Search results for 'Jagdish Gandhi' (try it on Scholar)

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  1.  11
    Jagdish Gandhi, Vineeta Kamran & P. C. Bihari (2012). Quality and World Peace: City Montessori School, Lucknow. [REVIEW] AI and Society 27 (3):427-428.
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  2.  1
    Stephen Hay & M. Gandhi (1990). Anthologies Compiled From the Writings, Speeches, Letters, and Recorded Conversations of M. K. Gandhi. [REVIEW] Journal of the American Oriental Society 110 (4):667-676.
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  3.  1
    Arun Gandhi (2011). Was Gandhi a “Pathological Altruist”? In Barbara Oakley, Ariel Knafo, Guruprasad Madhavan & David Sloan Wilson (eds.), Pathological Altruism. Oxford University Press 246.
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  4.  3
    Mahatma Gandhi (2005). All Men Are Brothers. Continuum.
    Includes selections from Gandhi's writings and speeches which express his thoughts, beliefs, and techniques.
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  5. Leela Gandhi (2014). The Common Cause: Postcolonial Ethics and the Practice of Democracy, 1900-1955. University of Chicago Press.
    Europeans and Americans tend to hold the opinion that democracy is a uniquely Western inheritance, but in _The Common Cause_, Leela Gandhi recovers stories of an alternate version, describing a transnational history of democracy in the first half of the twentieth century through the lens of ethics in the broad sense of disciplined self-fashioning. Gandhi identifies a shared culture of perfectionism across imperialism, fascism, and liberalism—an ethic that excluded the ordinary and unexceptional. But, she also illuminates an ethic (...)
     
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  6. Mahatma Gandhi (2008). The Essential Writings. Oxford University Press Uk.
    'those who say that religion has nothing to do with politics do not know what religion means' Mahatma Gandhi was a profound and original thinker as well as one of the most influential figures in the history of the twentieth century. A religious and social reformer, he became a notable leader in the Indian nationalist movement, made famous for his advocacy of non-violent civil resistance. His many and varied writings are essentially responses to the specific challenges he faced, and (...)
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  7.  15
    Balaganesh Gandhi & David A. Oakley (2005). Does 'Hypnosis' by Any Other Name Smell as Sweet? The Efficacy of 'Hypnotic' Inductions Depends on the Label 'Hypnosis'. Consciousness and Cognition 14 (2):304-315.
    Hypnosis is associated with profound changes in conscious experience and is increasingly used as a cognitive tool to explore neuropsychological processes. Studies of this sort typically employ suggestions following a hypnotic induction to produce changes in perceptual experience and motor control. It is not clear, however, to what extent the induction procedure serves to facilitate suggested phenomena. This study investigated the effect on suggestibility of a hypnotic induction and labelling that procedure ‘hypnosis.’ Suggestibility of participants was tested before and after (...)
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  8.  13
    Virchand R. Gandhi (1896). India-Religious, Political, Social-of 1895. The Monist 7 (1):119-122.
  9. Ramchandra Gandhi (1994). Sītā's Kitchen: A Testimony of Faith and Inquiry. Wiley Eastern.
     
