Search results for 'Jayant Vishnu Narlikar' (try it on Scholar)

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  1. Jayant Vishnu Narlikar, Indu Banga & Chhanda Gupta (eds.) (1992). Philosophy of Science: Perspectives From Natural and Social Sciences. Munshiram Manoharlal Publishers.
     
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  2. Jayant V. Narlikar (1992). The Concepts of "Beginning" and "Creation" in Cosmology. Philosophy of Science 59 (3):361-371.
    The paper is inspired by the arguments raised recently by Grunbaum criticizing the current approaches of many cosmologists to the problem of spacetime singularity, matter creation and the origin of the universe. While agreeing with him that the currently favored cosmological ideas do not indicate the biblical notion of divine creation ex nihilo, I present my viewpoint on the same issues, which differs considerably from Grunbaum's. First I show that the symmetry principle which leads to the conservation law of energy (...)
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  3. Jayant Narlikar (1978). The Structure of the Universe. British Journal for the Philosophy of Science 29 (3):294-295.
     
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  4. Enrico Bellone, Livio Gratton, Oddone Longo, Nicola Badaloni, Dieter Wandschneider, Paolo Zellini, Halton C. Arp, Carlo Sini, Jean Heidmann, Jean-Claude Pecker, Fred Hoyle, Jayant V. Narlikar, Geoffrey Burbidge & Umberto Curi (eds.) (1989). Kosmos. La cosmologia tra scienza e filosofia. Corbo.
  5. Jayant V. Narlikar (2008). Scientific Research: What It Means to Me. Mens Sana Monographs 6 (1):135.
    This article gives a personal perception of the author, of what scientific research means. Citing examples from the lives of all time greats like Newton, Kelvin and Maxwell he stresses the agonies of thinking up new ideas, the urge for creativity and the pleasure one derives from the process when it is completed. He then narrates instances from his own life that proved inspirational towards his research career. In his early studenthood, his parents and maternal uncle had widened his intellectual (...)
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    A. N. Petrov & J. V. Narlikar (1996). The Energy Distribution for a Spherically Symmetric Isolated System in General Relativity. Foundations of Physics 26 (9):1201-1229.
    The problems of the tolal energy and quasilocalenergy density or an isolated spherically symmetric static system in general relativity (GR) are considered with examples of some exact suintions. The field formulation of GR dereloped earlier hy L. P. Grishchuk. el al. (1984). in ihe framework of which all the dynamical fields, including the gravitation field, are considered in a fixed background spacetime is used intensively. The exact Schwarzschild and Reissner Nordstrom solutions are investigated in detail, and the results are compared (...)
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    J. V. Narlikar (1981). Quantum Conformal Fluctuations Near the Classical Space-Time Singularity. Foundations of Physics 11 (5-6):473-492.
    This paper investigates the behavior of conformal fluctuations of space-time geometry that are admissible under the quantized version of Einstein's general relativity. The approach to quantum gravity is via path integrals. It is shown that considerable simplification results when only the conformal degrees of freedom are considered under this scheme, so much so that it is possible to write down a formal kernel in the most general case where the space-time contains arbitrary distributions of particles with no other interaction except (...)
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    J. V. Narlikar (1968). Reviews. [REVIEW] British Journal for the Philosophy of Science 19 (3):267-268.
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    J. V. Narlikar (2008). Scientific Research: What It Means to Me. Mens Sana Monographs 6 (1):135.
    _This article gives a personal perception of the author, of what scientific research means. Citing examples from the lives of all time greats like Newton, Kelvin and Maxwell he stresses the agonies of thinking up new ideas, the urge for creativity and the pleasure one derives from the process when it is completed. He then narrates instances from his own life that proved inspirational towards his research career. In his early studenthood, his parents and maternal uncle had widened his intellectual (...)
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  10. J. V. Narlikar (1970). Reviews. [REVIEW] British Journal for the Philosophy of Science 21 (2):267-268.
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  11. V. V. Narlikar (1968). Some Aspects of Bisociation and Scientific Creation. Ahmedabad, Gujarat University.
     
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  12. J. V. Narlikar (1964). The Direction of Time. British Journal for the Philosophy of Science 15:281.
     
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  13. Daya Krishna, K. Satchidananda Murty & D. P. Chattopadhyaya (eds.) (1999). History, Culture, and Truth: Essays Presented to D.P. Chattopadhyaya. Kalki Prakash.
    Machine generated contents note: 1. Professor Chattopadhyaya As I Know Him -- Kireet Joshi -- 2. On DP. Chattopadhyaya's Picture of Interdisciplinary -- Rajendra Prasad -- 3. The Humanization of Transcendental Philosophy: Notes -- Towards an Understanding of DP. Chattopadhyaya -- R Sundara Rajan -- 4. Freedom-East and West: A Tribute to -- DP. Chattopadhyaya -- Fred Dallmayr -- 5. Traditional Culture and Secularism -- R Balasubramanian -- 6. Induction and Doubt -- PK Sen -- 7. The Culture of Science (...)
     
