Search results for 'Mohammad Khan' (try it on Scholar)

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Profile: Mohammad Firoz Khan (JMI)
  1.  9
    Ayub Khan & Mohammad Shahzad (2013). Synchronization of Circular Restricted Three Body Problem with Lorenz Hyper Chaotic System Using a Robust Adaptive Sliding Mode Controller. Complexity 18 (6):58-64.
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  2.  12
    Arifur Khan, Mohammad Badrul Muttakin & Javed Siddiqui (2013). Corporate Governance and Corporate Social Responsibility Disclosures: Evidence From an Emerging Economy. [REVIEW] Journal of Business Ethics 114 (2):207-223.
    We examine the relationship between corporate governance and the extent of corporate social responsibility (CSR) disclosures in the annual reports of Bangladeshi companies. A legitimacy theory framework is adopted to understand the extent to which corporate governance characteristics, such as managerial ownership, public ownership, foreign ownership, board independence, CEO duality and presence of audit committee influence organisational response to various stakeholder groups. Our results suggest that although CSR disclosures generally have a negative association with managerial ownership, such relationship becomes significant (...)
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  3.  21
    Mohammad Khan & S. Shah (2011). Agricultural Development and Associated Environmental and Ethical Issues in South Asia. Journal of Agricultural and Environmental Ethics 24 (6):629-644.
    South Asia is one of the most densely populated regions of the world, where despite a slow growth, agriculture remains the backbone of rural economy as it employs one half to over 90 percent of the labor force. Both extensive and intensive policy measures for agriculture development to feed the massive population of the region have resulted in land degradation and desertification, water scarcity, pollution from agrochemicals, and loss of agricultural biodiversity. The social and ethical aspects portray even a grimmer (...)
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  4.  2
    Mohammad Waseem Khan (2012). Breach of Confidentiality: Unintentional Common Practice Due to Misunderstanding and Unawareness. Bangladesh Journal of Bioethics 2 (3).
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  5.  7
    Mohammad Khan & S. Akhtar Ali Shah (2011). Food Insecurity in Pakistan: Causes and Policy Response. [REVIEW] Journal of Agricultural and Environmental Ethics 24 (5):493-509.
    There is evidence of continued food insecurity and malnutrition in Pakistan despite significant progress made in terms of food production in recent years. According to “Vision 2030” of the Planning Commission of Pakistan, about half of the population in the country suffers from absolute to moderate malnutrition, with the most vulnerable being children, women, and elderly among the lowest income group. The Government of Pakistan has been taking a series of policy initiatives and strategic measures to combat food insecurity issues. (...)
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  6.  2
    Mohammad A. Khan, Arthur T. Evans & Sejal Shah (2010). Caring for Uninsured Patients with Diabetes: Designing and Evaluating a Novel Chronic Care Model for Diabetes Care. Journal of Evaluation in Clinical Practice 16 (4):700-706.
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  7.  2
    Che-fu Lee, Mohammad M. Khan, Ali Eftekhari & Mahnaz Dana (1978). Causes of Clinic Drop-Out Among Iranian Pill Users. Journal of Biosocial Science 10 (1):7.
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  8. John A. Fridy & Mohammad K. Khan (1998). Characterizations of Density Tauberian Theorems. Analysis 18 (2).
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  9. Arif Khan, P. K. Mahapatra, S. P. Bhattacharya & S. Noor Mohammad (2004). Resonant Tunnelling Lifetime in the Semiconductor Superlattice. Philosophical Magazine 84 (6):547-563.
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  10. Adil Hussain Khan (2015). From Sufism to Ahmadiyya: A Muslim Minority Movement in South Asia. Indiana University Press.
    The Ahmadiyya Muslim community represents the followers of Mirza Ghulam Ahmad, a charismatic leader whose claims of spiritual authority brought him into conflict with most other Muslim leaders of the time. The controversial movement originated in rural India in the latter part of the 19th century and is best known for challenging current conceptions of Islamic orthodoxy. Despite missionary success and expansion throughout the world, particularly in Western Europe, North America, and parts of Africa, Ahmadis have effectively been banned from (...)
