Search results for 'Brij Lal Sharma' (try it on Scholar)

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  1. Brij Lal Sharma (1936). Authority and Obedience in Vedanta. International Journal of Ethics 46 (3):350-363.score: 870.0
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  2. Arvind Sharma (2000). Comment by Arvind Sharma. Journal of Religious Ethics 28 (1):159-164.score: 180.0
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  3. Ram Murti Sharma, Vempaṭi Kuṭumbaśāstrī, Pravesh Saxena & Priti Kaushik (eds.) (2012). Advaitamaṇiḥ: Professor Ram Murti Sharma Commemorative Volume = Advaitamaṇiḥ. Vidyanidhi Prakashan.score: 180.0
     
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  4. Arvind Sharma (2006). A Guide to Hindu Spirituality. World Wisdom.score: 60.0
    "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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  5. Sanjay Jain & Arun Sharma (1997). The Structure of Intrinsic Complexity of Learning. Journal of Symbolic Logic 62 (4):1187-1201.score: 60.0
    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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  6. Matthew Kapstein, S. Radhakrishnan, Iqbal Singh & Arvind Sharma (eds.) (2004). The Buddhism Omnibus. Oxford University Press.score: 60.0
    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. Ramesh Kumar Sharma (2004). Manyness of Selves, Samkhya, and K. C. Bhattacharyya. Philosophy East and West 54 (4):425-457.score: 30.0
    : 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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  8. Renuka M. Sharma (2007). The Ethics of Birth and Death: Gender Infanticide in India. [REVIEW] Journal of Bioethical Inquiry 4 (3):181-192.score: 30.0
    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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  9. Arvind Sharma (1990). Karma and Reincarnation in Advaita Vedānta. Journal of Indian Philosophy 18 (3):219-236.score: 30.0
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  10. Bob Coecke & Raymond Lal (2013). Causal Categories: Relativistically Interacting Processes. [REVIEW] Foundations of Physics 43 (4):458-501.score: 30.0
    A symmetric monoidal category naturally arises as the mathematical structure that organizes physical systems, processes, and composition thereof, both sequentially and in parallel. This structure admits a purely graphical calculus. This paper is concerned with the encoding of a fixed causal structure within a symmetric monoidal category: causal dependencies will correspond to topological connectedness in the graphical language. We show that correlations, either classical or quantum, force terminality of the tensor unit. We also show that well-definedness of the concept of (...)
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  11. Arvind Sharma (1996). On the Distinction Between Karma and Rebirth in Hinduism. Asian Philosophy 6 (1):29 – 35.score: 30.0
    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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  12. Dhirendra Sharma (1968). Buddhist Theory of Meaning (Apoha) and Negative Statements. Philosophy East and West 18 (1/2):3-10.score: 30.0
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  13. Susan Budd & Ursula Sharma (eds.) (1994). The Healing Bond: The Patient-Practitioner Relationship and Therapeutic Responsibility. Routledge.score: 30.0
    By considering the nature of the relationship between patient and healer, The Healing Bond explores the responsibilities of both, with a special emphasis on the therapeutic responsibility. The editors and contributors examine both orthodox and unorthodox forms of healing practice and apply a variety of professional and analytic perspectives to the medical profession as a whole. They look at specific areas of health such as midwifery, psychoanalysis, naturopathy, the relations between medicine and state, and the appeal of "quacks." Particular issues (...)
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  14. Basant Kumar Lal (1978). Contemporary Indian Philosophy. Motilal Banarsidass.score: 30.0
    Different aspects of their thoughts have been systematised, categorised and placed under suitable philosophical heads in this work.
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  15. 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.score: 30.0
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  16. Ruth Katz & Arvind Sharma (1977). The Aesthetics of Abhinavagupta. British Journal of Aesthetics 17 (3):259-265.score: 30.0
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  17. Sanjay Lal (2008). Gandhi's Universal Ethic and Feminism: Shared Starting Points but Divergent Ends. Asian Philosophy 18 (2):185 – 195.score: 30.0
    Like the dominant moral philosophers in the Western tradition, Mahatma Gandhi reaches moral conclusions that emphasize universality, impartiality, and detachment. This is in apparent contrast to feminist philosophers who have put forth a scheme for reaching moral conclusions that gives centrality to feeling, experience, and interdependence. In the following, I show that Gandhi shares significant agreement with feminists in spite of the kinds of moral conclusions he reaches. The crucial difference between Gandhi and the feminist critics lies in how the (...)
