Search results for 'Dasaratha Rama' (try it on Scholar)

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  1.  18
    Dasaratha Rama, Bernard J. Milano, Silvia Salas & Che-Hung Liu (2009). CSR Implementation: Developing the Capacity for Collective Action. [REVIEW] Journal of Business Ethics 85 (2):463 - 477.
    This article examines capacity development for collective action and institutional change through the implementation of Corporate Social Responsibility (CSR) initiatives. We integrate Hargrave and Van de Ven's (2006, Academy of Management Review 31(4), 864-888) Collective Action Model with capacity development literature to develop a framework that can be used to clarify the nature of CSR involvement in capacity development, help identify alternative CSR response options, consider expected impacts of these options on stakeholders, and highlight trade-offs across alternative CSR investments. Our (...)
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  2.  15
    Marie Rama (2012). Corporate Governance and Corruption: Ethical Dilemmas of Asian Business Groups. [REVIEW] Journal of Business Ethics 109 (4):501-519.
    This study looks at how the corporate governance of family-owned business groups, the most dominant form of private sector organising in Asia, deals with different forms of corruption during the course of common business transactions. As a part of an ethnographic study conducted in 2007 to look at the impact of corporate governance reforms in the Philippines, one of the emergent themes from the study was the presence of significant corruption in the business environment of the country. A total of (...)
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  3.  17
    Taraka Rama & Sudheer Kolachina (2012). Distance-Based Phylogenetic Inference Algorithms in the Subgrouping of Dravidian Languages. Minerva 50 (3):277-305.
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  4.  16
    Bernard Dasaratha Rama, Silvia Salas J. Milano & Che-Hung Liu (forthcoming). Csr Implementation: Developing the Capacity for Collective Action. Journal of Business Ethics.
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  5.  4
    King Chulalongkom Rama (2002). A Postal Service Was Established in 1867 and Today Various Forms of Domestic and International Postal Services Are Provided.'. In Robert W. Vaagan (ed.), The Ethics of Librarianship: An International Survey. K.G. Saur 265.
  6.  5
    Swami Rama (2007). Happiness Is Your Creation. Himalayan Institute Press.
    Inspirational teachings excerpted from Living with the Himalayan Masters that identify the causes of unhappiness and provide direction to keep centered and joyful.
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  7.  5
    Ramkrishna Bhattacharya (2016). Reflections on the Jābāli Episode in the Vālmīki Rāmāyaṇa. Journal of Indian Philosophy 44 (3):597-615.
    Jābāli, one of the priest-cum-counsellors of king Daśaratha, has long been recognized as an odd character, preaching materialism in order to persuade Rāma to go back to Ayodhyā after the death of his father. The critical edition of the Vālmīki Rāmāyaṇa reveals several stanzas interpolated in the vulgate so as to denigrate Jābāli and brand him as a rank opportunist. In spite of that, whatever remains of Jābāli’s speech addressed to Rāma evinces one of the basic tenets of materialist ontology, (...)
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  8. Krishna Shanker Rao Labhadaya (1971). Spiritual Philosophy: Basis of Rama Rajya. Bombay[Prakash R. Padbidri].
     
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  9.  18
    Axel Cherniavsk (2012). La filosofía como rama de la literatura: entre Borges y Deleuze. Tópicos 24 (24):00-00.
    La relación de Borges con la filosofía parece haber sido objeto de tres interrogaciones: ¿Es acaso Borges un filósofo? ¿Cuál es su filosofía? ¿Qué hace con la filosofía? Sin embargo, no es seguro que en las respuestas a estas preguntas se explicite cuál es el valor de Borges para la filosofía. Se trata aquí de una pregunta diferente que, si la condición de filósofo de Borges es precisamente lo que se halla en juego, no podemos esperar contestarla desde su propia (...)
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  10. Russell Blackford (2007). Rendezvous with Utopia: Two Versions of the Future in the Rama Novels. Colloquy 14:21-29.
    Published in 1973, Arthur C. Clarke’s Rendezvous with Rama won the Hugo, Nebula, and John W. Campbell Awards . Its im- pressive collection of awards, outstanding commercial success, and intrinsic interest make it one of the few truly iconic works of hard science fiction. It depicts the work of astronauts in space, and shows an obvious concern for scientific accuracy and logic. In all, Rendezvous with Rama seems like an unlikely candidate for a utopian novel, and that expression (...)
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  11. Rama Rao Pappu, S. S., P. George Victor & V. V. S. Saibaba (eds.) (2006). Studies in Vedānta: Essays in Honour of Professor S.S. Rama Rao Pappu. D.K. Printworld.
     