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  11.  1
    Adil Hussain Khan (2015). From Sufism to Ahmadiyya: A Muslim Minority Movement in South Asia. Indiana University Press.
    The Ahmadiyya Muslim community represents the followers of Mirza Ghulam Ahmad, a charismatic leader whose claims of spiritual authority brought him into conflict with most other Muslim leaders of the time. The controversial movement originated in rural India in the latter part of the 19th century and is best known for challenging current conceptions of Islamic orthodoxy. Despite missionary success and expansion throughout the world, particularly in Western Europe, North America, and parts of Africa, Ahmadis have effectively been banned from (...)
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  12. Inayat Khan (1996). The Mysticism of Sound and Music. Distributed in the United States by Random House.
    Music, according to Sufi teaching, is really a small expression of the overwhelming and perfect harmony of the whole universe--and that is the secret of its amazing power to move us. The Indian Sufi master Hazrat Inayat Khan (1882-1927), the first teacher to bring the Islamic mystical tradition to the West, was an accomplished musician himself. His lucid exposition of music's divine nature has become a modern classic, beloved only by those interested in Sufism but by musicians of all (...)
     
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  13. S. Mohammad Mozaffari & Georg Zotti (2012). Ghāzān Khān's Astronomical Innovations at Marāgha Observatory. Journal of the American Oriental Society 132 (3):395.
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  14. M. Jawad Khan, Melissa Jiyoun Hong & Keum-Shik Hong (2014). Decoding of Four Movement Directions Using Hybrid NIRS-EEG Brain-Computer Interface. Frontiers in Human Neuroscience 8.
  15. Zubeida Casmod Khan & C. Maria Keet (2015). An Empirically-Based Framework for Ontology Modularisation. Applied Ontology 10 (3-4):171-195.
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  16. Shahadat Uddin, Arif Khan & Mahendra Piraveenan (forthcoming). A Set of Measures to Quantify the Dynamicity of Longitudinal Social Networks. Complexity:n/a-n/a.
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  17.  89
    Rahat Nabi Khan (1989). Outline of a Doctrine of Aesthetic Education. Diogenes 37 (147):111-124.
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  18.  62
    Russell Sandberg, Gillian Douglas, Norman Doe, Sophie Gilliat-Ray & Asma Khan (2013). Britain's Religious Tribunals: 'Joint Governance' in Practice. Oxford Journal of Legal Studies 33 (2):263-291.
    In recent years, there have been a number of moral panics in Western societies about the existence of religious courts and tribunals in general and Shariah law in particular. In England and Wales, these concerns came to the fore following the 2008 lecture by the then Archbishop of Canterbury, Dr Rowan Williams, on ‘Civil Law and Religious Law in England’. In that lecture, Williams drew upon the work of the Canadian scholar Ayelet Shachar endorsing her concept of ‘transformative accommodation’. In (...)
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  19.  46
    Khurram Khan, Muhammad Abbas, Asma Gul & Usman Raja (2013). Organizational Justice and Job Outcomes: Moderating Role of Islamic Work Ethic. Journal of Business Ethics (2):1-12.
    Using a time-lagged design, we tested the main effects of Islamic Work Ethic (IWE) and perceived organizational justice on turnover intentions, job satisfaction, and job involvement. We also investigated the moderating influence of IWE in justice–outcomes relationship. Analyses using data collected from 182 employees revealed that IWE was positively related to satisfaction and involvement and negatively related to turnover intentions. Distributive fairness was negatively related to turnover intentions, whereas procedural justice was positively related to satisfaction. In addition, procedural justice was (...)
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  20.  17
    Gulshan Khan (2009). Agency, Nature and Emergent Properties: An Interview with Jane Bennett. Contemporary Political Theory 8 (1):90.