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  10.  9
    A. Gandhi (2013). Non Violence in the Age of Terrorism. Journal of Human Values 19 (2):105-112.
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  11.  14
    Ramchandra Gandhi (1972). Whitehead on the Distrust of Speculative Philosophy. International Philosophical Quarterly 12 (3):389-414.
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  12.  10
    Mahatma Gandhi (1978). Hindu Dharma. Orient Paperbacks.
    These are both critical as well as constructive, and thus inspire the reader to be a better Hindu and a better citizen of India and the world.
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  13.  11
    Ramchandra Gandhi (1973). A False Lead in the Philosophy of Language. Philosophical Studies 24 (1):38 - 44.
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  14.  8
    Nina Gandhi (2005). The Politics of Logic. Croatian Journal of Philosophy 5 (1):31-50.
    This essay on the social history of logic discusses arguments in the programmatic writings of Carnap/Neurath, but especially in the widely read book by Lillian Lieber, Mits, Wits and Logic (1947), where Mits is the man in the street and Wits the woman in the street. It was seriously argued that the intense study of formal logic would create a more rational frame of mind and have many beneficial effects upon the social and political life. This arose from the conviction (...)
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  15.  11
    Ramchandra Gandhi (1973). Injury, Harm, Damage, Pain, Etc. Philosophy and Phenomenological Research 34 (2):266-269.
  16.  11
    Ramchandra Gandhi (1981). On Meriting Death. Philosophy East and West 31 (3):337-353.
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  17.  1
    Rolf George & Nina Gandhi, Re-Programming the Mind Through Logic. The Social Role of Logic in Positivism and Lieber’s Mits, Wits and Logic.
    This essay on the social history of logic instruction considers the programmatic writings of Carnap/Neurath, but especially in the widely read book by Lillian Lieber, Mits, Wits and Logic , where Mits is the man in the street and Wits the woman in the street. In the ‘pre-Toulmin’ days it was seriously argued that the intense study of formal logic would create a more rational frame of mind and have many beneficial effects upon the social and political life. It arose (...)
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  18.  2
    Takeshi Morimoto, Tejal K. Gandhi, Julie M. Fiskio, Andrew C. Seger, Joseph W. So, E. Francis Cook, Tsuguya Fukui & David W. Bates (2004). An Evaluation of Risk Factors for Adverse Drug Events Associated with Angiotensin‐Converting Enzyme Inhibitors. Journal of Evaluation in Clinical Practice 10 (4):499-509.
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  19.  2
    T. Gandhi, P. Sinha, J. Santhosh & S. Anand (2008). Effects of Early Visual Impairment on Spatial Encoding of Complex Pattern in Human Brain. Frontiers in Human Neuroscience. 10th International Conference on Cognitive Neuroscience. Doi: 10.3389/Conf. Neuro 9 (1.376).
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  20.  1
    Rajiv Gandhi (1990). Towards New Beginnings. In Kishor Gandhi (ed.), The Odyssey of Science, Culture, and Consciousness. Abhinav Publications 1.
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  21. Leela Gandhi (2001). Other(s) Worlds: Mysticism and Radicalism at the Fin de Siècle. Critical Horizons 2 (2):227-253.
    Over time our understanding of the 'political' has been progressively shaped by the secular rational calculations of modern European political thought. This paper aims to critique these 'calculations' with reference to crucial moments of departure and flight within western philosophy itself. It concludes by reclaiming fin de siècle radicalism/philosophy as a forgotten instance of empirical-metaphysical hybridity: a form of politics or ethics capable of housing the imperatives of both desire and prayer.
     
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  22. Saurab Bither & Sumir Gandhi (2011). An Audit of Patients Attending Outpatient Services of Department of Oral and Maxillofacial Surgery at Christian Dental College, Ludhiana, Punjab, India. Journal of Education and Ethics in Dentistry 1 (1):28.
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  23. Leela Gandhi (2010). Ahimsa and the Metaphysics of Hon-Violence. In J. Sharma A. Raguramaraju (ed.), Grounding Morality. Routledge 160.
  24. Kishor Gandhi (1973). Contemporary Relevance of Sri Aurobindo. Delhi,Vivek Pub. House.
     
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  25. Virchand R. Gandhi (1894). Debate on Christian Missions. The Monist 5:268.
     
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  26. Mahatma Gandhi & S. Radhakrishnan (1950). Essays and Reflections on his Life and Work. together with a new Memorial Section. Tijdschrift Voor Filosofie 12 (3):608-608.
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  27. Leela Gandhi & Deborah L. Nelson (2014). Editors’ Introduction. Critical Inquiry 40 (4):285-297.
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  28. Ramchandra Gandhi (1970). Imperative and Indicative Utterances and the Presuppositions of Communication.
     
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  29. Ramchandra Gandhi (1984). I Am Thou: Meditation on the Truth of India. I.P.Q. Publications, University of Poona.
     
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  30. Kishor Gandhi (ed.) (1984). Literature and the Evolution of Consciousness. Allied.
  31. Ramchandra Gandhi (ed.) (1983). Language, Tradition, and Modern Civilization. I.P.Q. Publications.
     
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  32. Ramchandra Gandhi (1982). Numbers or Standards? The Dilemma of Higher Education in India. Indian Philosophical Quarterly 9 (4):405.
     
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  33. Ramchandra Gandhi (1974). Presuppositions of Human Communication. Oxford University Press.
     
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  34. Virchand Raghavji Gandhi (1993). Religion and Philosophy of the Jainas. Jain International.
     
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  35. Ramchandra Gandhi (1974). Self-Consciousness. Indian Philosophical Quarterly 1 (3):167-182.
     
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  36. Ramchandra Gandhi (1992). Sita's Kitchen a Testimony of Faith and Inquiry. Monograph Collection (Matt - Pseudo).
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  37. Kishor Gandhi (1965). Social Philosophy of Sri Aurobindo and the New Age. Pondicherry, Sri Aurobindo Society.
     
