Search results for 'Indian' (try it on Scholar)

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  1. West Indian & Cohn Bertram (1958). West Indian Immigration. Eugenics Review 50 (3):6.score: 120.0
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  2. Balaganapathi Devarakonda (2008). Dana: A Foundation of the Indian Social Life. In Sebastian Vt & Geeta Manakatala (eds.), Foundations of Indian Life: Cultural, Religious and Aesthetic Edited by ISBN. 1439201854. Booksurge.score: 21.0
    This paper discusses the concept of Dána or charity as the foundation of Indian Social life. Dána has been in vogue in India since the Vedic times, but it was codified by the smritis which prescribe do’s and don’ts of the life of the individual. Limiting its scope to Yagnavalkya smriti the paper analyses the significance of Dána as a regulative principle of accumulation of wealth.
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  3. Shayne Clarke (2009). Locating Humour in Indian Buddhist Monastic Law Codes: A Comparative Approach. [REVIEW] Journal of Indian Philosophy 37 (4):311-330.score: 21.0
    It has been claimed that Indian Buddhism, as opposed to East Asian Chan/Zen traditions, was somehow against humour. In this paper I contend that humour is discernible in canonical Indian Buddhist texts, particularly in Indian Buddhist monastic law codes (Vinaya). I will attempt to establish that what we find in these texts sometimes is not only humourous but that it is intentionally so. I approach this topic by comparing different versions of the same narratives preserved in (...) Buddhist monastic law codes. (shrink)
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  4. Claus Oetke (2009). Some Issues of Scholarly Exegesis (in Indian Philosophy). Journal of Indian Philosophy 37 (5):415-497.score: 21.0
    The article deals with some facets of the phenomenon of the underdetermination of meaning by (linguistic) data which are particularly relevant for textual exegesis in the historico-philological disciplines. The paper attempts to demonstrate that lack of relevant information is by no means the only important reason why certain issues of interpretation cannot be definitely settled by means of traditional philological methods but that the objective nonexistence of pertinent data is equally significant. It is claimed that the phenomenon of objective under-determination (...)
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  5. Jonathan A. Silk (2007). Good and Evil in Indian Buddhism: The Five Sins of Immediate Retribution. [REVIEW] Journal of Indian Philosophy 35 (3):253-286.score: 21.0
    Indian Buddhist sources speak of five sins of immediate retribution: murder of mother, father, an arhat, drawing the blood of a buddha, and creating a schism in the monastic community. This category provides the paradigm for sinfulness in Buddhism. Yet even these sins can and will, be expiated in the long run, demonstrating the overwhelmingly positive nature of Buddhist ethics.
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  6. Eviatar Shulman (2012). Language, Understanding and Reality: A Study of Their Relation in a Foundational Indian Metaphysical Debate. [REVIEW] Journal of Indian Philosophy 40 (3):339-369.score: 21.0
    This paper engages with Johaness Bronkhorst’s recognition of a “correspondence principle” as an underlying assumption of Nāgārjuna’s thought. Bronkhorst believes that this assumption was shared by most Indian thinkers of Nāgārjuna’s day, and that it stimulated a broad and fascinating attempt to cope with Nāgārjuna’s arguments so that the principle of correspondence may be maintained in light of his forceful critique of reality. For Bronkhorst, the principle refers to the relation between the words of a sentence and the realities (...)
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  7. Jan Westerhoff (2012). Self, No Self? Perspectives From Analytical, Phenomenological, and Indian Traditions. Australasian Journal of Philosophy 90 (4):812-815.score: 18.0
    Amongst its many other merits this collection of essays demonstrates the growing maturity of the study of the Indian philosophical tradition. Much of the good scholarship done on non-Western, and in particular on Indian philosophy over the last decades has attempted to show that these texts hailing from east of Suez contain interesting and sophisticated discussions in their own right, discussions that have to be understood against the Ancient Indian intellectual and cultural context rather than evaluated by (...)
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  8. Balaganapathi Devarakonda (2009). Richness of Indian Symbolism and Changing Perspectives. In Paata Chkheidze, Hoang Thi To & Yaroslav Pasko (eds.), Symbols in Cultures and Identities in a Time of Global Interaction.score: 18.0
    My aim in this paper is to explicate the diversity of Indian Symbolism and to show the changing patterns of symbols. The first part is mostly descriptive and interpretative and tries to bring out the different forms of Indian Symbolism. The second part tries to bring out the different kinds of changes that are possible with regard to symbols.
