Search results for 'Noor Hazlina Ahmad' (try it on Scholar)

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  1.  8
    Noor Hazlina Ahmad & T. Ramayah (2012). Does the Notion of 'Doing Well by Doing Good' Prevail Among Entrepreneurial Ventures in a Developing Nation? Journal of Business Ethics 106 (4):479-490.
    The rise in ethical and social responsibility awareness in contemporary businesses has led to assumptions that the associated behaviours would enable competitive advantage to be attained as a firm distinguishes itself from its competitors through such practices. This paper reports on a study conducted on the prevalence of such practices among entrepreneurial ventures in an emerging economy (Malaysia), and the effect of such practices on both financial and non-financial performance. A sequential inter-method mixing design was employed in which during stage (...)
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  2.  23
    G̲h̲ulām Aḥmad (1979). The Philosophy of the Teachings of Islam. London Mosque.
    PUBLISHER'S NOTE "The Philosophy of the Teachings of Islam" is a well known essay on Islam by Hadhrat Mirza Ghulam Ahmad, Founder of the Ahmadiyya Movement ...
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  3. Israr Ahmad, Azizan Bin Saaban, Adyda Binti Ibrahim & Mohammad Shahzad (2015). Global Chaos Synchronization of New Chaotic System Using Linear Active Control. Complexity 21 (1):379-386.
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  4. Heather J. Ferguson, Ian Apperly, Jumana Ahmad, Markus Bindemann & James Cane (2015). Task Constraints Distinguish Perspective Inferences From Perspective Use During Discourse Interpretation in a False Belief Task. Cognition 139:50-70.
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  5.  12
    Lisa Eckenwiler, Matthew Hunt, Ayesha Ahmad, Philippe Calain, Angus Dawson, Robert Goodin, Daniel Messelken, Leonard Rubenstein & Verina Wild, Counterterrorism Policies and Practices: Health and Values at Stake.
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  6.  2
    Gary Lilienthal & Nehaluddin Ahmad (forthcoming). Deconstructing the Criminal Defence of Insanity. International Journal for the Semiotics of Law - Revue Internationale de Sémiotique Juridique:1-19.
    The significance of this article is in its deconstruction of the criminal insanity defence in a meta-legal critical context. The article’s objective is to critically review beliefs that the insanity defence was designed solely for public protection from insane violent people, or, for criminal deterrence. Arising from the long and continued use of the Roman Law concept of non compos mentis, the question arises as to what has become of the practical meaning of the term “insanity”, when used as a (...)
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  7.  6
    Abdul Wahab, Mahmud Ahmad & Syed Akram Shah (2006). Migration as a Determinant of Marriage Pattern: Preliminary Report on Consanguinity Among Afghans. Journal of Biosocial Science 38 (3):315-325.
    Two sample populations, one refugee and one resident, were studied. The frequencies of consanguineous marriages came out to be 49·8% and 55·4%, respectively, for the refugees and the residents. Caste endogamy was dominant both in the residents and the refugees. The mean coefficient of inbreeding was calculated to be 0·0303 for the refugee population and 0·0332 for the resident population samples. First cousin marriage was the dominant type of marriage in both samples; fathers daughter (FBD) marriage was more frequent among (...)
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  8.  11
    Jeffrey Bishop, Kyle Brothers, Joshua Perry & Ayesha Ahmad (2010). Reviving the Conversation Around CPR/DNR. American Journal of Bioethics 10 (1):61-67.
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  9. Adil Mustafa Ahmad (1994). The Erotic and the Pornographic in Arab Culture. British Journal of Aesthetics 34 (3):278-284.
  10.  2
    Giovanni Arrighi, Beverly J. Silver & Iftikhar Ahmad (2001). [Book Review] Chaos and Governance in the Modern World System. [REVIEW] Science and Society 65 (3):386-397.
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  11.  19
    Eric W. Stein & Norita Ahmad (2009). Using the Analytical Hierarchy Process (Ahp) to Construct a Measure of the Magnitude of Consequences Component of Moral Intensity. Journal of Business Ethics 89 (3):391 - 407.
    The purpose of this work is to elaborate an empirically grounded mathematical model of the magnitude of consequences component of “moral intensity” (Jones, Academy of Management Review 16 (2),366, 1991) that can be used to evaluate different ethical situations. The model is built using the analytical hierarchy process (AHP) (Saaty, The Analytic Hierarchy Process , 1980) and empirical data from the legal profession. One contribution of our work is that it illustrates how AHP can be applied in the field of (...)
