Search results for 'Arun Sharma' (try it on Scholar)

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  1.  7
    Sanjay Jain & Arun Sharma (1997). The Structure of Intrinsic Complexity of Learning. Journal of Symbolic Logic 62 (4):1187-1201.
    Limiting identification of r.e. indexes for r.e. languages (from a presentation of elements of the language) and limiting identification of programs for computable functions (from a graph of the function) have served as models for investigating the boundaries of learnability. Recently, a new approach to the study of "intrinsic" complexity of identification in the limit has been proposed. This approach, instead of dealing with the resource requirements of the learning algorithm, uses the notion of reducibility from recursion theory to compare (...)
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  2.  4
    Sanjay Jain & Arun Sharma (1997). Characterizing Language Identification in Terms of Computable Numberings. Annals of Pure and Applied Logic 84 (1):51-72.
    Identification of programs for computable functions from their graphs and identification of grammars for recursively enumerable languages from positive data are two extensively studied problems in the recursion theoretic framework of inductive inference.In the context of function identification, Freivalds et al. have shown that only those collections of functions, , are identifiable in the limit for which there exists a 1-1 computable numbering ψ and a discrimination function d such that1. for each , the number of indices i such that (...)
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  3. Rohini Ghosh & Arun Kumar Sharma (2010). Intra- and Inter-Household Differences in Antenatal Care, Delivery Practices and Postnatal Care Between Last Neonatal Deaths and Last Surviving Children in a Peri-Urban Area of India. Journal of Biosocial Science 42 (4):511-530.
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  4.  6
    Arvind Sharma (2000). Comment by Arvind Sharma. Journal of Religious Ethics 28 (1):159-164.
    Comments on: JRE Focus on The 50th Anniversary of the Universal Declaration ofHuman Rights, Journal of Religious Ethics 26.2 “Rethinking Human Rights: A Review Essay on Religion, Relativism, and Other Matters” by David Little, Journal of Religious Ethics 27.1.
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  5. Ram Murti Sharma, Vempaṭi Kuṭumbaśāstrī, Pravesh Saxena & Priti Kaushik (eds.) (2012). Advaitamaṇiḥ: Professor Ram Murti Sharma Commemorative Volume = Advaitamaṇiḥ. Vidyanidhi Prakashan.
     
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  6. Matthew Kapstein, S. Radhakrishnan, Iqbal Singh & Arvind Sharma (eds.) (2004). The Buddhism Omnibus. Oxford University Press.
    The three works brought together in this collection explore Buddhism as a rich source of literary legend, an austere ethical guide, and a contemporary philosophy very relevant in the modern world in view of the resurgence of interest in the Buddha and his philosophy. Matthew T. Kapstein in his Introduction provides a concise historical overview of Buddhism in India and the renewal of interest in the Buddha s teachings and also situates the works in their proper contexts. Gautama Buddha by (...)
     
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  7.  8
    Arvind Sharma (2006). A Guide to Hindu Spirituality. World Wisdom.
    "Renowned scholar of Hinduism, Arvind Sharma, presents a concise and highly accessible introduction to the essence of Hindu spirituality which includes 13 black ...
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  8. Ramesh K. Sharma (2015). J.M.E. Mctaggart: Substance, Self, and Immortality. Lexington Books.
    This book seeks to critically expound and appraise the thoughts of the foremost British philosopher, J.M.E. McTaggart, with respect to three principal themes of his philosophy: substance, self, and immortality. Sharma draws on all of McTaggart’s major writings to provide a comprehensive exposition of his overall theory of reality.
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  9. Arvind Sharma (2008). The Philosophy of Religion and Advaita Vedānta: A Comparative Study in Religion and Reason. Penn State University Press.
    Philosophy of religion, as we know it today, emerged in the West and has been shaped by Western philosophical and theological trends, while the philosophical tradition of India flowed along its own course until the late nineteenth century, when active, if tentative, contact was established between the West and the East. This book provides a definite focus to this interaction by investigating issues raised in Western philosophy of religion from the perspective of Advaita Vedānta, the influential school of Indian thought. (...)
