Search results for 'Saadia Mahmud' (try it on Scholar)

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  1.  71
    Tracey Bretag & Saadia Mahmud (2009). Self-Plagiarism or Appropriate Textual Re-Use? Journal of Academic Ethics 7 (3):193-205.
    Self-plagiarism requires clear definition within an environment that places integrity at the heart of the research enterprise. This paper explores the whole notion of self-plagiarism by academics and distinguishes between appropriate and inappropriate textual re-use in academic publications, while considering research on other forms of plagiarism such as student plagiarism. Based on the practical experience of the authors in identifying academics’ self-plagiarism using both electronic detection and manual analysis, a simple model is proposed for identifying self-plagiarism by academics.
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  2.  6
    Saadia Mahmud & Tracey Bretag (2015). Integrity in Postgraduate Research: The Student Voice. Science and Engineering Ethics 21 (6):1657-1672.
    There is a limited understanding of the student perspective of integrity in postgraduate research. This is of concern given that ‘research trainees’ may have a vulnerable position in formal investigations of research misconduct. This paper analyses qualitative data drawn from an Australian online academic integrity survey in a mixed methods research study. This analysis complements the quantitative survey data analysed earlier and sought to explore factors contributing to postgraduate research students’ satisfaction with policy and process, the ways institutions can support (...)
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  3.  4
    Aasim Ahmad & Syed Maum Mahmud (2010). Philanthropic Misconception. Asian Bioethics Review 2 (2):154-161.
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  4.  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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  5.  1
    Gambo Aliyu & Salah M. Mahmud (2016). Postal Recruitment and Consent Obtainment From Index Cases of Narcolepsy. BMC Medical Ethics 17 (1):1-6.
    BackgroundAccess to research volunteers may be hampered by low numbers of cases and few eligible participants for rare diseases in clinical settings.MethodsWe recruited volunteers and obtained informed consent by mail from narcolepsy cases in a case-control study, and here in we report feasibility, response rate, timeliness and cost. We invited index cases into the study by mail through their care-giving physicians then mailed study information and consent forms to cases that indicated interest in the study.ResultsOf the 33 index cases invited, (...)
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  6.  2
    S. A. Mahmud (1988). Two Stages of Motion Adaptation in Human Visual System. Bulletin of the Psychonomic Society 26 (1):47-49.
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  7. Zangī Bukhārī & Muḥammad ibn Maḥmūd (2008). .
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  8. K. Raji Mahmud, K. V. Kamath & B. K. P. Scaife (1971). Pressure and Temperature Dependence of the Low Frequency Relative Permittivity of the Alkali Halides. Philosophical Magazine 23 (183):655-660.
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  9. S. H. Mahmud (1987). Similar-Orientation McCollough Effect and the Classical Negative Afterimage in a Common Adaptation Process. Bulletin of the Psychonomic Society 25 (6):455-457.
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  10. Ḥanīf Aḥmad Maḥmūd (2003). Libās: Miyān̲ Bīvī Ke Ḥuqūq Va Farāʼiz̤. Lajnah ImāʼIllāh.
    Vol. 2. Mushtarkah k̲h̲āndānī niẓām aur is kā tajziyātī muṭāliʻah.
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  11. Sult̤ān Bashīr Maḥmūd (2006). Māvaraʹ =. Dārulḥikmat Inṭarnaishnal.
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  12.  32
    Eleonore Stump (1997). Saadia Gaon on the Problem of Evil. Faith and Philosophy 14 (4):523-549.
    Considerable effort has been expended on constructing theodicies which try to reconcile the suffering of unwilling innocents, such as Job, with the existence and nature of God as understood in Christian theology. There is, of course, abundant reflection on the problem of evil and the story of Job in the history of Jewish thought, but this material has not been discussed much in contemporary philosophical literature. I want to take a step towards remedying this defect by examining the interpretation of (...)
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  13.  15
    Gad Freudenthal (1996). Stoic Physics in the Writings of R. Saadia Ga 'on Al-Fayyumi and its Aftermath in Medieval Jewish Mysticism'. Arabic Sciences and Philosophy 6 (1):113.
    R. Saadia Ga'on, which is known to have been substantially influenced by Saadia, in fine is also indebted to Stoic philosophy and physics.
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  14.  4
    M. Abaza (2013). Walls, Segregating Downtown Cairo and the Mohammed Mahmud Street Graffiti. Theory, Culture and Society 30 (1):122-139.
    This article explores the recent urban transformations of downtown Cairo, in particular around the area of Mohammed Mahmud Street and Tahrir Square, after a year and a half of violent confrontations between the protesters and the military junta. The article first looks at how these confrontations led to the segregation of the city through the use of buffer-concrete walls, army tanks, check-points and barbed-wire barricades that made life for its inhabitants impossible. The squeezing of Tahrir and its surroundings created (...)
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  15. Jonathan Jacobs (2010). Law, Reason, and Morality in Medieval Jewish Philosophy: Saadia Gaon, Bahya Ibn Pakuda, and Moses Maimonides. OUP Oxford.
    A detailed study of the moral philosophy of medieval Jewish thinkers Saadia Gaon, Bahya ibn Pakuda, and Moses Maimonides. Jon Jacobs emphasizes their distinctive contributions, emphasises the shared rational emphasis of their approach to Torah, and draws out resonances with contemporary moral philosophy.
     