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  12.  11
    S. Lee, B. G. Kapogiannis, P. M. Flynn, B. J. Rudy, J. Bethel, S. Ahmad, D. Tucker, S. E. Abdalian, D. Hoffman, C. M. Wilson & C. K. Cunningham (2013). Comprehension of a Simplified Assent Form in a Vaccine Trial for Adolescents. Journal of Medical Ethics 39 (6):410-412.
    Introduction Future HIV vaccine efficacy trials with adolescents will need to ensure that participants comprehend study concepts in order to confer true informed assent. A Hepatitis B vaccine trial with adolescents offers valuable opportunity to test youth understanding of vaccine trial requirements in general. Methods Youth reviewed a simplified assent form with study investigators and then completed a comprehension questionnaire. Once enrolled, all youth were tested for HIV and confirmed to be HIV-negative. Results 123 youth completed the questionnaire (mean age=15 (...)
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  13.  3
    Aasim I. Padela, Huda Adam, Maha Ahmad, Zahra Hosseinian & Farr Curlin (forthcoming). Religious Identity and Workplace Discrimination: A National Survey of American Muslim Physicians. Ajob Empirical Bioethics:1-11.
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  14.  7
    Mathana Amaris Fiona Sivaraman & Siti Nurani Mohd Noor (2016). Human Embryonic Stem Cell Research: Ethical Views of Buddhist, Hindu and Catholic Leaders in Malaysia. Science and Engineering Ethics 22 (2):467-485.
    Embryonic Stem Cell Research raises ethical issues. In the process of research, embryos may be destroyed and, to some, such an act entails the ‘killing of human life’. Past studies have sought the views of scientists and the general public on the ethics of ESCR. This study, however, explores multi-faith ethical viewpoints, in particular, those of Buddhists, Hindus and Catholics in Malaysia, on ESCR. Responses were gathered via semi-structured, face-to-face interviews. Three main ethical quandaries emerged from the data: sanctity of (...)
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  15.  8
    Bruno Latour & Ashraf Noor (2002). The Science Wars: A Dialogue. Common Knowledge 8 (1):71-79.
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  16.  14
    Robert M. Colomb & Mohammad Nazir Ahmad (2010). A Perdurant Ontology for Interoperating Information Systems Based on Interlocking Institutional Worlds. Applied Ontology 5 (1):47-77.
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  17. Ashraf Noor (2007). Walter Benjamin: Time and Justice. Naharaim - Zeitschrift Für Deutsch-Jüdische Literatur Und Kulturgeschichte 1 (1).
  18.  14
    Jeffrey Bishop, Kyle Brothers, Joshua Perry & Ayesha Ahmad (2010). Finite Knowledge/Finite Power: “Death Panels” and the Limits of Medicine. American Journal of Bioethics 10 (1):7-9.
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  19.  13
    Marcel Detienne & Ashraf Noor (2002). Murderous Identity: Anthropology, History, and the Art of Constructing Comparables. Common Knowledge 8 (1):178-187.
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  20.  4
    Aasim Ahmad & Syed Maum Mahmud (2010). Philanthropic Misconception. Asian Bioethics Review 2 (2):154-161.
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  21.  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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  22.  14
    Syed Mamun Mahmud & Aasim Ahmad (2009). Patients as Teaching Tools: Merely Informed or True Consent. [REVIEW] Journal of Academic Ethics 7 (4):255-260.
    Using patients as teaching tools raise many ethical issues like informed consent, privacy, confidentiality and beneficence. The current study highlights issues on respecting patient’s choice and acquiring informed consent with its spirit rather than as mere formality. The study was conducted in out-patient department of The Kidney Center Postgraduate Training Institute Karachi Pakistan in May 2008 to July 2008. All patients who had come for the first time to see the author were included in the study. The said study explored (...)
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  23. Seema Ahmad & Alistair H. Lachlan (1998). Some Special Pairs of Σ2 E-Degrees. Mathematical Logic Quarterly 44 (4):431-449.
    It is shown that there are incomparable Σ2 e-degrees a, b such that every e-degree strictly less than a is also less than b.
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  24.  11
    Robert M. Colomb & Mohammad Nazir Ahmad (2007). Merging Ontologies Requires Interlocking Institutional Worlds. Applied Ontology 2 (1):1-12.
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  25.  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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  26.  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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  27.  3
    Abdul Razaq Ahmad, Ahmad Ali Seman, Mohd Mahzan Awang & Fadzilah Sulaiman (2014). Application of Multiple Intelligence Theory to Increase Student Motivation in Learning History. Asian Culture and History 7 (1).