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  10. Matthew Kapstein, S. Radhakrishnan, Iqbal Singh & Arvind Sharma (eds.) (2004). The Buddhism Omnibus. Oxford University Press.
    The three works brought together in this collection explore Buddhism as a rich source of literary legend, an austere ethical guide, and a contemporary philosophy very relevant in the modern world in view of the resurgence of interest in the Buddha and his philosophy. Matthew T. Kapstein in his Introduction provides a concise historical overview of Buddhism in India and the renewal of interest in the Buddha s teachings and also situates the works in their proper contexts. Gautama Buddha by (...)
     
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  11.  16
    Pramodita Sharma & Sanjay Sharma (2011). Drivers of Proactive Environmental Strategy in Family Firms. Business Ethics Quarterly 21 (2):309-334.
    Globally, family firms are the dominant organizational form. Family involvement in business and unique family dynamics impacts organizational strategy and performance. However, family control of business has rarely been adopted as a discriminating variable in the organizations and the natural environment (ONE) research field. Drawing on the theory of planned behavior we develop a conceptual framework of the drivers of proactive environmental strategy (PES) in family firms. We argue that family involvement in business influences the attitudes, subjective norms, and perceived (...)
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  12. Suresh Sharma (1994). Swaraj and the Quest for Freedom— Rabindranath Tagore's Critique of Gandhi's Non-Cooperation. Thesis Eleven 39 (1):93-104.
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  13.  22
    Dheeraj Sharma, Shaheen Borna & James M. Stearns (2009). An Investigation of the Effects of Corporate Ethical Values on Employee Commitment and Performance: Examining the Moderating Role of Perceived Fairness. [REVIEW] Journal of Business Ethics 89 (2):251 - 260.
    Corporate ethical values (CEVs) can be viewed outside the realm of organizational training, standard operating procedures, reward and punishment systems, formal statements, and as more representative of the real nature of the organization (Organ, 1988). Past researchers have empirically demonstrated the direct influence of CEVs on job performance. This study argues that employees' perception of organizational fairness will create perceptual distortion of CEVs. The results of the study indicate that perceived fairness moderates the influence of CEVs on two seminal outcomes, (...)
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  14.  6
    Robin Ss Kramer, Ulrich W. Weger & Dinkar Sharma (2013). The Effect of Mindfulness Meditation on Time Perception. Consciousness and Cognition 22 (3):846-852.
    Research has increasingly focussed on the benefits of meditation in everyday life and performance. Mindfulness in particular improves attention, working memory capacity, and reading comprehension. Given its emphasis on moment-to-moment awareness, we hypothesised that mindfulness meditation would alter time perception. Using a within-subjects design, participants carried out a temporal bisection task, where several probe durations are compared to “short” and “long” standards. Following this, participants either listened to an audiobook or a meditation that focussed on the movement of breath in (...)
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  15.  5
    Krist R. Swimberghe, Dheeraj Sharma & Laura Willis Flurry (2011). Does a Consumer's Religion Really Matter in the Buyer–Seller Dyad? An Empirical Study Examining the Relationship Between Consumer Religious Commitment, Christian Conservatism and the Ethical Judgment of a Seller's Controversial Business Decision. Journal of Business Ethics 102 (4):581-598.
    Religion is an important cultural and individual difference variable. Yet, despite its obvious importance in consumers’ lives, religion in the United States has been under-researched. This study addresses that gap in the literature and investigates the influence of consumer religion in the buyer–seller dyad. Specifically, this study examines the influence of consumer religious commitment and a Christian consumer’s conservative beliefs in the United States on store loyalty when retailers make business decisions which are potentially reli- gious objectionable. This study uses (...)
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  16.  6
    Tiina M. Eilola, Jelena Havelka & Dinkar Sharma (2007). Emotional Activation in the First and Second Language. Cognition and Emotion 21 (5):1064-1076.
