Search results for 'N. C. Bhattacharyya' (try it on Scholar)

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  1. N. C. Bhattacharyya (1968). John Dewey's Instrumentalism, Democratic Ideal and Education. Educational Theory 18 (1):60-72.score: 290.0
  2. N. C. Bhattacharyya (1969). The Concept of 'Intelligence' In John Deweyapos;s Philosophy And Educational Theory. Educational Theory 19 (2):185-195.score: 290.0
    The paper analyzes dewey's two different philosophical accounts of intelligence, one as a method of adjustment within given situations, and the other as creative of new ends and means for the realization of those ends. it also points out that these two accounts of intelligence are not mutually exclusive; and we have in their combination a parallel with scientific method, in which resolution of a specific problem requires imaginative theorizing. it is also shown that dewey's concept of 'intelligence' requires the (...)
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  3. S. Radhakrishnan (1952). Contemporary Indian Philosophy. London, G. Allen & Unwin.score: 27.0
    Gandhi, M. K. [Answers to three questions]--Tagore, R. The religion of an artist.--Abhedānanda, Swāmi. Hindu philosophy in India.--Bhattacharyya, H. The principle of activism.--Bhattacharyya, K. C. The concept of philosophy.--Chatterji, G. C. Common-sense empiricism.--Coomaraswamy, A. K. On the pertinence of philosophy.--Damle, N. G. The faith of an idealist.--Das, B. Ătma-vidyā, or The science of self.--Das, R. Pursuit of truth through doubt and belief.--Dasgupta, S. Philosophy of dependent emergence.--Datta, D. M. Knowledge, reality and the unknown.--Haldar, H. Realistic idealism.--.
     
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  4. Jitendra N. Mohanty (1972). Phenomenology and Existentialism. International Philosophical Quarterly 12 (4):485-511.score: 17.0
    The article seeks a confrontation between phenomenology - in its husserlian and existential forms - with indian philosophy, Particularly the nyaya--Vaisesika, Samkhya--Vedanta and buddhist schools. Confrontation with husserlian phenomenology is carried through under three headings: (a) methodology, (b) theory of the 'eidos' and (c) the notion of transcendental subjectivity. Despite close affinities, Indian thought is found to lack the dialectics of intention and fulfillment and the supposed temporality and historicity of transcendental subjectivity. The existential concepts of 'sorge' and 'geworfenheit' are (...)
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