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  18. R. K. Sharma (2001). Dreamless Sleep and Some Related Philosophical Issues. Philosophy East and West 51 (2):210-231.score: 30.0
    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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  19. Ramesh Kumar Sharma (2011). Embodiment, Subjectivity, and Disembodied Existence. Philosophy East and West 61 (1):1-37.score: 30.0
    I think, from the standpoint of present experience, one can fairly start by saying that all experience is lived embodied experience, though it is clear that such a statement, if wholly unqualified, would mean a commitment of extensive implications. 1 Some of these implications I will briefly try to spell out toward the end of this essay. I don’t say our body sets limits to how far our imagination can really go, for clearly, if our imagination were wholly controlled by (...)
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  20. Arvind Sharma (2005). Jvanmukti in Neo-Hinduism: The Case of Ramaa Mahari. Asian Philosophy 15 (3):207 – 220.score: 30.0
    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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  21. Sylvia Berryman, Alexander P. D. Mourelatos & Ravi K. Sharma (1995). Two Annotated Bibliographies on the Presocratics: A Critique and User's Guide. Ancient Philosophy 15 (2):471-494.score: 30.0
  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.score: 30.0
    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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  23. Arvind Sharma (1979). Fate and Free Will in the Bhagavadgītā. Religious Studies 15 (4):531 - 537.score: 30.0
  24. 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.score: 30.0
    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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  25. B. N. Krishnamurti Sharma (1986). Philosophy of Śrī Madhvācārya. Motilal Banarsidass.score: 30.0
  26. R. Lal, F. P. Miller & T. J. Logan (1988). Are Intensive Agricultural Practices Environmentally and Ethically Sound? Journal of Agricultural and Environmental Ethics 1 (3):193-210.score: 30.0
    Soil is fragile and nonrenewable but the most basic of natural resources. It has a capacity to tolerate continuous use but only with proper management. Improper soil management and indiscriminate use of chemicals have contributed to some severe global environmental issues, e.g., volatilization losses and contamination of natural waters by sediments and agricultural fertilizers and pesticides. The increasing substitution of energy for labor and other cultural inputs in agriculture is another issue. Fertilizers and chemicals account for about 25% of the (...)
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  27. Vinay Lal (2001). Subaltern Studies and its Critics: Debates Over Indian History. History and Theory 40 (1):135–148.score: 30.0
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  28. Arvind Sharma (2006). A Primal Perspective on the Philosophy of Religion. Springer.score: 30.0
    The philosophy of religion has been a largely European intellectual enterprise in two ways. It arose in Europe as a discipline and its subject matter has been profoundly influenced by Christianity as practised in Europe. The process of its deprovincialization in this respect started when it began to take religions other than Christianity within its purview - such as Hinduism, Buddhism, and Islam. Although now the religions of both East and West have found a place in it, a religious (...)
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  29. Arvind Sharma (1999). Jivanmukti in Neo-Hinduism: The Case of Ramana Maharsi. Asian Philosophy 9 (2):93 – 105.score: 30.0
    Jivanmukti 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 Ved nta—of Advaita Ved nta. In some recent studies the cogency of its formulation within Advaita Ved nta has been questioned—but without reference to the testimony of its major modem exemplar, Ramana Maharsi (1879-1950). This paper examines the significance of the life and statements of Ramana Maharsi for the (...)
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  30. Arvind Sharma (1996). The Issue of Memory as a Pramana and its Implication for the Confirmation of Reincarnation in Hinduism. [REVIEW] Journal of Indian Philosophy 24 (1):21-36.score: 30.0
  31. C. S. Sharma (1982). The Role of Mathematics in Physics. British Journal for the Philosophy of Science 33 (3):275-286.score: 30.0
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  32. B. N. Krishnamurti Sharma (1960). A History of the Dvaita School of Vedānta and its Literature. Bombay, Booksellers' Pub. Co..score: 30.0
    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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  33. Pramodita Sharma & Sanjay Sharma (2011). Drivers of Proactive Environmental Strategy in Family Firms. Business Ethics Quarterly 21 (2):309-334.score: 30.0
    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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  34. Ramesh Sharma (1985). Dharmakīrti on the Existence of Other Minds. Journal of Indian Philosophy 13 (1):55-71.score: 30.0
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  35. Ravi Sharma (2009). (F.A.) Grabowski Plato, Metaphysics and the Forms. Pp. Xii + 163. London and New York: Continuum, 2008. Cased, £65. ISBN: 978-0-8264-9780-. [REVIEW] The Classical Review 59 (02):627-.score: 30.0
  36. Gobind Behari Lal (1945). Popularization of Science Through News. Philosophy of Science 12 (2):41-44.score: 30.0
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  37. Sanjay Sharma (2009). Drivers of Sustainability Strategy in Family Firms. Proceedings of the International Association for Business and Society 20:194-205.score: 30.0
    Family ownership and/or involvement in the business have rarely been adopted as a discriminating variable in organizations and the natural environment or sustainability research. Family firms introduce a dynamic that is different from professionally run firms. This paper develops a theoretical framework to show that family firms whose dominant family coalition shares a vision of sustainability will be more likely to develop and deploy their organizational capabilities for a sustainability strategy. In family firms with a shared vision of sustainability, familiness, (...)