  17. Ramesh Kumar Sharma (2004). Manyness of Selves, Samkhya, and K. C. Bhattacharyya. Philosophy East and West 54 (4):425-457.
    : Classical Sāmkhya, as represented by Īśvarakrsna's Sāmkhya-kārikā, is well known for its attempt to prove not only the reality but the plurality of selves (purusa-bahutva). The Sāmkhya argument, since it proceeds from the reality of the manyness of the bodies as its basic premise, approximates, even if not in every detail, the 'argument from analogy' in its traditional form (which the essay tries to explicate). One distinguished modern interpreter, K. C. Bhattacharyya, however, not satisfied with this account, attempts to (...)
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  18.  18
    Bradley Wyble, Dinkar Sharma & Howard Bowman (2008). Strategic Regulation of Cognitive Control by Emotional Salience: A Neural Network Model. Cognition and Emotion 22 (6):1019-1051.
  19.  38
    Ravi Sharma (2013). Commentary On Fine. Proceedings of the Boston Area Colloquium of Ancient Philosophy 28 (1):147-157.
  20.  2
    Shyam Thapa, Sharad K. Sharma & Naresh Khatiwada (2013). Women's Knowledge of Abortion Law and Availability of Services in Nepal. Journal of Biosocial Science 46 (2):1-12.
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  21.  4
    Serena K. Sharma (2009). The Legacy of Jus Contra Bellum: Echoes of Pacifism in Contemporary Just War Thought. Journal of Military Ethics 8 (3):217-230.
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  22.  7
    Ajay Sharma & His Mercy Enclave (2011). Derivation of∆ E=∆ Mc 2 Revisited. Apeiron 18 (3):270.
  23.  3
    Sharad Kumar Sharma, Yothin Sawangdee & Buppha Sirirassamee (2007). Access to Health: Women’s Status and Utilization of Maternal Health Services in Nepal. Journal of Biosocial Science 39 (5):671.
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  24.  95
    Ruth Katz & Arvind Sharma (1977). The Aesthetics of Abhinavagupta. British Journal of Aesthetics 17 (3):259-265.
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  25.  31
    D. B. Sharma (1987). Obituary. Journal of Indian Philosophy 15 (2):111-114.
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  26.  16
    Arvind Sharma (2005). Jvanmukti in Neo-Hinduism: The Case of Ramaa Mahari. Asian Philosophy 15 (3):207 – 220.
    Jvanmukti or 'living liberation' has been identified as a distinguishing feature of Indian thought; or, upon drawing a narrower circle, of Hindu thought; and upon drawing an even narrower cocentric circle of Vedānta - of Advaita Vedānta. In some recent studies the cogency of its formulation within Advaita Vedānta has been questioned - but without reference to the testimony of its major modern exemplar, Rama a Mahar i (1879-1950). This paper examines the significance of the life and statements of Rama (...)
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  27.  36
    Arvind Sharma (1979). Fate and Free Will in the Bhagavadgītā. Religious Studies 15 (4):531 - 537.
    The issue of free will versus fate can be analysed in three ways in relation to the Bhagavadgīā,: by focusing on those verses of the Gita which address themselves to this question; by focusing on the figure of Arjuna himself who, as will be shown, crystallizes around his person the issue of free will and fate; and by focusing on the Kauravas who are similarly involved in the issue.
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  28.  34
    Arvind Sharma (2008). Karma, Rebirth, and the Problem of Evil: An Interjection in the Debate Between Whitley Kaufman and Monima Chadha and Nick Trakakis. Philosophy East and West 58 (4):pp. 572-575.