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  16. M. Micaninova (2002). Belief, Intellect, Interpretation-The Backbone of Saadia Gaon's Depiction of Humans. Filozofia 57 (8):551-558.
    Saadia Gaon never thought much of academic discussions. His interest was rather in his contemporary, living in doubt and religious uncertainty. The author focuses on three conceptions - the backbone of his picture of a religious human being, namely belief, intellect and interpretation. Saadia's interpretation of belief and human intellect, based on the principles of Hebrew religion, underlines the specific Jewish understanding of belief, intellect and the interpretation itself.
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  17.  2
    Reza Pourjavady (2011). Philosophy in Early Safavid Iran: Najm Al-Dīn Maḥmūd Al-Nayrīzī and His Writings. Brill.
    This book is about a Muslim Shi’i philosopher of the early 16th century, Najm al-Din Mahmud al-Nayrizi.
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  18.  17
    Janis Eshots (2013). Philosophy in Early Safavid Iran: Najm Al-Dīn Maḥmūd Al-Nayrīzī and His Writings by Reza Pourjavady (Review). Philosophy East and West 63 (2):308-310.
    In the study of the history of Islamic philosophy, most researchers have focused on certain distinguished figures and/or periods during which some highly remarkable developments took place. It is probably for this reason that until very recently the period between Naṣīr al-Dīn Ṭūsī (597/1201–672/1274) and Mullā Ṣadrā (ca. 79/1571–1045/1636 or 1050/1640) attracted relatively little attention — it was almost commonly believed that, due to certain unfavorable historical circumstances, philosophical thought made few, if any, major breakthroughs during these three centuries. I (...)
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  19.  6
    Saeid Edalatnejad & Nalbandi V. Sadi (forthcoming). Saadia Gaon and His Mutazilite Approach in Interpretation and Theology. Philosophical Investigations.
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  20.  20
    Sebastiano Bavetta (2009). Discretionary Time: A New Measure of Freedom , Robert Goodin, James Mahmud Rice, Antti Parpo, and Lina Eriksson. Cambridge: Cambridge University Press, 2008, 484 Pages. [REVIEW] Economics and Philosophy 25 (3):384-389.
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  21.  11
    Michael Kagan (1991). Examining Scriptural Authority with Saadia. Teaching Philosophy 14 (3):283-293.
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  22.  2
    Jonathan Jacobs (2011). Saadia Gaon. In H. Lagerlund (ed.), Encyclopedia of Medieval Philosophy. Springer 1171--1173.
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  23.  2
    Joshua Parens (2013). Law, Reason, and Morality in Medieval Jewish Philosophy: Saadia Gaon, Bahya Ibn Pakuda, and Moses Maimonides, by Jonathan Jacobs. Mind 122 (488):1108-1112.
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  24.  1
    P. B. Clarke (1980). Hazrat Hadji Mirza Bashir-Ud-Din Mahmud Khalifat-Ul-Masih II. Invitation to Ahmadiyyat. [REVIEW] Religious Studies 16 (4):509.
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  25.  1
    Patrick Madigan (2012). Law, Reason, and Morality in Medieval Jewish Philosophy: Saadia Gaon, Bahya Ibn Pakuda, and Moses Maimonides. By Jonathan Jacobs. Pp. Xii, 232, Oxford University Press, 2010, £50.00. [REVIEW] Heythrop Journal 53 (4):711-711.
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  26. Alexander Altmann (1974). The Religion of the Thinkers: Free Will and Predestination in Saadia, Bahya, and Maimonides. In S. D. Goitein (ed.), Religion in a Religious Age. Cambridge, Mass.,Association for Jewish Studies 25--52.
     