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  38. Om Prakash Sharma (1970). Walt Whitman and the Doctrine of Karman. Philosophy East and West 20 (2):169-174.score: 30.0
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  39. Deepak Lal (2000). The Third World and Globalization. Critical Review 14 (1):35-46.score: 30.0
    Abstract Many in both developed and developing countries fear global economic integration. But developing?country fears of volatile capital flows are unfounded, as are developed?country fears of pauper wages due to low?cost imports. Demands for ?ethical trading? are as misplaced as the fears of Third?World cultural nationalists that globalization will destroy their valued ways of life.
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  40. Rajesh Kumar Sharma (2012). Patrick J. Cook (2011) Cinematic Hamlet: The Films of Olivier, Zeffirelli, Branagh, and Almereyda. Film-Philosophy 16 (1):307-312.score: 30.0
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  41. Arvind Sharma (2001). To the Things Themselves: Essays on the Discourse and Practice of the Phenomenology of Religion. W. De Gruyter.score: 30.0
    A historical and contemporary exploration of Phenomenology of Religion as a method in the study of religion.This book of twelve chapters may be conceptually ...
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  42. George W. Shields, Patrick M. Foster, Renuka Sharma, Carl Vadivella Belle & Elizabeth Fuller Collins (2001). Book Reviews. [REVIEW] Sophia 40 (2):67-89.score: 30.0
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  43. Arvind Sharma (1999). The Puruṣārthas: An Axiological Exploration of Hinduism. Journal of Religious Ethics 27 (2):223 - 256.score: 30.0
    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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  44. Francis X. Clooney, Gail Hinich Sutherland, Lou Ratté, Francis X. Clooney, Carl Olson, Constantina Rhodes Bailly, Alex Wayman, Herman Tull, Sheila McDonough, Robert Zydenbos, Cynthia Ann Humes, Sarah Caldwell, Deepak Sharma, Robin Rinehart, Robert N. Minor, Frank J. Korom, Janice D. Willis, Peter Flügel, Vijay Prashad, Muhammad Usman Erdosy, Muhammad Usman Erdosy, Antony Copley, Steve Derné, Swarna Rajagopalan, Gavin Flood, Rebecca J. Manring, Michael York, David Gordon White, John Grimes, Melissa Kerin, Steven J. Rosen, Anna B. Bigelow, Carl Olson & Will Sweetman (1997). Book Reviews and Notices. [REVIEW] International Journal of Hindu Studies 1 (3):596-643.score: 30.0
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  45. Vinay Lal (2005). The Tragi-Comedy of the New Indian Enlightenment: An Essay on the Jingoism of Science and the Pathology of Rationality. Social Epistemology 19 (1):77 – 91.score: 30.0
    Though the resurgence of Hindu nationalism as a political phenomenon is well-understood, Meera Nanda is correct in suggesting that the ascendancy of Hindutva has other dimensions, such as the avent placed by cultural nationalist on 'Vedic science'. However, apart from this rudimentary insight, Nanda's contribution, far from being a resounding demonstration of potmodernism's complicity in the projects of Hindu nationalism, is a striking testament to her own commitment to a rigidly positivist, ferociously intolerant, and intellectually sterile conception of modern science (...)
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  46. Arvind Sharma (1982). Śankara's Attitude to Scriptural Authority as Revealed by His Gloss on Brahmasūtra I.1. Journal of Indian Philosophy 10 (2):179-186.score: 30.0
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  47. Arvind Sharma (1979). All Religions Are: Equal? One? True? Same?: A Critical Examination of Some Formulations of the Neo-Hindu Position. Philosophy East and West 29 (1):59-72.score: 30.0
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  48. Arvind Sharma (1995). A Reply to Anantanand Rambachan. Philosophy East and West 45 (1):105-113.score: 30.0
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  49. Ramesh K. Sharma (2013). Is Nyāya Realist or Idealist? Carrying on a Conversation Started by Daya Krishna. Philosophy East and West 63 (4):465-490.score: 30.0
    Scholarly disquisitions on Nyāya(-Vaiśeṣika) philosophy in the English language generally agree in calling it “metaphysical realism” or simply “realism.” Metaphysical realism or realism as understood in the West is the doctrine that (1) substances (particulars)/things and events exist independently of the knowing/thinking mind, and that (2) they exemplify properties/qualities and enter into relations—in short, universals—independently of the concepts by which we know them and, Nyāya would add, even of the language with which we describe them. This mind-independent world is supposed (...)
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