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  9. Desh Raj Sirswal (ed.) (2013). Ideological Crisis in Indian Society. CSESCD.score: 18.0
    The Milestone Education Society (Regd.) Pehowa (Kurukshetra) working since 2005 in the field of school education, social work and higher education through its research initiatives. It started Center for Positive Philosophy and Interdisciplinary Studies (CPPIS) in 2010 and contributing continuously in the field of higher education through research journals, various programmes, and published books. -/- The present initiative Centre for Studies in Educational, Social and Cultural Development (CSESCD) will work on the issues related to downtrodden people though its various activity (...)
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  10. Desh Raj Sirswal (2013). Jyotiba Phule : A Modern Indian Philosopher. Darshan: International Refereed Quarterly Research Journal for Philosophy and Yoga 1 (3-4):28-36.score: 18.0
    JOTIRAO GOVINDRAO PHULE occupies a unique position among the social reformers of Maharashtra in the nineteenth century. While other reformers concentrated more on reforming the social institutions of family and marriage with special emphasis on the status and right of women, Jotirao Phule revolted against the unjust caste system under which millions of people had suffered for centuries and developed a critique of Indian social order and Hinduism. During this period, number of social and political thinkers started movement against (...)
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  11. Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving & Lu Teng, Mind and Attention in Indian Philosophy: Workshop Report, Question Two.score: 18.0
    This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This portion of the report explores the question: How can we train our attention, and what are the benefits of doing so?
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  12. Rajesh Kasturirangan, Nirmalya Guha & Chakravarthi Ram-Prasad (2011). Indian Cognitivism and the Phenomenology of Conceptualization. Phenomenology and the Cognitive Sciences 10 (2):277-296.score: 18.0
    We perform conceptual acts throughout our daily lives; we are always judging others, guessing their intentions, agreeing or opposing their views and so on. These conceptual acts have phenomenological as well as formal richness. This paper attempts to correct the imbalance between the phenomenal and formal approaches to conceptualization by claiming that we need to shift from the usual dichotomies of cognitive science and epistemology such as the formal/empirical and the rationalist/empiricist divides—to a view of conceptualization grounded in the (...) philosophical notion of valid cognition . Methodologically, our paper is an attempt at cross-cultural philosophy and cognitive science; ontologically, it is an attempt at marrying the phenomenal and the formal. (shrink)
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  13. Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving & Lu Teng, Mind and Attention in Indian Philosophy: Workshop Report.score: 18.0
    This report highlights and explores five questions that arose from the workshop on mind and attention in Indian philosophy at Harvard University, September 21st to 22nd, 2013: 1. How does the understanding of attention in Indian philosophy bear on contemporary western debates? 2. How can we train our attention, and what are the benefits of doing so? 3. Can meditation give us moral knowledge? 4. What can Indian philosophy tell us about how we perceive the world? 5. (...)
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  14. Andrew J. Nicholson (2010). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press.score: 18.0
    Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as belonging (...)
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  15. Sasheej Hegde (2008). Ethical Specificities: Repositioning Indian Ethics. Sophia 47 (2):243-249.score: 18.0
    The essay is a review discussion of Indian Ethics in the context of a recent volume of essays. The attempt is to identify some of the issues that are now on the frontier of Indian ethics or that are likely to appear on that frontier in the coming years.
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  16. Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving & Lu Teng, Mind and Attention in Indian Philosophy: Workshop Report, Question Four.score: 18.0
    This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This portion of the report explores the question: What can Indian philosophy tell us about how we perceive the world?
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  17. Kevin Connolly, Mind and Attention in Indian Philosophy: Workshop Report, Question Five.score: 18.0
    This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This portion of the report explores the question: Are there cross-cultural philosophical themes?
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  18. Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving & Lu Teng, Mind and Attention in Indian Philosophy: Workshop Report, Question One.score: 18.0
    This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This part of the report explores the question: How does the understanding of attention in Indian philosophy bear on contemporary western debates?
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  19. Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving & Lu Teng, Mind and Attention in Indian Philosophy: Workshop Report, Question Three.score: 18.0
    This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This portion of the report explores the question: Can meditation give us moral knowledge?
