Search results for 'Farhad Dalal' (try it on Scholar)

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  1. Farhad Dalal (2002). Race, Colour and the Process of Racialization: New Perspectives From Group Analysis, Psychoanalysis, and Sociology. Brunner-Routledge.score: 540.0
    Farhad Dalal argues that people differentiate between races in order to make a distinction between the "haves" and "must-not-haves", and that this process is cognitive, emotional and political rather than biological. Examining the subject over the past thousand years, Race, Colour and the Process of Racialisation covers theories of racism and a general theory of difference based on the works of Fanon, Elias, Matte-Blanco and Foulkes, as well as application of this theory to race and racism. Farhad (...)
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  2. Farhad Dalal (1998). Taking the Group Seriously: Towards a Post-Foulkesian Group Analytic Theory. J. Kingsley.score: 240.0
  3. Adrian G. Guggisberg, Sarang S. Dalal, Armin Schnider & Srikantan S. Nagarajan (2011). Introspecting Perceptual, Motor, and Decision Events. Consciousness and Cognition 20 (4):1918-1919.score: 30.0
  4. Ying Zhu & Koustuv Dalal (2010). Childhood Exposure to Domestic Violence and Attitude Towards Wife Beating in Adult Life: A Study of Men in India. Journal of Biosocial Science 42 (2):255.score: 30.0
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  5. Koustuv Dalal & Olatunde Aremu (2013). Fairness of Utilizing Health Care Facilities and Out-of-Pocket Payment Burden: Evidence From Cambodia. Journal of Biosocial Science 1 (1):1-13.score: 30.0
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  6. Neil Dalal (forthcoming). Contemplative Grammars: Śaṅkara's Distinction of Upāsana and Nididhyāsana. Journal of Indian Philosophy:1-28.score: 30.0
    Śaṅkara’s Advaita Vedānta is largely dismissive of ritual action, in part because the metaphysical position of non-duality erodes any independent existence of the individual as a ritual agent, and because knowledge of non-duality is thought to be independent of action. However, a close reading of Śaṅkara shows that he does accept forms of devotional practice that have remained largely marginalized in studies of Advaita Vedānta. This article compares and contrasts contemplative devotion, in the form of visualized meditations (upāsanas) on īśvara, (...)
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  7. Koustuv Dalal, Johanna Andrews & Suraya Dawad (2012). Contraception Use and Associations with Intimate Partner Violence Among Women in Bangladesh. Journal of Biosocial Science 44 (1):83-94.score: 30.0
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  8. Koustuv Dalal, Fazlur Rahman & Bjarne Jansson (2009). Wife Abuse in Rural Bangladesh. Journal of Biosocial Science 41 (5):561.score: 30.0
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  9. A. G. Guggisberg, S. S. Dalal, A. M. Findlay & S. S. Nagarajan (2006). High-Frequency Oscillations in Distributed Neural Networks Reveal the Dynamics of Human Decision Making. Frontiers in Human Neuroscience 1:14-14.score: 30.0
    We examine the relative timing of numerous brain regions involved in human decisions that are based on external criteria, learned information, personal preferences, or unconstrained internal considerations. Using magnetoencephalography (MEG) and advanced signal analysis techniques, we were able to non-invasively reconstruct oscillations of distributed neural networks in the high-gamma frequency band (60–150 Hz). The time course of the observed neural activity suggested that two-alternative forced choice tasks are processed in four overlapping stages: processing of sensory input, option evaluation, intention formation, (...)
