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
    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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  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. Rattan Lal (2010). Managing Soils and Ecosystems for Mitigating Anthropogenic Carbon Emissions and Advancing Global Food Security. BioScience 60 (9):708-721.score: 30.0
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  10. Arvind Sharma (1979). Fate and Free Will in the Bhagavadgītā. Religious Studies 15 (4):531 - 537.score: 30.0
    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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  11. Arvind Sharma (1990). Karma and Reincarnation in Advaita Vedānta. Journal of Indian Philosophy 18 (3):219-236.score: 30.0
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  12. 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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  13. Suresh Sharma (1994). Swaraj and the Quest for Freedom— Rabindranath Tagore's Critique of Gandhi's Non-Cooperation. Thesis Eleven 39 (1):93-104.score: 30.0
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  14. 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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  15. 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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  16. 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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  17. 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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  18. 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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  19. 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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  20. Ravi Sharma (2013). Commentary On Fine. Proceedings of the Boston Area Colloquium of Ancient Philosophy 28 (1):147-157.score: 30.0
  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. 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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  23. 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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  24. Rui Lal & A. Gracio (1993). Perelman's Rhetorical Foundation of Philosophy. Argumentation 7 (4):439-449.score: 30.0
    This article is a Gadamer-Perelman's debate. The author points out the limits of the gadamerian's hermeneutic conception of philosophy and criticizes this conception from Perelman's new rhetoric point of view. Instead of speaking of truth as an ontological originary experience, the rhetorical foundation of philosophy allows us to say that in philosophy the important is the contrastation and the confrontation of criteria and that, for that reason, philosophy is above all characterized by discussibility.
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  25. 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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  26. Ruth Katz & Arvind Sharma (1977). The Aesthetics of Abhinavagupta. British Journal of Aesthetics 17 (3):259-265.score: 30.0
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  27. Arvind Sharma, Philip H. Wiebe, Gregory E. Ganssle & Patrick Hutchings (2006). Book Reviews. [REVIEW] Sophia 45 (1):121-127.score: 30.0
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  28. 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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  29. 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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  30. 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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  31. 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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  32. 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
  33. 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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  34. 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.score: 30.0
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  35. 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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  36. 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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  37. 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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  38. 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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  39. 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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  40. Ravi K. Sharma (1997). A New Defense of Tropes? Ancient Philosophy 17 (2):309-315.score: 30.0
  41. 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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  42. 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
  43. B. N. Krishnamurti Sharma (1986). Philosophy of Śrī Madhvācārya. Motilal Banarsidass.score: 30.0
  44. Vinay Lal (2001). Subaltern Studies and its Critics: Debates Over Indian History. History and Theory 40 (1):135–148.score: 30.0
    A Subaltern Studies Reader 1986-1995 by Ranajit Guha Nationalism, Terrorism, Communalism: Essays in Modern Indian History by Peter Heehs Writing Social History by Sumit Sarkar The Furies of Indian Communalism: Religion, Modernity and Secularization by Achin Vanaik.
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  45. 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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  46. Krishna Chandra Sharma (2006). On the Philosophy of Yoga. Journal of Philosophy: A Cross-Disciplinary Inquiry 2 (4):18-21.score: 30.0
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  47. Vinay Lal (2000). Gandhi and the Ecological Vision of Life. Environmental Ethics 22 (2):149-168.score: 30.0
    Although recognized as one of the principal sources of inspiration for the Indian environmental movement, Gandhi would have been profoundly uneasy with many of the most radical strands of ecology in the West, such as social ecology, ecofeminism, and even deep ecology. He was in every respect an ecological thinker, indeed an ecological being: the brevity of his enormous writings, his everyday bodily practices, his observance of silence, his abhorrence of waste, and his cultivation of the small as much as (...)
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  48. Gobind Behari Lal (1945). Popularization of Science Through News. Philosophy of Science 12 (2):41-44.score: 30.0
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  49. 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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