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  20. Chakravarthi Ram-Prasad (2011). Indian Cognitivism and the Phenomenology of Conceptualization. Phenomenology and the Cognitive Sciences 10 (2):277-296.score: 18.0
    We perform conceptual acts throughout our daily lives; we are always judging others, guessing their intentions, agreeing or opposing their views and so on. These conceptual acts have phenomenological as well as formal richness. This paper attempts to correct the imbalance between the phenomenal and formal approaches to conceptualization by claiming that we need to shift from the usual dichotomies of cognitive science and epistemology such as the formal/empirical and the rationalist/empiricist divides—to a view of conceptualization grounded in the (...) philosophical notion of “valid cognition”. Methodologically, our paper is an attempt at cross-cultural philosophy and cognitive science; ontologically, it is an attempt at marrying the phenomenal and the formal. (shrink)
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  21. Michael Lewis (2005). Indian Science for Indian Tigers?: Conservation Biology and the Question of Cultural Values. [REVIEW] Journal of the History of Biology 38 (2):185 - 207.score: 18.0
    The implementation of Project Tiger in India, 1973-1974, was justly hailed as a triumph of international environmental advocacy. It occurred as a growing number of conservation-oriented biologists were beginning to argue forcefully for scientifically managed conservation of species and ecosystems -- the same scientists who would, by the mid-1980s, call themselves conservation biologists. Although India accepted international funds to implement Project Tiger, it strictly limited research posts to Government of India Foresters, against the protests of Indian and US biologists (...)
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  22. Marzenna Jakubczak (2005). Yoga: The Indian Tradition (Review). Philosophy East and West 55 (2):353-358.score: 18.0
                      Book review: Yoga: The Indian Tradition. Edited by Ian Whicher and David Carpenter. London: RoutledgeCurzon, 2003, Pp. xii + 206     -/-  .
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  23. Desh Raj Sirswal (ed.) (2013). Contemporary Indian Philosophy. CPPIS Pehowa.score: 18.0
    Contemporary Indian Philosophy is related to contemporary Indian thinkers and contains the proceedings of First Session of Society for Positive Philosophy and Interdisciplinary Studies (SPPIS) Haryana. It is neither easy nor impossible to translate into action all noble goals set forth by the eminent thinkers and scholars, but we might try to discuss and propagate their ideas. In this session all papers submitted electronically and selected abstracts have been published on a website especially develop for this session. In (...)
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  24. Balaganapathi Devarakonda (2008-09). The Argumentative Tradition in Indian Philosophy. Journal of Philosophy, Culture and Traditions 5:173-186.score: 18.0
    A spirit of disintegration and disunity is conspicuous on the contemporary social, as well as philosophical scene. There is a celebration of fragments and differences. In such a scenario, no less than a person like Amartya Sen, an eminent economist and a Noble Laureate rose to the occasion and traced out the roots and the space for a democratic discourse that has been sustained in the Indian philosophical tradition. It is laudable that he opened up a discussion that will (...)
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  25. Balaganapathi Devarakonda (2009). Limitations and Alternatives: Understanding Indian Philosophy. Calicut University Research Journal, ISSN No. 09723348 (1):47-58.score: 18.0
    This paper attempts to articulate certain inadequacies that are involved in the traditional way of categorizing Indian philosophy and explores alternative approaches, some of which otherwise are not explicitly seen in the treatises of the history of Indian Philosophies. By categorization, I mean, classifying Indian philosophy into two streams, which are traditionally called as astica and nastica or orthodox and heterodox systems. Further, these different schools in the astica Darsanas and nastica Darsanas are usually numbered into six (...)
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  26. Shyam Ranganathan (2007). Ethics and the History of Indian Philosophy. Motilal Banarsidass Publishers.score: 18.0
    Ethics and the History of Indian Philosophy (Motilal Banarsidass 2007). Regretfully, it is not an uncommon view in orthodox Indology that Indian philosophers were not interested in ethics. This claim belies the fact that Indian philosophical schools were generally interested in the practical consequences of beliefs and actions. The most popular symptom of this concern is the doctrine of karma, according to which the consequences of actions have an evaluative valence. Ethics and the History of Indian (...)
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  27. Felipe Castañeda (2011). The image of the Indian and the conqueror in the Nueva Granada: The case of Bernardo de Vargas Machuca. [Spanish]. Eidos 4:40-59.score: 18.0
    En sus Apologías y discursos de las conquistas occidentales, Bernardo de Vargas Machuca, apoyándose en Juan Ginés de Sepúlveda, pretende justificar el dominio español americano. En sus planteamientos es posible constatar un cambio de la noción de bárbaro, que se puede interpretar como una ampliación del concepto de siervo por naturaleza, a partir de la caracterización del indio como alguien ya sometido pero que, de una u otra manera, trata de resistirse a un dominio impuesto y no querido. Así, las (...)