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  10. Adrian G. Guggisberg, Sarang S. Dalal, Armin Schnider & Srikantan S. Nagarajan (2011). The Neural Basis of Event-Time Introspection. Consciousness and Cognition 20 (4):1899-1915.score: 30.0
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  11. K. Ramakrishna Rao, A. C. Paranjpe & Ajit K. Dalal (eds.) (2008). Handbook of Indian Psychology. Campridge University Press India.score: 30.0
  12. Juan R. Vidal, Tomás Ossandón, Karim Jerbi, Sarang S. Dalal, Lorella Minotti, Philippe Ryvlin, Philippe Kahane & Jean-Philippe Lachaux (2010). Category-Specific Visual Responses: An Intracranial Study Comparing Gamma, Beta, Alpha, and ERP Response Selectivity. Frontiers in Human Neuroscience 4.score: 30.0
    The specificity of neural responses to visual objects is a major topic in visual neuroscience. In humans, functional magnetic resonance imaging (fMRI) studies have identified several regions of the occipital and temporal lobe that appear specific to faces, letter-strings, scenes, or tools. Direct electrophysiological recordings in the visual cortical areas of epileptic patients have largely confirmed this modular organization, using either single-neuron peri-stimulus time-histogram or intracerebral event-related potentials (iERP). In parallel, a new research stream has emerged using high-frequency gamma-band activity (...)
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  13. David Thomas (2011). The Isma'ilis: Their History and Doctrines. By Farhad Daftary. Heythrop Journal 52 (3):483-484.score: 15.0
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  14. N. Doyle (2004). Farhad Khosrokhavar, Les Nouveaux Martyrs d'Allah. Thesis Eleven 76:115-119.score: 15.0
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  15. Marie Ladier-Fouladi (2009). Farhad KHOSROKHAVAR, Avoir vingt ans au pays des ayatollahs. Vivre dans la ville sainte de Qom. Cahiers Internationaux de Sociologie 127:359.score: 15.0
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  16. A. Sadeghi (2008). Book Review: Culture and Memory in Medieval Islam: Essays in Honour of Wilfred Madelung Edited by Farhad Daftary and Josef W. Meri London: I.B. Tauris in Association with the Institute of Ismaili Studies, 2003, 464 Pp. [REVIEW] Theory, Culture and Society 25 (1):153-154.score: 15.0
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  17. Omar Edward Moad (2009). Comparing Phases of Skepticism in Al-Ghazālī and Descartes: Some First Meditations on Deliverance From Error. Philosophy East and West 59 (1):pp. 88-101.score: 3.0
    Abū Hāmid al-Ghazālī (1058–1111 c.e .) is well known, among other things, for his account, in al-Munqidh min al-ḍalāl (Deliverance from error), of a struggle with philosophical skepticism that bears a striking resemblance to that described by Descartes in the Meditations . This essay aims to give a close comparative analysis of these respective accounts, and will concentrate solely on the processes of invoking or entertaining doubt that al-Ghazālī and Descartes describe, respectively. In the process some subtle differences between them (...)
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  18. Tamara Albertini (2005). Crisis and Certainty of Knowledge in Al-Ghazali (1058-1111) and Descartes (1596-1650). Philosophy East and West 55 (1):1-14.score: 3.0
    : In his autobiographical account, the Munqidh min al-Dalāl, al-Ghazālī reflects on his conversion from skepticism to faith. Previous scholarship has interpreted this text as an anticipation of Cartesian positions regarding epistemic certainty. Although the existing similarities between al-Ghazālī and Descartes are striking, the focus of the present essay lies on the different philosophical aims pursued by the two thinkers. It is thus argued that al-Ghazālī operates with a broader notion of the Self than Descartes, because it is inclusive of (...)
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  19. Farhad Rassekh & John Speir (2011). Can Economic Globalization Lead to a More Just Society? Journal of Global Ethics 6 (1):27-43.score: 3.0
    We briefly review the recent literature on globalization, and present empirical evidence showing that economic globalization has been correlated with higher economic growth and lower poverty rates. We then evaluate the consequences of economic globalization in light of standards of commutative justice as Smith articulated, distributive justice as Rawls presented, and practical justice as Kolm explicated. This essay argues that economic globalization fulfills the requirements of all three species of justice.