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  27.  5
    ʻAbd Allāh Ibn ʻUmar Bayḍāwī (2001). Nature, Man and God in Medieval Islam: ʻabd Allah Baydawi's Text, Tawaliʻ Al-Anwar Min Mataliʻ Al-Anzar, Along with Mahmud Isfahani's Commentary, Mataliʻ Al-Anzar, Sharh Tawaliʻ Al-Anwar. Brill Academic Pub.
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  28. Irène Beldiceanu-Steinherr (2003). Theoharis Stavrides, The Sultan of Vezirs. The Life and Times of the Ottoman Grand Vezir Mahmud Pasha Angelović. Byzantinische Zeitschrift 96 (1).
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  29. Robert Brody (2007). Saadia's Halakhic Monographs and the Mishneh Torah. In Jay Michael Harris (ed.), Maimonides After 800 Years: Essays on Maimonides and His Influence. Distributed by Harvard University Press
     
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  30. Israel Isaac Efros (1942). Saadia's Theory of Knowledge. Philadelphia, Dropsie College for Hebrew and Cognate Learning.
     
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  31. H. Fattah (2003). 'Wahhabi' Influences, Salafi Responses: Shaikh Mahmud Shukri and The Iraqi Salafi Movement, 1745-19301. Journal of Islamic Studies 14 (2):127-148.
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  32. S. Flury (1918). Das Schriftband an der Türe des Mahmūd von Ghazna. Der Islam: Journal of the History and Culture of the Middle East 8 (3-4).
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  33. Abraham Joshua Heschel (1944). The Quest for Certainty in Saadia's Philosophy. New York, Feldheim.
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  34.  14
    Jonathan A. Jacobs (2010). Law, Reason, and Morality in Medieval Jewish Philosophy: [Saadia Gaon, Bahya Ibn Pakuda, and Moses Maimonides]. Oxford University Press.
    Jon Jacobs emphasises their distinctive contributions, emphasises the shared rational emphasis of their approach to Torah, and draws out resonances with ...
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  35. Leonard Levin (ed.) (2007). The Classic Jewish Philosophers: From Saadia Through the Renaissance. Brill.
    This book provides a standard reference of the major medieval Jewish philosophers, as well as an eminently readable narrative of the course of medieval Jewish philosophical thought, presented as a response to the spiritual-intellectual challenges facing Judaism in that period.
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  36. Mohamed Mahmoud (2000). Mahmud Muhammad Taha's Second Message of Islam and His Modernist Project. In Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.), Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris
     