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  12. Dharma Bell, Dharan ı Pillar, Li Po’S. Buddhist Inscriptions By & Paul W. Kroll (2003). At the Eleventh Hour: The Biography of Swami Rama. By Pandit Rajmani Tigu-Nait, Ph. D. Honesdale, Pennsylvania: Himalayan Institute Press, 2002. Pp. 427. Hardcover $18.95. Awakening and Insight: Zen Buddhism and Psychotherapy. Edited by Polly Young-Eisendrath and Shoji Muramoto. Hove, England: Brunner-Routledge, 2002. [REVIEW] Philosophy East and West 53 (3):431-434.
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  13.  13
    Mukti Lakhi Mangharam (2009). " Rama, Must I Remind You of Your Divinity?": Locating a Sexualized, Feminist, and Queer Dharma in the Ramayana. Diacritics 39 (1):75-104.
  14.  4
    Srinivas S. Kumar & Lian-Hee Wee (2014). Rama Kant Agnihotri and Rajendra Singh Indian English: Towards a New Paradigm. Hyderabad: Orient Blackswan, 2013, Xx+313 Pp. [REVIEW] Pragmatics and Society 5 (3):515-519.
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  15.  19
    Robin Rinehart (1998). A Message Without an Audience: Svāmī Rāma Tīrtha's 'Practical Vedānta'. [REVIEW] International Journal of Hindu Studies 2 (2):185-221.
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  16.  16
    Luis González-Reimann (2006). The Divinity of Rāma in the Rāmāya N\D{N}a of Vālmīki. Journal of Indian Philosophy 34 (3):203-220.
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  17.  4
    Jason E. S. Roussos (forthcoming). Phra Nang Klao or King Rama Ⅲ-(1824-1851): An Examination of Certain Aspect of His Reign. Sophia.
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  18.  2
    Jason E. Roussos (forthcoming). King Maha Mongkut (Rama Ⅳ)[B. 1804; Reigned 1851-1868] a Glimpse at His Reign and the Role Which Anna Leonowens Played in It. [REVIEW] Sophia.
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  19.  3
    Richard Gombrich (1985). The Vessantara Jātaka, the Rāmāyaṇa and the Dasaratha Jātaka. Journal of the American Oriental Society 105 (3):427-437.
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  20.  2
    S. G. Mudgal (2004). How Do We Account for Deaths Like Jñaneshwara's and Rama'S? Mens Sana Monographs 2 (1):38.
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  21.  1
    J. L. Brockington (1982). Frank Whaling. The Rise of the Religious Significance of Rāma. Pp. Xix + 392. Rs. 100. [REVIEW] Religious Studies 18 (4):531.
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  22. Timothy S. Dobe (2014). Vernacular Vedānta: Autohagiophical Fragments of Rāma Tīrtha's Indo-Persian, Diglossic Mysticism. International Journal of Hindu Studies 18 (2):181-219.
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  23. Robert Goldman (1989). Tracking the Elusive Ṛkṣa: The Tradition of Bears as Rama's Allies in Various Versions of the Rāmakathā. Journal of the American Oriental Society 109 (4):545-552.
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  24. E. Hopkins (1930). Allusions to the Rāma-Story in the Mahābhārata. Journal of the American Oriental Society 50:85-103.
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  25. Irving Louis Horowitz (1962). CARLOS M. RAMA, "Teoría de la Historia: Introducción a Los Estudios Históricos". [REVIEW] History and Theory 2 (1):85.
     