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  20. Farhad Alavi (2013). Resistance is Surrender. International Journal of Žižek Studies 7.score: 3.0
  21. Farhad Alavi (2013). A Plea for a Return to Différance (with a Minor Pro Domo Sua). International Journal of Žižek Studies 7.score: 3.0
  22. Farhad Daftary, Hamid Al-Din Al-Kirmani. Internet Encyclopedia of Philosophy.score: 3.0
  23. Farhad Alavi (2013). Resistance is Utile. International Journal of Žižek Studies 7.score: 3.0
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  24. Farhad Rassekh (2000). Smith, Friedman, and Self-Interest in Ethical Society. Business Ethics Quarterly 10 (3):659-674.score: 3.0
    We examine the writings of Adam Smith and Milton Friedman regarding their interpretation and use of the concept of self-interest.We argue that neither Smith nor Friedman considers self-interest to be synonymous with selfishness and thus devoid of ethicalconsiderations. Rather, for both writers self-interest embodies an other-regarding aspect that requires individuals to moderate theiractions when others are adversely affected. The overriding virtue for Smith in governing individual actions is justice; for Friedman it isnon-coercion.
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  25. Farhad Kazemi (forthcoming). Gender, Islam, and Politics. Social Research.score: 3.0
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  26. Farhad Mirzaei (2011). Stewart Lockie and David Carpenter: Agriculture, Biodiversity and Markets: Livelihoods and Agroecology in Comparative Perspective. [REVIEW] Agriculture and Human Values 28 (4):587-588.score: 3.0
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  27. Farhad Alavi (2013). A Farsi Translation of Žižek's "The Thing From Inner Space". International Journal of Žižek Studies 7.score: 3.0
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  28. Monireh Dashti, Maikel P. Peppelenbosch & Farhad Rezaee (2012). Hedgehog Signalling as an Antagonist of Ageing and its Associated Diseases. Bioessays 34 (10):849-856.score: 3.0
  29. Farhad Kazemi (2003). Privacy in Literature and Film: Introduction. Social Research: An International Quarterly 70 (3):933-934.score: 3.0
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  30. Farhad Khosrokhavar (2008). Les nouveaux intellectuels en Iran. Cahiers Internationaux de Sociologie 2 (2):347-363.score: 3.0
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  31. Farhad Khosrokhavar (2004). The Islamic Revolution in Iran: Retrospect After a Quarter of a Century. Thesis Eleven 76 (1):70-84.score: 3.0
    During the last quarter of a century, Iran has undergone fundamental changes. The revolution was supported by a heterogeneous coalition of social forces, but it led to a war with Iraq and the stabilization of an Islamic regime. Since the end of the 1980s, four different types of new social actors have emerged in Iran: post-Islamist intellectuals; feminists; students as a nonrevolutionary, reformist and democratically minded group; and ethnic movements. These actors mostly (with the exception of some intellectuals) belong to (...)
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  32. Sara Ahmadi‐Abhari, Akbar Soltani & Farhad Hosseinpanah (2008). Knowledge and Attitudes of Trainee Physicians Regarding Evidence‐Based Medicine: A Questionnaire Survey in Tehran, Iran. Journal of Evaluation in Clinical Practice 14 (5):775-779.score: 3.0
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  33. Ghazzālī (1953). The Faith and Practice of Al-Ghazālī. London, G. Allen and Unwin.score: 3.0
    Deliverance from error and attachment to the Lord God of Might and Majesty. [al-Munḳidh min al-ḍalāl]--The beginning of guidance. [Badāyat al-hidāyah].
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  34. Farhad Kazemi (2000). Toplumsal ci̇nsi̇yet, i̇slam ve poli̇ti̇ka. Social Research 67 (2).score: 3.0
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  35. Farhad Khosrokhavar (2001). L'Iran, la démocratie et la nouvelle citoyenneté. Cahiers Internationaux de Sociologie 2 (2):291-317.score: 3.0
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  36. Farhad Khosrokhavar (2002). La scansion de l'intersubjectivité : Michel Henry et la problématique d'autrui. Rue Descartes 1 (1):63-75.score: 3.0
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  37. Farhad Rassekh (forthcoming). Tin Empirical Presentation and a Moral Judgment. Business Ethics.score: 3.0
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