtar (2009). National Responsibility and Global Justice - David Miller. Ethics and International Affairs 23 (3):308-310.score: 30.0
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  12. Shahrar Ali (2011). Why Shouldn't I Lie? Ten Preliminaries. Ethical Record 116 (10):6-10.score: 30.0
    I introduce the reader to the character and complexity of lying, in terms of how the lie should be defined as a particular type of intentionally deceptive utterance, whether or not the deceiver succeeded in that aim, and examine how we might usefully avoid prejudging the justifiability of the lying utterance when compared to alternative forms of intentional deception and the overall outcome sought.
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  13. Sahar Akhtar (2006). Restoring Joseph Butler's Conscience. British Journal for the History of Philosophy 14 (4):581 – 600.score: 30.0
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  14. Zain Imtiaz Ali (2007). Al-Ghazālī and Schopenhauer on Knowledge and Suffering. Philosophy East and West 57 (4):409-419.score: 30.0
    : The "major Islamic philosophers," writes Deborah Black, "produced no works dedicated to aesthetics, although their writings do address issues that contemporary philosophers might study under that heading." The emergent theme in this essay is that classical Islamic philosophy may be studied within a framework of aesthetics. To achieve this goal, the metaphysics of Abu Hamid al-Ghazālī (1058–1111) and the aesthetics of Arthur Schopenhauer (1788–1860) will be brought together.
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  15. S. Akhtar (2011). Liberal Recognition for Identity? Only for Particularized Ones. Politics, Philosophy and Economics 10 (1):66-87.score: 30.0
    Communitarian writers argue that social identity is deeply important to individual autonomy and thus liberal societies have an obligation to recognize identity. Any liberal view that attempts to account for this charge must specify a procedure to recognize identity that also ensures that the liberal sense of autonomy is not weakened. In this article, I develop such an account. I argue that liberals must distinguish an identity that belongs to particular persons (particularized identity) from the collective form of that identity. (...)
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  16. Monle Lee, Anurag Pant & Abbas Ali (2010). Does the Individualist Consume More? The Interplay of Ethics and Beliefs That Governs Consumerism Across Cultures. Journal of Business Ethics 93 (4):567 - 581.score: 30.0
    Individualism leading to more consumerism seems to be a bit of truism nowadays in the media. The USA is particularly indicted for being too individualistic and consumerist. Past research has mostly indicated a positive relationship between the two. However, past research has not suggested a negative association between individualism and consumerism. This paper offers support for such a negative relationship by showing that an individual’s ethical values can temper the consumerist nature of individualists. Data were collected in the USA and (...)
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  17. Shabbir Akhtar (2007). The Quran and the Secular Mind: A Philosophy of Islam. Routledge.score: 30.0
    This book is concerned with the rationality and plausibility of the Muslim faith and the Quran, and in particular how they can be interogated and understood through western analytical philosophy. It is also explores how Islam can successfully engage with the challenges posed by secular thinking. The Quran and the Secular Mind will be of interest to students and scholars of Islamic philosophy, philosophy of religion, Middle East studies, and political Islam.
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  18. Abbas J. Ali, Robert C. Camp & Manton Gibbs (2000). The ten Commandments Perspective on Power and Authority in Organizations. Journal of Business Ethics 26 (4):351 - 361.score: 30.0
    Power and authority in terms of the Ten Commandments (TCs) are discussed. The paper reviews the TCs in Christianity, Judaism, and Islam. The treatment and basis for power and authority in each religion are clarified. Implications of power and authority using the perspective of the TCs are provided. The paper suggests that in today's business environment people tend to be selective in identifying only with certain elements of the TCs that fit their interest and that the TCs should be viewed (...)
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  19. Zulfiqar Ali, Foucault�€™s Conception of Power: Questioning the Relevance of Marx.score: 30.0
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  20. Y. Kazmi (1997). Foucault's Genealogy and Teaching Multiculturalism as a Subversive Activity. Studies in Philosophy and Education 16 (3):331-345.score: 30.0
  21. Abbas J. Ali & Mirahmad Amirshahi (2002). The Iranian Manager: Work Values and Orientations. [REVIEW] Journal of Business Ethics 40 (2):133 - 143.score: 30.0
    Managerial value systems along with individualism-collectivism concepts were examined among 768 managers in Iran. The sample was randomly selected from state, private, and mixed organizations. The participants ranked conformist and sociocentric values high. In addition, the participants displayed a high tendency toward collectivism and a weak commitment to individualism. Furthermore, existential value was highly correlated with individualism-collectivism measures.
