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

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  1.  4
    Brij Lal Sharma (1936). Authority and Obedience in Vedanta. International Journal of Ethics 46 (3):350-363.
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  2. Brij Lal Sharma (1936). Authority and Obedience in Vedanta. Ethics 46 (3):350.
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  3.  2
    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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  4. 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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  5.  5
    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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  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. Deepak Lal (2008). Reviving the Invisible Hand: The Case for Classical Liberalism in the Twenty-First Century. Princeton University Press.
    Reviving the Invisible Hand is an uncompromising call for a global return to a classical liberal economic order, free of interference from governments and international organizations. Arguing for a revival of the invisible hand of free international trade and global capital, eminent economist Deepak Lal vigorously defends the view that statist attempts to ameliorate the impact of markets threaten global economic progress and stability. And in an unusual move, he not only defends globalization economically, but also answers the cultural and (...)
     
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  8.  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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  9. 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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  10. 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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  11. 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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  12.  15
    Raymond Lal & Nicholas Teh (forthcoming). Categorical Generalization and Physical Structuralism. British Journal for the Philosophy of Science:axv002.
    Category theory has become central to certain aspects of theoretical physics. Bain has recently argued that this has significance for ontic structural realism. We argue against this claim. In so doing, we uncover two pervasive forms of category-theoretic generalization. We call these ‘generalization by duality’ and ‘generalization by categorifying physical processes’. We describe in detail how these arise, and explain their significance using detailed examples. We show that their significance is two-fold: the articulation of high-level physical concepts, and the generation (...)
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  13. Rui Lal & A. Gracio (1993). Perelman's Rhetorical Foundation of Philosophy. Argumentation 7 (4):439-449.
    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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  14. 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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  15.  14
    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 (...)
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  16. Eric G. Cavalcanti & Raymond Lal (2014). On Modifications of Reichenbach's Principle of Common Cause in Light of Bell's Theorem. Journal of Physics A: Mathematical and Theoretical 47 (42):424018.
    Bellʼs 1964 theorem causes a severe problem for the notion that correlations require explanation, encapsulated in Reichenbachʼs principle of common cause. Despite being a hallmark of scientific thought, dropping the principle has been widely regarded as much less bitter medicine than the perceived alternative—dropping relativistic causality. Recently, however, some authors have proposed that modified forms of Reichenbachʼs principle could be maintained even with relativistic causality. Here we break down Reichenbachʼs principle into two independent assumptions—the principle of common cause proper (...)
     
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  17.  19
    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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  18.  4
    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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  19.  38
    Ravi Sharma (2013). Commentary On Fine. Proceedings of the Boston Area Colloquium of Ancient Philosophy 28 (1):147-157.
  20.  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 (...)
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  21.  3
    Tiina M. Eilola, Jelena Havelka & Dinkar Sharma (2007). Emotional Activation in the First and Second Language. Cognition and Emotion 21 (5):1064-1076.
  22. Vinay Lal (ed.) (2013). Dissenting Knowledges, Open Futures: The Multiple Selves and Strange Destinations of Ashis Nandy. OUP India.
    This volume is the first attempt to engage with the work of one of the most exciting thinkers or our times. The essays in the first section by Nandy are either autobiographical in nature or provide insights into his unique sensibility. The later section offers some analytical perspectives on Nandy's work by contributors including leading scholars in the academy, as well as outside it.
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  23. 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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  24.  9
    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.
  25.  1
    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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  26.  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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  27.  30
    D. B. Sharma (1987). Obituary. Journal of Indian Philosophy 15 (2):111-114.
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  28.  4
    Ajay Sharma & His Mercy Enclave (2011). Derivation of∆ E=∆ Mc 2 Revisited. Apeiron 18 (3):270.
  29.  2
    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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  30.  94
    Vinay Lal (2001). Subaltern Studies and its Critics: Debates Over Indian History. History and Theory 40 (1):135–148.
    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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  31.  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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  32.  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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  33.  15
    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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  34.  8
    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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  35.  23
    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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  36.  29
    Bob Coecke & Raymond Lal (2013). Causal Categories: Relativistically Interacting Processes. [REVIEW] Foundations of Physics 43 (4):458-501.
    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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  37.  28
    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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  38.  8
    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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  39.  59
    C. S. Sharma (1982). The Role of Mathematics in Physics. British Journal for the Philosophy of Science 33 (3):275-286.
  40.  51
    Ruth Katz & Arvind Sharma (1977). The Aesthetics of Abhinavagupta. British Journal of Aesthetics 17 (3):259-265.
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  41. 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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  42.  42
    Arvind Sharma (1990). Karma and Reincarnation in Advaita Vedānta. Journal of Indian Philosophy 18 (3):219-236.
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  43.  1
    Sanjay Lal (2015). Clarifying The Place Of Love In Gandhian Non-Violence. Acorn 15 (2):23-27.
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  44.  22
    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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  45.  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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  46.  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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  47.  42
    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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  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. Arvind Sharma & Katherine K. Young (1999). Feminism and World Religions. Monograph Collection (Matt - Pseudo).
  50.  11
    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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