  21.  8
    G. Khan (2012). Politics and Morality in Habermas' Discourse Ethics. Philosophy and Social Criticism 38 (2):149-168.
    In this article I argue that Jürgen Habermas’ notion of morality (moral norms) has more in common with Hegel’s notion of ‘ethical life’ as a ‘ sittlich ’ relation – understood as a socially integrative force – rather than Kant’s supreme principle of personal morality. I show that Habermas and Hegel, each in his own way, make a distinction between morality and ethics. However, I make the case that Habermas’ conception of ‘morality’ incorporates aspects of Hegel’s notion of ‘ethical life’, (...)
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  22.  1
    Nick Hopkins, Stephen D. Reicher, Sammyh S. Khan, Shruti Tewari, Narayanan Srinivasan & Clifford Stevenson (2016). Explaining Effervescence: Investigating the Relationship Between Shared Social Identity and Positive Experience in Crowds. Cognition and Emotion 30 (1):20-32.
  23.  8
    Gulshan Khan (2013). Critical Republicanism: Jürgen Habermas and Chantal Mouffe. Contemporary Political Theory 12 (4):318-337.
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  24.  24
    Faisal Qazi, Joshua C. Ewell, Ayla Munawar, Usman Asrar & Nadir Khan (2013). The Degree of Certainty in Brain Death: Probability in Clinical and Islamic Legal Discourse. Theoretical Medicine and Bioethics 34 (2):117-131.
    The University of Michigan conference “Where Religion, Policy, and Bioethics Meet: An Interdisciplinary Conference on Islamic Bioethics and End-of-Life Care” in April 2011 addressed the issue of brain death as the prototype for a discourse that would reflect the emergence of Islamic bioethics as a formal field of study. In considering the issue of brain death, various Muslim legal experts have raised concerns over the lack of certainty in the scientific criteria as applied to the definition and diagnosis of brain (...)
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  25.  9
    Yasser Mohammad & Toyoaki Nishida (2009). Interactive Perception for Amplification of Intended Behavior in Complex Noisy Environments. AI and Society 23 (2):167-186.
    The detection of a human’s intended behavior is one of the most important skills that a social robot should have in order to become acceptable as a part of human society, because humans are used to understand the actions of other humans in a goal-directed manner and they will expect the social robot to behave similarly. A breakthrough in this area can advance several research branches related to social intelligence such as learning by imitation and mutual adaptation. To achieve this (...)
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  26.  41
    Farzad Rafi Khan (2007). Representational Approaches Matter. Journal of Business Ethics 73 (1):77 - 89.
    This paper raises the question of how ethical issues arising out of social inequities involving international business in developing countries can be represented, and articulates a conceptual framework that identifies and maps four different approaches to representing or making sense of such issues. A fieldwork-based case study on the child labor issue in Pakistan’s soccer ball industry illustrates the argument that representational practices do matter, and that when representational approaches go awry, they end up savaging the well-being of the poor (...)
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  27.  11
    Imtiaz H. Khan, Kees van Deemter & Graeme Ritchie (2012). Managing Ambiguity in Reference Generation: The Role of Surface Structure. Topics in Cognitive Science 4 (2):211-231.
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  28.  13
    Abul Fmy Haider, Firoza Kabir, M. Hedayet Ullah, Z. H. Khan & Kazi M. Abedin (2013). Elemental Profiling and Identification of Eco-Toxic Elements in Agricultural Soil by Laser-Induced Breakdown Spectroscopy. Science and Education 1 (4):41-44.