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  22. Yedullah Kazmi (1994). Thinking Multi-Culturalism: Conversation or Genealogy and its Implication for Education. Philosophy and Social Criticism 20 (3):65-87.score: 30.0
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  23. Abbas J. Ali, Abdulrahman Al-Aali & Abdullah Al-Owaihan (2013). Islamic Perspectives on Profit Maximization. Journal of Business Ethics 117 (3):467-475.score: 30.0
    Ethical considerations, especially those religiously driven, play a significant role in shaping business conduct and priorities. Profit levels and earnings constitute an integral part of business considerations and are relevant and closely linked to prevailing ethics. In this paper, Islamic prescriptions on profit maximization are introduced. Islamic business ethics are outlined as well. It is suggested that while Islamic teaching treats profits as reward for engaging in vital activities necessary for serving societal interests, profit maximization is not sanctioned and therefore (...)
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  24. Abbas J. Ali, Robert C. Camp & Manton Gibbs (2005). The Concept of “Free Agency” in Monotheistic Religions: Implications for Global Business. [REVIEW] Journal of Business Ethics 60 (1):103 - 112.score: 30.0
    The current debate on “free agency” seems to highlight the romantic aspects of free agent and considers it a genuine response to changing economic conditions (e.g., high-unemployment rate, importance of knowledge in the labor market, the eclipse of organizational loyalty, and self pride). Little attention, if any, has been given to the religious root of the free agency concept and its persistent existence across history. In this paper, the current discourse on free agency and the conditions that have led to (...)
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  25. S. Twareque Ali, Claudio Carmeli, Teiko Heinosaari & Alessandro Toigo (2009). Commutative POVMs and Fuzzy Observables. Foundations of Physics 39 (6):593-612.score: 30.0
    In this paper we review some properties of fuzzy observables, mainly as realized by commutative positive operator valued measures. In this context we discuss two representation theorems for commutative positive operator valued measures in terms of projection valued measures and describe, in some detail, the general notion of fuzzification. We also make some related observations on joint measurements.
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  26. Yedullah Kazmi (1993). Panoptican: A World Order Through Education or Education's Encounter with the Other/Difference. Philosophy and Social Criticism 19 (2):195-213.score: 30.0
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  27. Syed Ameer Ali (1970). The Ethics of Islam. [Karachi]Umma Pub. House.score: 30.0
    THIS little work embodies the substance of a lecture delivered to the Society for the Higher Training of Youths, and forms a mere attempt towards the exposition ...
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  28. Abbas J. Ali & Ali Al-Kazemi (2005). The Kuwaiti Manager: Work Values and Orientations. [REVIEW] Journal of Business Ethics 60 (1):63 - 73.score: 30.0
    Work values and the loyalty (commitment to hard work, profession, and principles) of 762 managers in Kuwait were investigated. The results indicated that managers scored high on work values and loyalty. Furthermore, there was a high positive correlation between the two measures. Demographic and organizational variables had significant influence on managerial orientations. Specifically, expatriates and female managers showed a high commitment to work values and loyalty.
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  29. Kecia Ali (2011). The Disobedient Prophet in Muslim Thought: Exploring History and Ethics. Journal of Religious Ethics 39 (3):391-398.score: 30.0
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  30. K. Valli, A. Revonsuo, O. Palkas, K. Ismail, K. Ali & R. Punamaki (2005). The Threat Simulation Theory of the Evolutionary Function of Dreaming: Evidence From Dreams of Traumatized Children. Consciousness and Cognition 14 (1):188-218.score: 30.0
  31. Haggag Ali (2013). Secularism. Cultura 10 (1):85-98.score: 30.0
    In contemporary Western and Arab cultural critique, secularism as a worldview is believed to have experienced inherent transformations from solid rationalmaterialism (the emphasis on reason, science, progress, emancipation, industrialization, and nation building) to liquid non-rational materialism (the celebrationof the body, sex, global markets and consumption). This paper explores the arguments of both Zygmunt Bauman and Abdelwahab Elmessiri who advocate this thesis in the light of the major manifestations of these transformations.
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  32. Adrian P. Burgess & Lia Ali (2002). Functional Connectivity of Gamma EEG Activity is Modulated at Low Frequency During Conscious Recollection. International Journal of Psychophysiology 46 (2):91-100.score: 30.0
  33. Justin Leiber, Robert M. French, John A. Barnden, Syed S. Ali, Richard Wyatt, Timothy R. Colburn, Brian Harvey, Norman R. Gall, Susan G. Josephson, Francesco Orilia & Achille C. Varzi (1996). Book Reviews. [REVIEW] Minds and Machines 6 (1):89-129.score: 30.0
  34. Khalid Ali (2012). Surviving Cancer. A Review of Film “50/50”. Journal of Medical Humanities 33 (3):213-214.score: 30.0
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  35. Junaid Akhtar, Mian M. Awais & Basit B. Koshul (2013). Putting Peirce's Theory to the Test: Peircean Evolutionary Algorithms. Transactions of the Charles S. Peirce Society: A Quarterly Journal in American Philosophy 49 (2):203-237.score: 30.0
    Darwin’s explanation for the natural phenomenon of evolution has been well established in the scientific community. That is a generally accepted historical fact, even if the situation has been very nuanced all along. If an alternative theory is to get established at all, it would have to take almost the same route that Darwin’s theory took. While the hair-splitting philosophical exegesis keeps moving the intellectual scholarship forward, some individuals from the “indefinite community” would have to decide to “charitably” put their (...)