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  28. Thomas M. Norton-Smith (2010). The Dance of Person and Place: One Interpretation of American Indian Philosophy. State University of New York Press.score: 18.0
    Common themes in American Indian philosophy -- First introductions -- Common themes : a first look -- Constructing an actual American Indian world -- NelsonGoodman's constructivism -- Setting the stage -- Fact, fiction, and feeders -- Ontological pluralism -- True versions and well-made worlds -- Nonlinguistic versions and the advancement of understanding -- True versions and cultural bias -- Constructive realism : variations on a theme by Goodman -- True versions and cultural bias -- An American Indian (...)
     
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  29. Anne Waters (ed.) (2004). American Indian Thought: Philosophical Essays. Blackwell (Oxford).score: 18.0
    This book brings together a diverse group of American Indian thinkers to discuss traditional and contemporary philosophies and philosophical issues. The essays presented here address philosophical questions pertaining to knowledge, time, place, history, science, law, religion, nationhood, ethics, and art, as understood from a variety of Native American standpoints. Unique in its approach, this volume represents several different tribes and nations and amplifies the voice of contemporary American Indian culture struggling for respect and autonomy. Taken together, the essays (...)
     
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  30. Massimiliano Vaghi (forthcoming). Fear as a Political Instrument. J. P. Dupleix and Euro – Indian Relations in Bengal (1730-1740). Governare la Paura. Journal of Interdisciplinary Studies.score: 16.0
    In the first half of the 18th century in India, the trading companies of Holland, England and France were the protagonists of a political and economic expansion. In this paper, the Author aims to highlight the colonial experience of the French governor Joseph-François Dupleix’s in Bengal in the 1730s. In particular, the Author wants to refer to the shift in the balance of power relations between Europeans and Indians, and He wants to highlight a slow and progressive shift of the (...)
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  31. Arindam Chakrabarti (2011). Troubles with a Second Self: The Problem of Other Minds in 11th Century Indian and 20th Century Western Philosophy. ARGUMENT 1 (1):23-35.score: 15.0
    In contemporary Western analytic philosophy, the classic analogical argument explaining our knowledge of other minds has been rejected. But at least three alternative positive theories of our knowledge of the second person have been formulated: the theory-theory, the simulation theory and the theory of direct empathy. After sketching out the problems faced by these accounts of the ego’s access to the contents of the mind of a “second ego”, this paper tries to recreate one argument given by Abhinavagupta (Shaiva philosopher (...)
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  32. Jonardon Ganeri (2008). Contextualism in the Study of Indian Intellectual Cultures. Journal of Indian Philosophy 36 (5-6):551-562.score: 15.0
    When J. L. Austin introduced two “shining new tools to crack the crib of reality”—the theory of performative utterances and the doctrine of infelicities—he could not have imagined that he was also about to inaugurate a shining new industry in the philosophy of the social sciences. But with its evident concern for the features to which “all acts are heir which have the general character of ritual or ceremonial,” Austin’s theory soon became indispensable in the analysis of ritual, linguistic and (...)
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  33. Shayne Clarke (2009). Monks Who Have Sex: Pārājika Penance in Indian Buddhist Monasticisms. [REVIEW] Journal of Indian Philosophy 37 (1):1-43.score: 15.0
    In the study of Buddhism it is commonly accepted that a monk or nun who commits a pārājika offence is permanently and irrevocably expelled from the Buddhist monastic order. This view is based primarily on readings of the Pāli Vinaya. With the exception of the Pāli Vinaya, however, all other extant Buddhist monastic law codes (Dharmaguptaka, Mahāsāṅghika, Mahīśāsaka, Sarvāstivāda and Mūlasarvāstivāda) contain detailed provisions for monks and nuns who commit pārājikas but nevertheless wish to remain within the saṅgha. These monastics (...)
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  34. Roddam Narasimha (2008). Epistemology and Language in Indian Astronomy and Mathematics. Journal of Indian Philosophy 36 (4):521-541.score: 15.0
    This paper is in two parts. The first presents an analysis of the epistemology underlying the practice of classical Indian mathematical astronomy, as presented in three works of Nīlakaṇṭha Somayāji (1444–1545 CE). It is argued that the underlying concepts put great value on careful observation and skill in development of algorithms and use of computation. This is reflected in the technical terminology used to describe scientific method. The keywords in this enterprise include parīkṣā, anumāna, gaṇita, yukti, nyāya, siddhānta, tarka (...)
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  35. Thom Brooks (2007). Review of Bradley L. Herling, The German Gita: Hermeneutics and Discipline in the German Reception of Indian Thought. [REVIEW] Notre Dame Philosophical Reviews 2007 (3).score: 15.0
    This is a book review of Bradley Herling - "The German Gita".