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  14.  16
    Adolf Grunbaum (1993). Narlikar's "Creation" of the Big Bang Universe Was a Mere Origination. Philosophy of Science 60 (4):638-646.
    In Grunbaum (1989, 374, 390), I objected to Narlikar's (1977, 136-137) designation "event of 'creation'" for a supposed first cosmic instant t = 0, which he imports into the big bang cosmology of the general theory of relativity (GTR). Narlikar (1992, 361-362) does reject a theological construal of the "creation". But, endeavoring to justify his secular creationism, he now points out that, in the GTR, the usual derivation of matter-energy conservation from Hilbert's stationary action principle cannot be extended (...)
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  15.  7
    Michał Heller (1986). Wśród lektur: fizyka i filozofia [recenzja] W.A. Ugarow, Szczególna teoria względności, 1985. J. Foster, J. D. Nightingale, Ogólna teoria względności, 1985. P. C. W. Davies, Fale grawitacyjne, 1985. J. Narlikar, Struktura Wszechświata, 1985. M. Demi. [REVIEW] Zagadnienia Filozoficzne W Nauce 8.
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    Christiane Hartnack (1990). Vishnu on Freud's Desk: Psychoanalysis in Colonial India. Social Research 57:921-950.
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  17. George Baudler (1988). Allah, Jahwe, Vishnu, Shiva. Bijdragen 49 (3):264-276.
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  18. Charles Goodman (2016). Consequentialism, Particularism, and the Emptiness of Persons: A Response to Vishnu Sridharan. Philosophy East and West 66 (2):637-649.
    Many Indian Buddhist texts have a great deal to say about metaphysics, ontology, epistemology and the philosophy of language; many of them offer quite a bit of guidance about how to live, and about the qualities of mind and heart that are worthy of ethical commendation; but most of these texts say nothing at all about the topics that we today would classify as ethical theory and metaethics.Yet there was at least one Indian author who aspired to systematize Buddhist normative (...)
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  19. D. W. Sciama (1978). NARLIKAR, J.: "The Structure of the Universe". [REVIEW] British Journal for the Philosophy of Science 29:294.
     
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  20. Ajaya Kumāra Siṃha (2008). Vishṇu Purāṇa Kā Śaikshaṇika Evaṃ Dārśanika Adhyayana. Klāsikala Pabliśiṅga Kampānī.
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  21.  7
    Jagannāthadāsa (1995). Jagannath Dasa's Harikathamrutasara: Quintessence of Hari's Saga. Popular Prakashan Ltd ,India.
    Verse work on quintessence of Dvaita Vedanta and philosophy of Vishnu faith.
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  22. K. Bhāradvāja (1981). A Philosophical Study of the Concept of Viṣṇu in the Purāṇas. Pitambar Pub. Co..
     
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  23. Manju Dube (1984). Conceptions of God in Vaiṣṇava Philosophical Systems. Sanjay Book Centre.
     
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  24. Jagannāthadāsa (2006). Śrī Harikathāmr̥tasāra: Kakṣa Tāratamya Sandhi (Mūvatteraḍaneya Sandhi). Kapaṭarāḷa Kr̥ṣṇarāyara Smāraka Samitigāgi, Pustaka Śakti Prakāśana.
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  25. K. Seshadri (1983). Krita Yuga. Marwah Publications.
     
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  26. Helmuth von Glasenapp (1992). Madhva's Philosophy of the Viṣṇu Faith. Dvaita Vedanta Studies and Research Foundation.
     