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  37. Andrew Newman (2011). Philosophy in Early Safavid Iran: Najm Al-Din Mahmud Al-Nayrizi and His Writings by Reza Pourjavady, 2011. [REVIEW] Journal of Shi‘a Islamic Studies 4:447-452.
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  38.  9
    Eliezer Schweid (2008). The Classic Jewish Philosophers: From Saadia Through the Renaissance. Brill.
    This book provides a standard reference of the major medieval Jewish philosophers, as well as an eminently readable narrative of the course of medieval Jewish ...
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  39. Eliezer Schweid (2010). The Classic Jewish Philosophers: From Saadia Through the Renaissance. Brill.
    This book provides a standard reference of the major medieval Jewish philosophers, as well as an eminently readable narrative of the course of medieval Jewish philosophical thought, presented as a response to the spiritual-intellectual challenges facing Judaism in that period.
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  40. Kate Zebiri (1991). Shaykh Mahmūd Shaltūt: Between Tradition and Modernity. Journal of Islamic Studies 2 (2):210-224.
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  41.  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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  42.  14
    Charles Harry Manekin (ed.) (2007). Medieval Jewish Philosophical Writings. Cambridge University Press.
    Medieval Jewish intellectuals living in Muslim and Christian lands were strongly concerned to recover what they regarded as a ‘lost’ Jewish philosophical tradition. As part of this project they transmitted and produced many philosophical and scientific works and commentaries, as well as philosophical commentary on scripture, in Judaeo-Arabic and Hebrew, the principal literary languages of medieval Jewry. This volume presents new or revised translations of seven prominent medieval Jewish rationalists: Saadia Gaon, Solomon ibn Gabirol, Moses Maimonides, Isaac Albalag, Moses (...)
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  43. Daniel H. Frank, Oliver Leaman & Charles Harry Manekin (eds.) (2000). The Jewish Philosophy Reader. Routledge.
    The Jewish Philosophy Reader is the first comprehensive anthology of classic writings on Jewish philosophy from the Bible to postmodernism. The Reader is clearly divided into four separate parts: Foundations and First Principles, Medieval and Renaissance Jewish Philosophy, Modern Jewish Thought, and Contemporary Jewish Philosophy. Each part is clearly introduced by the editors. The readings featured are representative writings of each era listed above and are from the following major thinkers: Abrabanel, Baeck, Bergman, Borowitz, Buber, Cohen, Crescas, Fackenheim, Geiger, Gersonides, (...)
     
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  44.  6
    Howard Harris, Saadia Carapiet & Chris Provis (2004). Adaptive and Agile Organisations. Philosophy of Management 4 (1):3-11.
    Management are increasingly using adaptive and agile organisations as a means to competitive advantage. In these organisations there is a flux in membership of work groups and organisation in response to external environment. The theory of complex adaptive systems suggests that the application of a few simple rules can lead to complex structures. But is there a relationship between the members of the organisation? Do they constitute a group, or an organisation? The paper advances a number of reasons why adaptive (...)
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  45.  7
    Daniel H. Frank (2006). The Book of Job in Medieval Jewish Philosophy (Review). Journal of the History of Philosophy 44 (2):318-319.
    Daniel H. Frank - The Book of Job in Medieval Jewish Philosophy - Journal of the History of Philosophy 44:2 Journal of the History of Philosophy 44.2 318-319 Robert Eisen. The Book of Job in Medieval Jewish Philosophy. New York: Oxford University Press, 2004. Pp. xii + 324. Cloth, $55.00 Robert Eisen has written a very good book on medieval philosophical interpretations of the Book of Job. In it he discusses the varying interpretations of Saadia Gaon, Maimonides, Samuel Ibn (...)
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  46.  3
    Abdul Wahab & Mahmud Ahmad (1996). Biosocial Perspective of Consanguineous Marriages in Rural and Urban Swat, Pakistan. Journal of Biosocial Science 28 (3):305-13.
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  47.  20
    Aladdin Mahmūd Yaqūb (1993). The Liar Speaks the Truth: A Defense of the Revision Theory of Truth. Oxford University Press.
    In this book, Yaqub describes a simple conception of truth and shows that it yields a semantical theory that accommodates the whole range of our seemingly conflicting intuitions about truth. This conception takes the Tarskian biconditionals as correctly and completely defining the notion of truth. The semantical theory, which is called the revision theory, that emerges from this conception paints a metaphysical picture of truth as a property whose applicability is given by a revision process rather than by a fixed (...)
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  48. Mahmud Alí Makki (1998). La cabecera de la mesa (una anécdota de 'El Quijote' y un antecedente andalusí). Al-Qantara: Revista de Estudios Árabes 19 (2):337-342.
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  49.  2
    Jafar Aghazadeh, Morteza Dehgan Nezhad & Asgr Mahmud Abade (2012). Iran and Its Boundaries in Challenging with Foreign Relation (1789-1836). Asian Culture and History 4 (2):p159.
    From ancient times, Iran’s boundaries were formed by Iranian kings’ struggles. From that time, an imagination about these boundaries was formed in Iranian minds and has been continued until now. So, one of the important duties of Iranian kings was to expand Iran’s boundaries to that of ancient times. The aim of this research is to investigate Iran’s relations with European countries and the role of these relations in forming the Iran’s boundaries from 1789 to 1828. In this research, a (...)
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  50. Mahmud Piruz (2004). Raices de una incoherencia. Critica 54 (911):64-65.
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