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  29.  11
    R. N. Khan (1983). The New Towns: Organization and Spontaneity. Diogenes 31 (121):49-67.
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  30.  6
    Regina Kunz, Eva Nagy, Sjors F. P. J. Coppus, Jose I. Emparanza, Julie Hadley, Regina Kulier, Susanne Weinbrenner, Theodoros N. Arvanitis, Amanda Burls, Juan B. Cabello, Tamas Decsi, Andrea R. Horvath, Jacek Walzak, Marcin P. Kaczor, Gianni Zanrei, Karin Pierer, Roland Schaffler, Katja Suter, Ben W. J. Mol & Khalid S. Khan (2009). How Far Did We Get? How Far to Go? A European Survey on Postgraduate Courses in Evidence‐Based Medicine. Journal of Evaluation in Clinical Practice 15 (6):1196-1204.
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  31.  25
    Sheryl Reimer-Kirkham, Colleen Varcoe, Annette J. Browne, M. Judith Lynam, Koushambhi Basu Khan & Heather McDonald (2009). Critical Inquiry and Knowledge Translation: Exploring Compatibilities and Tensions. Nursing Philosophy 10 (3):152-166.
    Knowledge translation has been widely taken up as an innovative process to facilitate the uptake of research-derived knowledge into health care services. Drawing on a recent research project, we engage in a philosophic examination of how knowledge translation might serve as vehicle for the transfer of critically oriented knowledge regarding social justice, health inequities, and cultural safety into clinical practice. Through an explication of what might be considered disparate traditions, we identify compatibilities and discrepancies both within the critical tradition, and (...)
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  32.  29
    Gulshan Khan (2013). Critical Republicanism: J|[Uuml]|Rgen Habermas and Chantal Mouffe. Contemporary Political Theory 12 (4):318.
    Jürgen Habermas’s theory of ‘discourse ethics’ has been an important source of inspiration for theories of deliberative democracy and is typically contrasted with agonistic conceptions of democracy represented by theorists such as Chantal Mouffe. In this article I show that this contrast is overstated. By focusing on the different philosophical traditions that underpin Mouffe’s and Habermas’s respective approaches, commentators have generally overlooked the political similarities between these thinkers. I examine Habermas’s and Mouffe’s respective conceptions of democratic politics and argue that (...)
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  33.  29
    Zubeida Casmod Khan & C. Maria Keet, Addressing Issues in Foundational Ontology Mediation.
    An approach in achieving semantic interoperability among heterogeneous systems is to offer infrastructure to assist with linking and integration using a foundational ontology. Due to the creation of multiple foundational ontologies, this also means linking and integrating those ones. In order to achieve this, we have selected the widely used foundational ontologies DOLCE, BFO, and GFO, and their related modules, on which to perform ontology mediation (alignment, mapping, and merging). The foundational ontologies were aligned by identifying correspondences between ontology entities (...)
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  34.  10
    Faheem Khan (2013). Treating Medical Professionals and Colleagues: The Duty to Disclose for Public Safety Versus Patient Confidentiality. Asian Bioethics Review 5 (3):238-241.
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  35.  16
    Abrahim H. Khan (1997). Identity, Personhood, and Religion in Caribbean Context. 'Ilu. Revista de Ciencias de Las Religiones 2:49.
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  36.  6
    Saera R. Khan & Michael Nick Stagnaro (forthcoming). The Influence of Multiple Group Identities on Moral Foundations. Ethics and Behavior:1-21.
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  37.  6
    Ronald P. Rohner, Abdul Khaleque, Mah Nazir Riaz, Uzma Khan, Sadia Sadeque & Helena Laukkala (2005). Agreement Between Children's and Mothers' Perceptions of Maternal Acceptance and Rejection: A Comparative Study in Finland and Pakistan. Ethos: Journal of the Society for Psychological Anthropology 33 (3):367-377.
  38.  4
    Muhammad Waseem Khan, Sanam Zeib Khan, Afrasiab Khan Tareen & Imrana Niaz Sultan (2014). Standard of Care in Clinical Research Involving Human Subjects: A Perspective From Developing World. Bangladesh Journal of Bioethics 5 (2).