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  26. John M. Koller (2007). Studies in Vedanta: Essays in Honour of Professor S. S. Rama Rao Pappu, Ed. P. George Victor and V. V. S. Saibaba. Teaching Philosophy 30 (3):332-335.
  27. Hiralal Maheshwari (1969). The Philosophy of Swāmī Rāma Tīrtha. Agra, Shiva Lal Agarwala.
     
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  28. David Pingree (1974). A Check-List of Sanskrit Medical Manuscripts in IndiaB. Rama Rao. Isis 65 (1):115-116.
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  29. Sreenivasa Rao & S. S. (1982). Vedanta: Some Modern Trends, with Reference to the Works of Raja Rammohun Roy, Swami Vivekananda, and Swami Rama Tirtha. Blackie.
     
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  30. Glyn Richards (1983). S. S. Rama Rao Pappu and R. Puligandla. Indian Philosophy: Past and Future. Rs 125. Religious Studies 19 (4):544.
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  31. S. R. Sharma (1961). Swami Rama Tirtha. Bombay, Bharatiya Vidya Bhavan.
     
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  32. Robert Skipper Jr (2002). Rama S. Singh, Costas B. Krimbas, Diane Paul, and John Beatty : Thinking About Evolution: Historical, Philosophical, and Political Perspectives. [REVIEW] Philosophy of Science 69 (3):540-543.
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  33.  27
    P. T. Raju, Rama Rao Pappu & S. S. (eds.) (1988). Perspectives on Vedānta: Essays in Honor of Professor P.T. Raju. E.J. Brill.
    SS RAMA RAO PAPPU PROFESSOR PT RAJU: EVOLUTION OF HIS PHILOSOPHICAL THOUGHT "In India (PT Raju) represents and is really the original initiator of, ...
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  34. Upaniṣadbrahmayogi (2005). Tattvasaṅgraharāmāyaṇam. Oriental Research Institute, Sri Venkaterswara University.
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  35.  2
    Marie Dela Rama (2012). Corporate Governance and Corruption: Ethical Dilemmas of Asian Business Groups. Journal of Business Ethics 109 (4):501-519.
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  36.  20
    S. S. Rama Rao Pappu (1985). Seven Systems of Indian Philosophy. Teaching Philosophy 8 (1):78-79.
  37.  31
    Fredric Jameson (1986). On Magic Realism in Film. Critical Inquiry 12 (2):301-325.
    The concept of “magic realism” raises many problems, both theoretical and historical. I first encountered it in the context of American painting in the mid-1950s; at about the same time, Angle Flores published an influential article in which the term was applied to the work of Borges;1 but Alejo Carpentier’s conception of the real maravilloso at once seemed to offer a related or alternative conception, while his own work and that of Miguel Angel Asturias seemed to demand an enlargement of (...)
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  38.  11
    Vijay Mishra (2012). Salman Rushdie, Aesthetics and Bollywood Popular Culture. Thesis Eleven 113 (1):112-128.
    This essay deals with the manner in which Salman Rushdie’s works engage with the heterogeneous logics of ethics and aesthetics. Drawing upon the work of Jacques Rancière it is argued that Rushdie neutralizes the two by introducing what Rancière calls a dissensus in the ethical-aesthetic hierarchy. The dissensus works on a principle of ‘excess’ so that within the domain of aesthetics the ethical is pushed to its limits. The order of desire (aesthetics) and the order of knowledge (ethics) are no (...)
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  39.  30
    Alexander Rosenberg (1998). La Teoría Económica Como Filosofía Politica (Economic Theory as Political Philosophy). Theoria 13 (2):279-299.
    Defiendo la legitimidad de la pregunta acerca de cuál puede ser el estatuto cognitivo de la Teoría Económica, y sostengo que la Teoría se comprende mejor como una rama de la Filosofía Política formal, en concreto, como una especie de contractualismo. Esto parece particularmente adecuado corno explicación de la Teoría deI equilibrio general. Dado el carácter intencional de las variables explicativas de la Teoría Económica y el papel de la información al realizar una elección, se argumenta que es improbable (...)
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  40.  11
    Rama S. Singh & Rob J. Kulathinal (2005). Male Sex Drive and the Masculinization of the Genome. Bioessays 27 (5):518-525.
  41.  2