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  27.  9
    Prabhir Vishnu Poruthiyil (2013). Weaning Business Ethics From Strategic Economism: The Development Ethics Perspective. [REVIEW] Journal of Business Ethics 116 (4):735-749.
    For more than three decades, business ethics has suggested and evaluated strategies for multinationals to address abject deprivations and weak regulatory institutions in developing countries. Critical appraisals, internal and external, have observed these concerns being severely constrained by the overwhelming prioritization of economic values, i.e., economism. Recent contributions to business ethics stress a re-imagination of the field wherein economic goals are downgraded and more attention given to redistribution of wealth and well-being of the weaker individuals and groups. Development ethics, a (...)
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  28. Vishnu Padayachee (2005). The South African Economy, 1994-2004. Social Research: An International Quarterly 72 (3):549-580.
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  29.  9
    Vishnu Sridharan (forthcoming). When Manipulation Gets Personal. Australasian Journal of Philosophy:1-15.
    Many accounts of moral responsibility have emerged recently that question the importance of conscious choice for moral responsibility. Instead of this ‘volitional’ requirement, these ‘attributionist’ accounts claim that agents are responsible for their actions when their actions reflect who they are and what they value. This paper argues that attributionist accounts are too quick to dismiss the connection between volition and moral responsibility. By excising conscious control from their accounts, attributionists leave open the undesirable possibility that an agent may fulfil (...)
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  30.  3
    Vishnu Sridharan (2016). From Conscious Experience to a Conscious Self. Philosophical Psychology 29 (3):419-431.
    In his book The Opacity of Mind, Peter Carruthers presents the Interpretive Sensory Awareness theory, which holds that while we have direct access to our own sensory states, our access to “self-knowledge” is almost always interpretive. In presenting his view, Carruthers also claims that his account is the first of its kind; after a cursory examination of major theories of mind, he concludes that “transparent access” accounts of self-knowledge—the alternative to ISA—have been endorsed throughout history. This paper challenges this latter (...)
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  31.  1
    Vishnu Sridharan (2016). Selfless Ethics: The Equality of Non-Existence. Philosophy East and West 66 (2):627-637.
    A number of scholars have attempted to situate the Buddha’s teachings within the primary Western ethical theories, namely consequentialism, deontology, and virtue ethics. One challenge that each has confronted is Buddhism’s emphasis on the ultimate non-existence of the self. In his writings, Charles Goodman has put forward an account of how the realization of the ultimate non-existence of the self would lead a practitioner to consequentialism. The present comment challenges the account offered by Goodman, and argues that an ethical-particularist account (...)
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  32.  9
    Vishnu Sreekumar, Yuwen Zhuang, Simon J. Dennis & Mikhail Belkin (2010). The Dimensionality of Episodic Images. In S. Ohlsson & R. Catrambone (eds.), Proceedings of the 32nd Annual Conference of the Cognitive Science Society. Cognitive Science Society
  33.  11
    C. Mackenzie Brown (2007). Colonial and Post-Colonial Elaborations of Avataric Evolutionism. Zygon 42 (3):715-748.
    . Avataric evolutionism is the idea that ancient Hindu myths of Vishnu's ten incarnations foreshadowed Darwinian evolution. In a previous essay I examined the late nineteenth‐century origins of the theory in the works of Keshub Chunder Sen and Madame Blavatsky. Here I consider two major figures in the history of avataric evolutionism in the early twentieth century, N. B. Pavgee, a Marathi Brahmin deeply involved in the question of Aryan origins, and Aurobindo Ghose, political activist turned mystic. Pavgee, unlike (...)
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    Vishnu Sridharan (2014). Rational Action and Moral Ownership. Neuroethics 7 (2):195-203.
    In exploring the impact of cognitive science findings on compatibilist theories of moral responsibility such as Fischer and Ravizza’s, most attention has focused on whether agents are, in fact, responsive to reasons. In doing so, however, we have largely ignored our improved understanding of agents’ epistemic access to their reasons for acting. The “ownership” component of Fischer and Ravizza’s theory depends on agents being able to see the causal efficacy of their conscious deliberation. Cognitive science studies make clear that a (...)
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  35.  35
    Elizabeth Burns (2009). Must Theists Believe in a Personal God? Think 8 (23):77-86.
    The claim that God is a person or personal is, perhaps, one of the most fundamental claims which religious believers make about God. In Hinduism, Brahma, Vishnu and Shiva are represented in person-like form. In the Hebrew Bible/Old Testament God walks in the Garden of Eden , experiences emotions , and converses with human beings . In the New Testament, God communicates with his people, usually by means of angels or visions , and retains the ability to speak audibly, (...)
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  36.  30
    Stafford Betty (2011). Dvaita, Advaita, and Viśiṣṭādvaita: Contrasting Views of Mokṣa. Asian Philosophy 20 (2):215-224.
    The three major schools of Vedanta— a kara's Advaita, R m nuja's Viśi dvaita, and Madhva's Dvaita—all claim to be based on the Upanishads, but they have evolved very different views of Brahman, or the Supreme Reality, and the soul's relation to that Reality once it is liberated from rebirth, when mok a or eternal life commences. Advaita teaches that liberated souls merge into the seamless blissful Brahman, the only Reality, and finally escape their earth dreams of sin and suffering, (...)
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  37.  8
    Zoran Kinđić (2010). The Problem of Evil in Hinduism. Filozofija I Društvo 21 (1):209-224.
    After having pointed to the different religious concepts of the origin of evil, the author focuses on the discussion of Hinduism as a typical paradigm of monism. Since the Indian deities are actually manifestations of the eternal arch principle, they contain within themselves the unity of opposites, i.e. they have both light and dark side. Evil which affects an individual is interpreted as sinning against the universal cosmic and moral order. The doctrine that man's destiny is determined by one's deeds (...)
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  38.  16
    Jayant Bhalchandra Bapat (2001). The Jātipurāṇas of the Gurava Temple Priests of Maharashtra. International Journal of Hindu Studies 5 (1):45-90.
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  39.  1
    Claude Vishnu Spaak (2014). L'être de l'Homme À Travers Limites Et Finitude. Philosophie 123 (3):28.
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  40.  1
    Vishnu Sridharan (2015). Conscious Belief as Constructed Memory: An Empirical Challenge to Dispositionalism. Mind and Society 14 (1):21-33.
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  41.  7
    Jayant Bapat (2004). Of Yoginis and Tantriksters: Doniger on White's Tantric Sex —Reflections in the South Asian Context. Sophia 43 (2):125-128.
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  42.  5
    Jayant R. Joshi (1993). Moksha and Social Salvation in the Philosophy of P. S. Sane. Social Philosophy Today 9:203-208.
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  43. Vishnu Mahadev Bhat (1960). Yogic Powers and God Realisation. Bombay, Bharatiya Vidya Bhavan.
     
