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

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  1.  77
    Farhad Dalal (2002). Race, Colour and the Process of Racialization: New Perspectives From Group Analysis, Psychoanalysis, and Sociology. Brunner-Routledge.
    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.
  3. 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.
    We explored the neural mechanisms allowing humans to report the subjective onset times of conscious events. Magnetoencephalographic recordings of neural oscillations were obtained while human subjects introspected the timing of sensory, intentional, and motor events during a forced choice task. Brain activity was reconstructed with high spatio-temporal resolution. Event-time introspection was associated with specific neural activity at the time of subjective event onset which was spatially distinct from activity induced by the event itself. Different brain regions were selectively recruited for (...)
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  4. Koustuv Dalal, Fazlur Rahman & Bjarne Jansson (2009). Wife Abuse in Rural Bangladesh. Journal of Biosocial Science 41 (5):561.
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  5.  17
    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.
  6.  4
    Neil Dalal (forthcoming). Contemplative Grammars: Śaṅkara's Distinction of Upāsana and Nididhyāsana. Journal of Indian Philosophy:1-28.
    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 (...)
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  7.  3
    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.
  8.  1
    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.
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  9.  1
    Koustuv Dalal & Olatunde Aremu (2013). Fairness of Utilizing Health Care Facilities and Out-of-Pocket Payment Burden: Evidence From Cambodia. Journal of Biosocial Science 45 (3):345-357.
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  10. K. Ramakrishna Rao, A. C. Paranjpe & Ajit K. Dalal (eds.) (2008). Handbook of Indian Psychology. Campridge University Press India.
  11.  1
    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.
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  12.  2
    David Thomas (2011). The Isma'ilis: Their History and Doctrines. By Farhad Daftary. Heythrop Journal 52 (3):483-484.
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  13. N. Doyle (2004). Farhad Khosrokhavar, Les Nouveaux Martyrs d'Allah. Thesis Eleven 76:115-119.
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  14. 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.
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  15.  9
    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.
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  16.  14
    Monireh Dashti, Maikel P. Peppelenbosch & Farhad Rezaee (2012). Hedgehog Signalling as an Antagonist of Ageing and its Associated Diseases. Bioessays 34 (10):849-856.
  17.  50
    Farhad Kazemi (2003). Privacy in Literature and Film: Introduction. Social Research: An International Quarterly 70 (3):933-934.
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  18. 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.
    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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  19. 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.
    : 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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  20.  67
    Farhad Rassekh & John Speir (2011). Can Economic Globalization Lead to a More Just Society? Journal of Global Ethics 6 (1):27-43.
    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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  21.  8
    Farhad Kazemi (2000). Toplumsal ci̇nsi̇yet, i̇slam ve poli̇ti̇ka. Social Research 67 (2).
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  22.  3
    Farhad Kazemi (2000). Gender, Islam, and Politics. Social Research 67.
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  23.  8
    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.
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  24.  29
    Farhad Rassekh & John Speir (2011). Can Economic Globalization Lead to a More Just Society? Journal of Global Ethics 6 (1):27-43.
    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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  25.  13
    Farhad Alavi (2013). Resistance is Surrender. International Journal of Žižek Studies 7.
  26. Farhad Khosrokhavar (2002). La scansion de l'intersubjectivité : Michel Henry et la problématique d'autrui. Rue Descartes 1 (1):63-75.
  27.  12
    Farhad Rassekh (2000). Smith, Friedman, and Self-Interest in Ethical Society. Business Ethics Quarterly 10 (3):659-674.
    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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  28.  6
    Farhad Alavi (2013). A Plea for a Return to Différance (with a Minor Pro Domo Sua). International Journal of Žižek Studies 7.
  29.  3
    Farhad Khosrokhavar (2004). The Islamic Revolution in Iran: Retrospect After a Quarter of a Century. Thesis Eleven 76 (1):70-84.
    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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  30.  2
    Farhad Khosrokhavar (2008). Les nouveaux intellectuels en Iran. Cahiers Internationaux de Sociologie 125 (2):347.
    Depuis le début du XXe siècle, se sont succédé en Iran quatre générations d’intellectuels. La première a vu officiellement le jour sous la Révolution constitutionnelle, et se réclamait d’un pluralisme politique entretenant des relations ambiguës avec l’islam. La seconde, sous Réza Shah, dans les années 1930 et 1940, se réclamait du nationalisme ou du marxisme, l’islam étant marginal dans leur horizon intellectuel. La troisième génération, à partir des années 1960, revient à l’islam et y puise les ressources pour lutter contre (...)
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  31.  1
    Farhad Khosrokhavar (2001). L'Iran, la démocratie et la nouvelle citoyenneté. Cahiers Internationaux de Sociologie 2 (2):291-317.
    Trois mouvements sociaux caractérisent la société iranienne d’aujourd’hui. Le premier est le mouvement des étudiants, qui combine des revendications culturelles pour une société plus ouverte avec des demandes politiques pour une société plus libre, dans laquelle la participation active des citoyens à la scène politique devrait être reconnue. Le second mouvement est celui des femmes, par lequel des femmes d’âge moyen ainsi que la nouvelle génération expriment leur demande pour une société moins discriminatoire vis-à-vis des femmes. Le troisième mouvement est (...)
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  32.  1
    Farhad Rassekh (forthcoming). Tin Empirical Presentation and a Moral Judgment. Business Ethics.
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  33.  5
    Farhad Daftary, Hamid Al-Din Al-Kirmani. Internet Encyclopedia of Philosophy.
  34.  2
    Farhad Alavi (2013). A Farsi Translation of Žižek's "The Thing From Inner Space". International Journal of Žižek Studies 7.
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  35. Ghazzālī (1953). The Faith and Practice of Al-Ghazālī. London, G. Allen and Unwin.
    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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  36. Farhad Khosrokhavar (2001). La duplicité du paraître. Revue Philosophique de la France Et de l'Etranger 126 (3):321.
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  37. Ritesh G. Menezes, Magdy A. Kharoshah, Mohammed Madadin, Vijaya Marakala, Savita Lasrado & Dalal M. Al Tamimi (forthcoming). Authorship: Few Myths and Misconceptions. Science and Engineering Ethics:1-5.
    This article seeks to address and dispel some of the popular myths and misconceptions surrounding authorship of a scientific publication as this is often misconstrued by beginners in academia especially those in the developing world. While ethical issues in publishing related to authorship have been increasingly discussed, not much has been written about the myths and misconceptions of who might be an author. Dispelling these myths and misconceptions would go a long way in shaping the thoughts and plans of students, (...)
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