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  36. Carla Bellamy (2006). Smoking is Good for You: Absence, Presence, and the Ecumenical Appeal of Indian Islamic Healing Centers. [REVIEW] International Journal of Hindu Studies 10 (2):209-226.score: 15.0
  37. Bhikhu Parekh (2010). The Poverty of Indian Political Theory. In Aakash Singh & Silika Mohapatra (eds.), Indian Political Thought: A Reader. Routledge. 535-560.score: 15.0
    In this paper I intend to concentrate on post-independence India, and to explore why a free and lively society with a rich tradition of philosophical inquiry has not thrown up much original political theory. The paper falls into three parts. In the first part I outline some of the fascinating problems thrown up by post-independence India, and in the second I show that they remain poorly theorized. In the final part I explore some of the likely explanations of this neglect. (...)
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  38. Stephen H. Phillips (2010). Hartshorne and Indian Panentheism. Sophia 49 (2):285-295.score: 15.0
  39. Jeson Woo (2009). Gradual and Sudden Enlightenment: The Attainment of Yogipratyakṣa in the Later Indian Yogācāra School. [REVIEW] Journal of Indian Philosophy 37 (2):179-188.score: 15.0
    In the later Indian Yogācāra school, yogipratyakṣa, the cognition of yogins is a key concept used to explain the Buddhist goal of enlightenment. It arises through the practice of meditation upon the Four Noble Truths. The method of the practice is to contemplate their aspects with attention (sādara), without interruption (nairantarya), and over a long period of time (dīrghakāla). A problem occurs in this position since Buddhists hold the theory of momentariness: how is possible that a yogin attains yogipratyakṣa (...)
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  40. Zubin R. Mulla & Venkat R. Krishnan (forthcoming). Karma-Yoga: The Indian Model of Moral Development. Journal of Business Ethics.score: 15.0
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  41. Isabel Castro Olañeta (2013). La Numeración de los indios del partido del Río Salado. Santiago del Estero, 1607. Encomiendas y servicio personalThe Indian Numbering in the partido of Río Salado. Santiago del Estero, 1607. Encomiendas and personal service. [REVIEW] Corpus.score: 15.0
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  42. Hemalatha Ganapathy‐Coleman (2013). Raising “Authentic” Indian Children in the United States: Dynamism in the Ethnotheories of Immigrant Hindu Parents. Ethos 41 (4):360-386.score: 15.0
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  43. Karen Pechilis (2006). Introduction: Bodily Transformations Across Indian Religions. [REVIEW] International Journal of Hindu Studies 10 (2):169-172.score: 15.0
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  44. Sourabh Singh (2012). Unraveling the Enigma of Indira Gandhi's Rise in Indian Politics: A Woman Leader's Quest for Political Legitimacy. Theory and Society 41 (5):479-504.score: 15.0
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  45. Paul Stasi (2012). Decentering Rushdie: Cosmopolitanism and the Indian Novel in English, Pranav Jani, Columbus: Ohio State University Press, 2010. Historical Materialism 20 (1):232-243.score: 15.0
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  46. Sarasvati Chennakesavan (1954). Mind and Consciousness - a Comparison of Indian and Western Views. Philosophical Quarterly (India) 26 (January):247-252.score: 15.0
     
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  47. Don Coyhis (1993). Traditional Indian Values. Moh-He-Con-Nuck, Inc..score: 15.0
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  48. Matthew R. Dasti (2012). An Introduction to Indian Philosophy by Bina Gupta (Routledge 2012). [REVIEW] Religious Studies Review 38 (3):190.score: 15.0
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  49. Shōryū Katsura (ed.) (1999). Dharmakīrti's Thought and its Impact on Indian and Tibetan Philosophy: Proceedings of the Third International Dharmakīrti Conference, Hiroshima, November 4-6, 1997. [REVIEW] Verlag Der Österreichischen Akademie Der Wissenchaften.score: 15.0
  50. Earl McKenzie (2009). Philosophy in the West Indian Novel. University of the West Indies Press.score: 15.0
    Aims of education: historicism and In the castle of my skin -- The meaning of life and Black lightning -- The inner radiance of the shelf in Palace of the peacock -- Knowledge and human understanding in A house for Mr Biswas -- Existentialism and The children of Sisyphus -- Tragic vision in Wide Sargasso Sea -- African conceptions of a person and Myal -- The law of karma in Sastra -- The moralty of reparations in Salt -- Plato versus (...)
     
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