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  28.  9
    Che Ahmad (2011). Notes on Ethno-Pragmatics as a Device for Intercultural Communication Intelligence (ICQ). Cultura 8 (2):63-71.
    Name der Zeitschrift: Cultura. International Journal of Philosophy of Culture and Axiology Jahrgang: 8 Heft: 2 Seiten: 63-71.
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  29.  13
    Seema Ahmad (1991). Embedding the Diamond in the Σ2 Enumeration Degree. Journal of Symbolic Logic 56 (1):195 - 212.
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  30.  5
    W. Abu-Dawwas, I. Abuhaiba, H. F. Ahmad, N. Akamatsu, K. Al-Aubidy & F. Al-Balooshi (2004). 2003-2004 Index The International Arab Journal of Information Technology Vol. Emergence: Complexity and Organization 109:117.
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  31. Khurshid Ahmad (2004). The Challenge of Global Capitalism: An Islamic Perspective. In John H. Dunning (ed.), Making Globalization Good: The Moral Challenges of Global Capitalism. OUP Oxford
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  32.  8
    Eqbal Ahmad (1982). Comments on Skocpol. Theory and Society 11 (3):293-300.
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  33.  8
    Ayesha Ahmad (2014). Do Motives Matter in Male Circumcision? 'Conscientious Objection' Against the Circumcision of a Muslim Child with a Blood Disorder. Bioethics 28 (2):67-75.
    Whilst there have been serious attempts to locate the practice of male circumcision for religious motives in the context of the (respective) religion's narrative and community, the debate, when referring to a clinical context, is often more nuanced. This article will contribute further to the debate by contextualising the Islamic practice of male circumcision within the clinical setting typical of a contemporary hospital. It specifically develops an additional complication; namely, the child has a pre-existing blood disorder. As an approach to (...)
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  34. Abeer Sh Ahmad, Nouf Be Al‐Mutar, Fahad As Al‐Hulabi, Eman Sl Al‐Rashidee & Lukman Thalib (2009). Evidence‐Based Practice Among Primary Care Physicians in Kuwait. Journal of Evaluation in Clinical Practice 15 (6):1125-1130.
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  35.  18
    I. Ahmad (2011). Democracy and Islam. Philosophy and Social Criticism 37 (4):459-470.
    The dominant debate on Islam and democracy continues to operate in the realm of normativity. This article engages with key literature showing limits of such a line of inquiry. Through the case study of India’s Islamist organization, Jamaat-e-Islami, I aim at shifting the debate from textual normativity to demotic praxis. I demonstrate how Islam and democracy work in practice, and in so doing offer a fresh perspective to enhance our understandings of both Islam and democracy. A key proposition of this (...)
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  36.  3
    Shamim I. Ahmad, Fumio Hanaoka & Sandra H. Kirk (2002). Molecular Biology of Fanconi Anaemia—an Old Problem, a New Insight. Bioessays 24 (5):439-448.
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  37.  11
    R. Chilengi, A. Nyika, G. B. Tangwa, R. A. Noor, S. W. Ramadhani, S. Bosomprah & W. L. Kilama (2013). Role of E-Learning in Teaching Health Research Ethics and Good Clinical Practice in Africa and Beyond. Cambridge Quarterly of Healthcare Ethics 22 (01):110-119.
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  38.  19
    Iftikhar Ahmad (2008). Art in Social Studies: Exploring the World and Ourselves with Rembrandt. Journal of Aesthetic Education 42 (2):pp. 19-37.
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  39. T. Modood & F. Ahmad (2007). British Muslim Perspectives on Multiculturalism. Theory, Culture and Society 24 (2):187-213.
    We explore aspects of what it means to be a ‘moderate’ Muslim in Britain. Based on interviews with 21 Muslim intellectuals or those active in public or community debates , we examine what these Muslims think about multiculturalism. While there is a variety of views, the respondents are promulticulturalism as long as it includes faith as a dimension of ‘difference’, something they believe has only belatedly, tentatively and slowly happened in Britain. Most of the other aspects of the multicultural ideal (...)
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  40.  5
    Athula Sumathipala, Aamir Jafarey, Leonardo D. De Castro, Aasim Ahmad, Darryl Marcer, Sandya Srinivasan, Nandini Kumar, Sisira Siribaddana, Sleman Sutaryo, Anant Bhan, Dananjaya Waidyaratne, Sriyakanthi Beneragama, Chandrani Jayasekera, Sarath Edirisingha & Chesmal Siriwardhana (2010). Ethical Issues in Post-Disaster Clinical Interventions and Research: A Developing World Perspective. Key Findings From a Drafting and Consensus Generation Meeting of the Working Group on Disaster Research and Ethics (WGDRE) 2007. Asian Bioethics Review 2 (2):124-142.