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  36. Shabbir Akhtar (1991). A History of Atheism in Britain. International Studies in Philosophy 23 (1):100-101.score: 30.0
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  37. Sabrina S. Ali, Michael Lifshitz & Amir Raz (2014). Empirical Neuroenchantment: From Reading Minds to Thinking Critically. Frontiers in Human Neuroscience 8.score: 30.0
  38. Shabbir Akhtar (1988). Is There an Epistemic Parity Between Faith and Rejection? Southern Journal of Philosophy 26 (3):293-305.score: 30.0
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  39. Syed S. Ali & Stuart C. Shapiro (1993). Natural Language Processing Using a Propositional Semantic Network with Structured Variables. Minds and Machines 3 (4):421-451.score: 30.0
    We describe a knowledge representation and inference formalism, based on an intensional propositional semantic network, in which variables are structures terms consisting of quantifier, type, and other information. This has three important consequences for natural language processing. First, this leads to an extended, more natural formalism whose use and representations are consistent with the use of variables in natural language in two ways: the structure of representations mirrors the structure of the language and allows re-use phenomena such as pronouns and (...)
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  40. Salman Akhtar (ed.) (2009). Freud and the Far East: Psychoanalytic Perspectives on the People and Culture of China, Japan, and Korea. Jason Aronson.score: 30.0
    The contributors to the book discuss the depth-psychological concepts of amae and wa, the Ajase complex, and the filial piety complex, underscoring the ...
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  41. Zain Ali, Max Charlesworth, Hans-Georg Moeller, Christopher W. Gowans, Shalom Goldman, Dmitry A. Olshansky, Sor-hoon Tan & Patrick Hutchings (2005). Book Reviews. [REVIEW] Sophia 44 (2):71-87.score: 30.0
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  42. Nisreen F. Ali, Amal Qureshi, Basmah N. Jilani & Nosheen Zehra (2013). Knowledge and Ethical Perception Regarding Organ Donation Among Medical Students. BMC Medical Ethics 14 (1):38.score: 30.0
    To determine the knowledge and ethical perception regarding organ donation amongst medical students in Karachi- Pakistan.
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  43. Daud Ali (2011). Rethinking the History of the Kāma World in Early India. Journal of Indian Philosophy 39 (1):1-13.score: 30.0
    This essay introduces a special issue on the history of kāmaśāstra in medieval India. It briefly reviews the secondary scholarship on the subject from the publication of the first translations of the genre at the end of the nineteenth century. It highlights the relatively unexplored history of later kāmaśāstra, and stresses the need for contexualized and detailed studies of the many kāmaśāstra treatises produced in the second millennium CE. The introduction, and the essays that follow, also argue for an expanded (...)
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  44. Md Ashraf Ali (2012). What Makes Multinational Clinical Research Ethical & How to Minimize Possible Exploitation in Host Country? Bangladesh Journal of Bioethics 2 (2).score: 30.0
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  45. Sahar Akhtar (2009). National Responsibility and Global Justice, David Miller (New York: Oxford University Press, 2007), 264 Pp., $50 Cloth. [REVIEW] Ethics and International Affairs 23 (3):308-310.score: 30.0
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  46. K. Ali, T. Gammidge & D. Waller (forthcoming). Fight Like a Ferret: A Novel Approach of Using Art Therapy to Reduce Anxiety in Stroke Patients Undergoing Hospital Rehabilitation. Medical Humanities.score: 30.0
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  47. K. Ali (2012). Notes From the 56th BFI London Film Festival, 10-21st October 2012. Medical Humanities 38 (2):124-125.score: 30.0
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  48. Daud Ali (2011). Padmaśrī's Nāgarasarvasva and the World of Medieval Kāmaśāstra. Journal of Indian Philosophy 39 (1):41-62.score: 30.0
    This essay focuses on a neglected and important text, the Nāgarasarvasva of Padmaśrī, as an index to the changing contours of kāmaśāstra in the early second millennium (1000-1500) CE. Focusing on a number of themes which linked Padmaśrī’s work with contemporary treatises, the essay argues that kāmaśāstra incorporated several new conceptions of the body and related para-technologies as well as elements of material and aesthetic culture which had become prominent in the cosmopolitan, courtly milieu. Rather than seeing this development as (...)
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  49. Syed Mustafa Ali (2003). Too Far, Yet Not Far Enough. Techne 6 (3):148-155.score: 30.0
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  50. Abdulrahman Al-Matary & Jaffar Ali (2014). Controversies and Considerations Regarding the Termination of Pregnancy for Foetal Anomalies in Islam. BMC Medical Ethics 15 (1):10.score: 30.0
    Approximately one-fourth of all the inhabitants on earth are Muslims. Due to unprecedented migration, physicians are often confronted with cultures other than their own that adhere to different paradigms.
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