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  29.  25
    R. K. Sharma (2001). Dreamless Sleep and Some Related Philosophical Issues. Philosophy East and West 51 (2):210-231.
    The phenomenon of dreamless sleep and its philosophical consequences, particularly deep sleep's relevance to such issues as Self, Consciousness, Personal Identity, Unity of Subject, and Disembodied Life, are explored through a discussion, in varying detail, of certain noted doctrines and views--for example of Advaita Vedānta, Hegel, and H. D. Lewis. Finally, with a cue from Leibniz and McTaggart, the suggestion is made that at no stage during sleep is the self without some perceptions, however indeterminate. Support for this hypothesis is (...)
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  30.  61
    C. S. Sharma (1982). The Role of Mathematics in Physics. British Journal for the Philosophy of Science 33 (3):275-286.
  31.  10
    L. Bishwanath Sharma (2008). Wittgenstein's Method of Philosophical Analysis. Proceedings of the Xxii World Congress of Philosophy 39:223-235.
    The present work attempts to explicate the philosophical method of Wittgenstein, which he formulated in the Tractatus in order to determine the meanings of our linguistic expressions by analyzing the basic structure of the language. Wittgenstein attempts to show that traditional philosophical problems can be avoided entirely by application of an appropriate methodology. The analysis of language is one important tool of solving problems. The role of language as a central concerned of Analytic philosophers is the dimension most involved in (...)
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  32. Dheeraj Sharma, Shaheen Borna & James M. Stearns (2009). An Investigation of the Effects of Corporate Ethical Values on Employee Commitment and Performance: Examining the Moderating Role of Perceived Fairness. Journal of Business Ethics 89 (2):251-260.
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  33.  12
    Derek A. Muller, Manjula D. Sharma & Peter Reimann (2008). Raising Cognitive Load with Linear Multimedia to Promote Conceptual Change. Science Education 92 (2):278-296.
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  34.  44
    Arvind Sharma (1990). Karma and Reincarnation in Advaita Vedānta. Journal of Indian Philosophy 18 (3):219-236.
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  35.  9
    Arvind Sharma (1978). Modern Isolation Research and the Buddhist Concept of Pubbenivāsānussatiñāṇa or Retrocognitive Knowledge. International Philosophical Quarterly 18 (3):335-339.
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  36.  9
    B. N. Krishnamurti Sharma (1960). A History of the Dvaita School of Vedānta and its Literature. Bombay, Booksellers' Pub. Co..
    This study offers a panoramic view of the creative, expository, interpretive, dialectic, polemical, didactic and devotional phases of Dvaita philosophy, and its ...
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  37.  11
    Arvind Sharma (2004). The Scientific Study of Religion: Its Contribution to the Study of theBhagavadgītā. Zygon 39 (3):707-712.
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  38.  24
    Arvind Sharma (1996). On the Distinction Between Karma and Rebirth in Hinduism. Asian Philosophy 6 (1):29 – 35.
    Abstract The doctrines of Kanna and rebirth dovetail so neatly that they are often treated as a single philosophical package. This paper demonstrates that when they are each treated separately in their own right and their possible relationships are re?examined, it leads to a much more nuanced understanding of not only these concepts but also the issues they were developed to address.
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  39.  10
    Aruind Sharma (1991). Humanistic Versus Social-Scientific Approaches to Religion. Zygon 26 (4):541-546.
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  40.  6
    Ved Sharma (1966). A Plea for Metaphysical Birth Control. World Futures 5 (1):57-68.
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  41.  50
    Renuka M. Sharma (2007). The Ethics of Birth and Death: Gender Infanticide in India. [REVIEW] Journal of Bioethical Inquiry 4 (3):181-192.
    This paper discusses the persistent devaluation of the girl child in India and the link between the entrenched perception of female valuelessness and the actual practice of infanticide of girl babies or foetuses. It seeks to place female infanticide, or ‘gendercide,’ within the context of Western-derived conceptions of ethics, justice and rights. To date, current ethical theories and internationally purveyed moral frameworks, as well as legal and political declarations, have fallen short of an adequate moral appraisal of infanticide. This paper (...)
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  42. Arvind Sharma & Katherine K. Young (1999). Feminism and World Religions. Monograph Collection (Matt - Pseudo).