    Daniel Tobin, Mark Brennan & Rama Radhakrishna (forthcoming). Food Access and Pro-Poor Value Chains: A Community Case Study in the Central Highlands of Peru. Agriculture and Human Values.
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  42.  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 (...)
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  43.  11
    Yigal Bronner (2010). The Poetics of Ambivalence: Imagining and Unimagining the Political in Bilhaṇa's Vikramāṅkadevacarita. [REVIEW] Journal of Indian Philosophy 38 (5):457-483.
    There is something quite deceptive about Bilhaṇa’s Vikramāṅkadevacarita , one of the most popular and oft-quoted works of the Sanskrit canon. The poem conforms perfectly to the stipulations of the mahākāvya genre: it is replete with descriptions of bravery in battle and amorous plays with beautiful women; its language is intensified by a powerful arsenal of ornaments and images; and it portrays its main hero, King Vikramāṅka VI of the Cāḷukya dynasty (r. 1076–1126), as an equal of Rāma. At the (...)
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  44.  7
    S. S. Rama Rao Pappu (1980). Philosophy East/Philosophy West. Teaching Philosophy 3 (3):363-367.
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  45.  9
    Rama Lohani-Chase (2009). Political (W)Holes. Journal of Philosophy: A Cross-Disciplinary Inquiry 4 (10):32-45.
    This paper considers Salman Rushdie’s location as a migrant writer of the postcolonial generation while looking at criticism on his writing style by foregrounding ways in which Rushdie writes about history, reality and identity in Midnight’s Children. Underlying Rushdie’s deconstructive playfulness is a radical political spirit envisioning a humanism beyond the rigid constructions of a self/other duality, Hindu/Muslim identity, or Eastern/Western dichotomy. Furthermore, Rushdie opens up a discourse on being and belonging as a legitimate place/space for those stranded in that (...)
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  46.  6
    D. Ghosh & Rama Varma (1939). A Study in Indian Fertility. The Eugenics' Review 31 (2):115.
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  47.  20
    B. Premanode, The Great Thai Leaderships Devoting in Early Buddhism.
    In this study, the leadership attributes of the mah who adhered to Buddhist doctrine and adopted the abhidhamma as a core philosophy for the country’s governance during the early Sukhothai era is examined to determine the root causes of major problems afflicting modern Thai society. Many of these social problems are related to strives, disagreements, and disunity, and are a direct consequence of the absence of mindfulness and the dhamma of the leaders. The application of Buddhist doctrine as a solution (...)
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  48.  10
    Freddy Santamaría Velasco (2010). Wittgenstein frente a la búsqueda russelliana de un lenguaje lógicamente perfecto. Escritos 17 (39):337-357.
    Bertrand Russell dedicó parte de su obra a la discusión sobre el problema de la referencia y la descripción . Russell, junto Whitehead, elaboró un tratado de lógica matemática, titulado Principia Mathematica en el que retomó el proyecto de Frege tratando de demostrar que la matemática es una rama de la lógica. Russell no sólo tiene este propósito logicista, sino que también quiere concebir un lenguaje lógicamente perfecto , esto es, un lenguaje preciso, en el que se elimina toda (...)
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  49.  5
    S. S. Rama Rao Pappu (1982). The Indian Way. Teaching Philosophy 5 (4):344-345.
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  50.  6
    Rama B. Rao (2007). Good Corporate Governance Initiative to Ensure Corporate Social Responsibility: A Study of the State of the Art in Rwanda. International Corporate Responsibility Series 3:395-414.
    Rwanda is recovering from the trauma of the 1994 war and genocide but continues to have a weak corporate and industrial infrastructure. Against this background, the present study was undertaken with the aim of tracing to what extent Rwandan enterprises are geared for the fulfillment of social responsibility within a strained socioeconomic milieu. The objectives of the study are to review the concept of corporate governance and its relation to corporate social responsibility , to describe the current state of corporate (...)
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