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  44. Jayant Burde (2009). Śūnya and Nothingness in Science, Philosophy and Religion. Motilal Banarsidass Publishers.
    pt. 1. Elementary concepts -- pt. 2. Zero in mathematics -- pt. 3. Philosophy and religion -- pt. 4. Science.
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  45. Hajārī (2001). Piṅgala Devāyaṇa. Motīlāla Banārasīdāsa Pabliśarsa.
    1-3. khaṇḍa. Brahma kalpa -- 4. khaṇḍa. Vishṇu kalpa (pt. 1) -- 5. khaṇḍa. Vishṇu kalpa (pt. 2).
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  46. Jayant R. Joshi (2006). The More From Things Attitude for Resolving Economic Conflicts. In Yajñeśvara Sadāśiva Śāstrī, Intaj Malek & Sunanda Y. Shastri (eds.), In Quest of Peace: Indian Culture Shows the Path. Bharatiya Kala Prakashan 2--449.
     
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  47. Jayant Patii (1993). Improving the Quality Of. In S. Z. Qasim (ed.), Science and Quality of Life. Offsetters 213.
     
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  48. Steven P. Hopkins (2007). An Ornament for Jewels: Love Poems for the Lord of Gods, by Venkatesa. Oxford University Press Usa.
    In this companion volume to Singing the Body of God, Steven P. Hopkins has translated into contemporary American English verse poems written by the South Indian Srivaisnava philosopher and saint-poet Venkatesa. These poems, in three different languages - Sanskrit, Tamil, and Maharastri Prakrit -- composed for one particular Hindu god, Vishnu Devanayaka, the "Lord of Gods" at Tiruvahindrapuram, form a microcosm of the saint-poet's work. They encompass major themes of Venkatesa's devotional poetics, from the play of divine absence and (...)
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  49. Steven P. Hopkins (2007). An Ornament for Jewels: Love Poems for the Lord of Gods, by Venkatesa. Oxford University Press Usa.
    In this companion volume to Singing the Body of God, Steven P. Hopkins has translated into contemporary American English verse poems written by the South Indian Srivaisnava philosopher and saint-poet Venkatesa. These poems, in three different languages - Sanskrit, Tamil, and Maharastri Prakrit -- composed for one particular Hindu god, Vishnu Devanayaka, the "Lord of Gods" at Tiruvahindrapuram, form a microcosm of the saint-poet's work. They encompass major themes of Venkatesa's devotional poetics, from the play of divine absence and (...)
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  50. Vishnu Sridharan (2016). Utility Monsters and the Distribution of Dharmas: A Reply to Charles Goodman. Philosophy East and West 66 (2):650-652.
    In both the Consequences of Compassion and his response to my article, Goodman outlines a consequentialist theory that is both coherent and, in many ways, compelling. One can imagine that out of a concern toward—as Goodman puts it—“the impersonal events which fill the world”, we will accept “momentary experiences as the morally significant units”, and our actions will aim to promote the existence of “good dharmas.” However, as this brief reply argues, Goodman’s equating of a consequentialism focused on good dharmas (...)
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