  43.  7
    Sanjay Sharma, J. Alberto Aragón-Correa & Antonio Rueda (2006). The Contingent Influence of Organizational Capabilities on Environmental Strategy in North American and European Ski Resorts. Proceedings of the International Association for Business and Society 17:201-206.
    The influence of externally focused organizational capabilities on the generation of proactive environmental strategies was examined under contingenteffects of uncertainty in the general business environment in 134 North American and European ski resorts. Capabilities of strategic proactivity and continuous innovation were found to be associated with proactive environmental strategies. Managerial perceptions of uncertainty in the general business environment were found to moderate the deployment of the capability of continuous innovation at all levels of uncertainty and stakeholder engagement at low and (...)
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  44.  7
    Sanjay Sharma, J. Alberto Aragón-Correa & Antonio Rueda (2006). The Contingent Influence of Organizational Capabilities on Environmental Strategy in North American and European Ski Resorts. Proceedings of the International Association for Business and Society 17:201-206.
    The influence of externally focused organizational capabilities on the generation of proactive environmental strategies was examined under contingenteffects of uncertainty in the general business environment in 134 North American and European ski resorts. Capabilities of strategic proactivity and continuous innovation were found to be associated with proactive environmental strategies. Managerial perceptions of uncertainty in the general business environment were found to moderate the deployment of the capability of continuous innovation at all levels of uncertainty and stakeholder engagement at low and (...)
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  45.  12
    B. N. Krishnamurti Sharma (1981). History of the Dvaita School of Vedānta and its Literature: From the Earliest Beginnings to Our Own Time. Motilal Banarsidass.
    This study offers a panoramic view of the creative, expository, interpretive, dialectic, polemical, didactic and devotional phases of Dvaita philosophy, and its ...
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  46.  20
    L. Bishwanath Sharma (2008). Wittgenstein's Method of Philosophical Analysis. Proceedings of the Xxii World Congress of Philosophy 39:223-235.
    The present work attempts to explicate the philosophical method of Wittgenstein, which he formulated in the Tractatus in order to determine the meanings of our linguistic expressions by analyzing the basic structure of the language. Wittgenstein attempts to show that traditional philosophical problems can be avoided entirely by application of an appropriate methodology. The analysis of language is one important tool of solving problems. The role of language as a central concerned of Analytic philosophers is the dimension most involved in (...)
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  47.  11
    Arvind Sharma (1999). The Puruṣārthas: An Axiological Exploration of Hinduism. Journal of Religious Ethics 27 (2):223 - 256.
    Three doctrines have often been identified in the context of Hindu civilization as its distinctive markers: the doctrine of the varṇas (or the doctrine of the four classes), the doctrine of āśramas (or the doctrine of the four stages of life), and the doctrine of the puruṣārthas (or the doctrine of the four goals of life). The study of the last of these has been comparatively neglected and the doctrine has even been dubbed a myth (Krishna 1996, 189-205). The purpose (...)
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  48. Ravi Sharma (2005). What is Aristotle's 'Third Man'argument Against the Forms'. Oxford Studies in Ancient Philosophy 28:123-160.
     
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  49.  5
    Ramesh Kumar Sharma (2001). Dreamless Sleep and Some Related Philosophical Issues. Philosophy East and West 51 (2):210 - 231.
    The phenomenon of dreamless sleep and its philosophical consequences, particularly deep sleep's relevance to such issues as Self, Consciousness, Personal Identity, Unity of Subject, and Disembodied Life, are explored through a discussion, in varying detail, of certain noted doctrines and views--for example of Advaita Vedānta, Hegel, and H. D. Lewis. Finally, with a cue from Leibniz and McTaggart, the suggestion is made that at no stage during sleep is the self without some perceptions, however indeterminate. Support for this hypothesis is (...)
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  50.  20
    A. K. Sharma (1928). The Relation Between Buddhism and the Upanishads. The Monist 38 (3):443-477.
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