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  38. Ramchandra Gandhi (1976). The Availability of Religious Ideas. Barnes & Noble Books.
    THIS BOOK HAS TWO GENERAL THEMES. ONE IS THE AVAILABILITY OF RELIGIOUS IDEAS. IT IS ARGUED THAT A WHOLE RANGE OF RELIGIOUS IDEAS ARE AVAILABLE TO HUMAN BEINGS OUTSIDE A CONTEXT OF ACTUAL RELIGIOUS OR THEISTIC BELIEF. ADMISSION OF THESE IDEAS INTO ONE’S CONCEPTUAL FRAMEWORK DOES NOT COMMIT ONE TO RELIGIOUS BELIEF, BUT IT DOES EXPOSE THE UNINTELLIGIBILITY OF WHAT MIGHT BE CALLED THE ’IMMANENTIST’ VIEW OF THE WORLD. THE OTHER THEME OF THE BOOK IS THAT OF MORALITY. THE AUTHOR (...)
     
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  39. Kishor Gandhi (ed.) (1983/1986). The Evolution of Consciousness. Paragon House.
     
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  40. Ramchandra Gandhi (1973). Two Essays on Whitehead's Philosophic Approach. Indian Institute of Advanced Study.
  41. Nilotpala Gandhi (2006). The Meaning of the Word'peace'. In Yajñeśvara Sadāśiva Śāstrī, Intaj Malek & Sunanda Y. Shastri (eds.), In Quest of Peace: Indian Culture Shows the Path. Bharatiya Kala Prakashan 1--230.
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  42.  2
    Kishor Gandhi (ed.) (1990). The Odyssey of Science, Culture, and Consciousness. Abhinav Publications.
  43. Virchand Raghavji Gandhi (1970). The Systems of Indian Philosophy. Shri Mahavira Jain Vidyalaya.
     
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  44. Ramchandra Gandhi (1984). The Svaraj of India. Indian Philosophical Quarterly 11 (4):461.
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  45. Kishore Gandhi (1990). The Synchronization of Science, Culture and Consciousness: The Quest for New Epistemology. In Kishor Gandhi (ed.), The Odyssey of Science, Culture, and Consciousness. Abhinav Publications 21.
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  46. Ramchandra Gandhi (1984). What We Do and Say In Saying and Doing Something. Indian Philosophical Quarterly 11 (2):145.
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  47. Rabindranath Tagore, Mahatma Gandhi & Sri Aurobindo (1995). Sakunthaia Gangadharam Pattisapu. In S. Radhakrishnan, Rama Rao Pappu & S. S. (eds.), New Essays in the Philosophy of Sarvepalli Radhakrishnan. Sri Satguru Publications 6--443.
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  48. Vivek Dhareshwar (2012). Framing the Predicament of Indian Thought: Gandhi, theGita,and Ethical Action. Asian Philosophy 22 (3):257-274.
    Although there is such a thing as Indian thought, it seems to play no role in the way social sciences and philosophy are practiced in India or elsewhere. The problem is not only that we no longer employ terms such as atman, avidya, dharma to reflect on our experience; the terms that we do indeed use—sovereignty, secularism, rights, civil society and political society, corruption—seem to insulate our experience from our reflection. This paper will outline Gandhi’s framing of our predicament (...)
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  49.  27
    Florence Burgat (2004). Non-Violence Towards Animals in the Thinking of Gandhi: The Problem of Animal Husbandry. [REVIEW] Journal of Agricultural and Environmental Ethics 17 (3):223-248.
    The question of the imperatives induced by the Gandhian concept of non-violence towards animals is an issue that has been neglected by specialists on the thinking of the Mahatma. The aim of this article is to highlight the systematic – and significant – character of this particular aspect of his views on non-violence. The first part introduces the theoretical foundations of the duty of non-violence towards animals in general. Gandhi's critical interpretation of cow-protection, advocated by Hinduism, leads to a (...)
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  50.  6
    Bindu Puri (2015). The Philosophy Behind Gandhi’s Practise. Sophia 54 (3):385-390.
    This review discussion examines two recent works on Gandhi, Richard Sorabji’s Gandhi and the Stoics: Modern Experiments on Ancient Values, and Ram Guha’s Gandhi Before India. The review makes the point that we can see Gandhi’s unusual philosophical method at work if the two books are read together. Sorabji has argued that it is essential to understand Gandhi’s philosophy before we can assess the consistency between what he thought, believed and did. Guha has recorded events (...)
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