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  41.  3
    Doris Schopper, Angus Dawson, Ross Upshur, Aasim Ahmad, Amar Jesani, Raffaella Ravinetto, Michael J. Segelid, Sunita Sheel & Jerome Singh (2015). Innovations in Research Ethics Governance in Humanitarian Settings. BMC Medical Ethics 16 (1):10.
    Médecins Sans Frontières is one of the world’s leading humanitarian medical organizations. The increased emphasis in MSF on research led to the creation of an ethics review board in 2001. The ERB has encouraged innovation in the review of proposals and the interaction between the ERB and the organization. This has led to some of the advances in ethics governance described in this paper.
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  42.  5
    Iftikhar Ahmad & Michelle Y. Szpara (forthcoming). Education for Democratic Citizenship and Peace: Proposal for a Cosmopolitan Model. Educational Studies: Journal of the American Educational Studies Association.
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  43.  5
    Elina Noor & Aurore Merle (2009). Les nouveaux médias dans Les transformations politiques de la malaysia : Société civile et internet en chine et asie orientale. Hermes 55:107.
    Lors des dernières élections de mars 2008, le parti au pouvoir a perdu sa majorité des deux tiers pour la première fois depuis 1969. Ce phénomène qualifié de « tsunami politique » selon les critères locaux a été attribué entre autres à la montée des nouveaux médias. Ceci, ajouté à la libéralisation de l'espace démocratique dans le pays, s'est traduit par la prolifération de blogs politiques et de portails d'informations parallèles, et par l'usage des nouvelles technologies dans la campagne électorale (...)
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  44.  5
    Ayesha Ahmad (2013). Nourishing My Grandmother’s Soul. Narrative Inquiry in Bioethics 3 (1):3-6.
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  45.  10
    Ashraf Noor (2008). A Discourse on the System and the Life of Vico. New Vico Studies 26:21-46.
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  46.  4
    A. Ahmad (2014). Cultural Explanations and Clinical Ethics: Active Euthanasia in Neonatology. Journal of Medical Ethics 40 (3):192-192.
    The authors have undertaken a study to explore the views in non-Western cultures about ending the lives of newborns with genetic defects. This study consists of including active euthanasia alongside withdrawal and withholding of treatment as potential methods used.Apart from radicalising the support for active euthanasia in certain instances of neonatal diagnoses, is another interesting point that views of children and death are shaped by religion and culture and are especially highly charged with culturally specific symbolism/s. Furthermore, this is augmented (...)
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  47. Muhammad Ilyas, Mukhtar Alam, Habib Ahmad & Sajid Ul-Ghafoor (2009). Abortion and Protection of the Human Fetus: Religious and Legal Problems in Pakistan. Human Reproduction and Genetic Ethics 15 (2):55.
     
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  48.  2
    A. Ahmad (1999). Management by Human Values: An Overview. Journal of Human Values 5 (1):15-23.
    The paper highlights the importance of cultivating several trans-cultural human values, and controlling many such dis-values in order to stem the qualitative rot in corporate management. Rights-without-duties refers to an untenable state of affairs. If this is not recognized the free market model may itself be aban doned. According to the author, hierarchical need models of motivation, or contingency theories of leader ship have only temporary superficial effect. Instead, the fundamental psychological principles of the Gita and the Isha Upanishad are (...)
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  49. Tahiri Ahmad & M'hammad Benaboud (1990). Berberising Al-Andalus. Al-Qantara: Revista de Estudios Árabes 11 (2):475-488.
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  50.  9
    Peter Danielson, Rana Ahmad, Zosia Bornik, Hadi Dowlatabadi & Edwin Levy (2007). Deep, Cheap, and Improvable. Journal of Philosophical Research 32 (Supplement):315-326.
    A democratic ethics of biological technology must engage the public. This is not easy to do in a way that satisfies the demands of democratic ethics, or meets the pace of rapidly changing, complex technology. This paper describes a solution proposed by the University of British Columbia’s Norms Evolving in Response to Dilemmas interdisciplinary research group. The solution, the NERD web survey, has three distinct advantages over other methods: it is Deep—the survey provides deep data, particularly when compared to alternatives (...)
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