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  39.  4
    Tariq Iqbal Khan, Aisha Akbar, Farooq Ahmed Jam & Muhammad Mohtsham Saeed (forthcoming). A Time-Lagged Study of the Relationship Between Big Five Personality and Ethical Ideology. Ethics and Behavior:1-19.
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  40.  14
    Nashid Kamal, Unnati R. Saha, Mehrab Ali Khan & Radheshyam Bairagi (2007). Use of Periodic Abstinence in Bangladesh: Do They Really Understand? Journal of Biosocial Science 39 (1):27.
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  41.  6
    Richard Baxstrom, Naveeda Khan, Deborah Poole & Bhrigupati Singh (2006). Networks Actual and Potential: Think Tanks, War Games and the Creation of Contemporary American Politics. Theory and Event 8 (4).
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  42.  5
    Daniyal Khan (2014). Economics as a Science, Economics as a Vocation: A Weberian Examination of Robert Heilbroner’s Philosophy of Economics. Economic Thought (1):56.
    In an attempt to re-envision economics, the paper analyses Robert Heilbroner’s philosophy of economics through the lens of Max Weber’s philosophy of science. Specifically, Heilbroner’s position on vision, ideology and value-freedom is examined by contextualising it within a framework of … More ›.
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  43.  13
    Geoffrey Khan (2004). Los Caraítas ante la Biblia. 'Ilu. Revista de Ciencias de Las Religiones:33-46.
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  44.  3
    Wais Mohammad & Sobia Idrees Sobia Idrees (2015). Justice: A Case of False-Positive HIV Employee. Journal of Clinical Research and Bioethics 6 (4).
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  45.  27
    Romano Khan (2005). riassunto: II tempo della carne e la memoria del mondo. Chiasmi International 6:252-252.
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  46.  4
    Ziasma Haneef Khan & P. J. Watson (2010). Ramadan Experience and Behavior: Relationships with Religious Orientation Among Pakistani Muslims. Archive for the Psychology of Religion 32 (2):149-167.
    Within the Ideological Surround Model of the social sciences and religion, so-called “universal” perspectives within the psychology of religion can dialogically clarify and be clarified by the “particular” elements of Muslim commitment. This study developed new scales for operationalizing the experience and behavior of Pakistani Muslims during Ramadan. In a sample of university students, one set of experiential factors apparently facilitated, whereas another interfered with the practices of Ramadan. Intrinsic and Extrinsic Personal Religious Orientations correlated with greater and the Extrinsic (...)
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  47.  7
    Muhammad Aslam Khan & Muhammad Shakeel Ahmad (unknown). Quaid-I-Azam's Visit to the Southern Districts of NWFP. Dialogue 6 (3).
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  48.  27
    Galib A. Khan (2006). In Search of a New Utopia. The Proceedings of the Twenty-First World Congress of Philosophy 2:269-273.
    A Utopia in a conceptually complete form consists in four aspects, which are the aesthetic, psychological, sociological and moral aspects. In this sense the concept of Utopia has remained in the West as something not practically feasible. In Eastern thought, though, this concept did not develop in an institutional form, yet an instance in the East can be traced which fulfils, at least partially, the above mentioned aspects of this Buddhism may be considered as satisfying the psychological of a utopia. (...)
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  49.  10
    Taimur Saleem, Sidra Ishaque, Nida Habib, Syedda Hussain, Areeba Jawed, Aamir Khan, Muhammad Ahmad, Mian Iftikhar, Hamza Mughal & Imtiaz Jehan (2009). Knowledge, Attitudes and Practices Survey on Organ Donation Among a Selected Adult Population of Pakistan. BMC Medical Ethics 10 (1):5.
    To determine the knowledge, attitudes and practices regarding organ donation in a selected adult population in Pakistan.
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  50.  12
    Misbahuddin Mohammad & Farida Ahmad (2011). Knowledge, Attitudes and Practices of Bioethics Among Doctors in a Tertiary Care Government Teaching Hospital in India. Journal of Clinical Research and Bioethics 2 (6).
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