Search results for 'Sayyid Aḥmad K̲h̲ān' (try it on Scholar)

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  1. 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-.score: 120.0
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  2. Sayyid Aḥmad K̲h̲ān (1989). Sir Sayyid Ahmad Khan's Educational Philosophy: A Documentary Record. National Institute of Historical and Cultural Research.score: 102.0
     
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  3. Sheila McDonough (1984). Muslim Ethics and Modernity: A Comparative Study of the Ethical Thought of Sayyid Ahmad Khan and Mawlana Mawdudi. Published for the Canadian Corp. For Studies in Religion by Wilfrid Laurier University Press.score: 90.0
    Introduction As systems for communicating, moralities are languages of persuasion. They seek to convince persons to act in expected or desired manner by ...
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  4. Saeeda Iqbal (1984). Islamic Rationalism in the Subcontinent, with Special Reference to Shāh Walīullāh, Sayyid Ahmad Khān and Allāma Muhammad Iqbāl. Islamic Book Service.score: 90.0
     
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  5. G̲h̲ulām Aḥmad (1979). The Philosophy of the Teachings of Islam. London Mosque.score: 60.0
    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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  6. Inayat Khan (1996). The Mysticism of Sound and Music. Distributed in the United States by Random House.score: 60.0
    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 kinds.
     
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  7. Yudian Wahyudi (2007). Al-Afghānī and Aḥmad Khān on Imperialism: A Comparison From the Perspective of Islamic Legal Philosophy. Pesantren Nawesea Press.score: 42.0
  8. Muḥammad ʻAbādullāh Ak̲h̲tar (2005). Muḥīuddīn Ibn-I ʻarabī Aur Un Ke Afkār: Maʻ Sayyid Muḥammad Jonpūrī, Aḥmad Shāh Abdālī .. Tak̲h̲līqāt.score: 36.0
     
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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.score: 30.0
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  10. Farzad Rafi Khan (2007). Representational Approaches Matter. Journal of Business Ethics 73 (1):77 - 89.score: 30.0
    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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  11. Véronique Bouillier & Dominique-Sila Khan (2009). Ḥājji Ratan or Bābā Ratan's Multiple Identities. Journal of Indian Philosophy 37 (6).score: 30.0
    This article deals with the complex personality and legacy of a mysterious saint known both as a Sufī (Ḥājji Ratan) and a Nāth Yogī (Ratannāth) and links his multiple identity as well as the religious movement originated from him, to the specific cultural context of the former North-West Indian provinces. The first part is devoted to Ratan in the Nāth Yogī tradition, the second to his many facets in the Muslim tradition, in connection with his dargāh in the Panjabi town (...)
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  12. 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.score: 30.0
    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 (those of critical inquiry and knowledge translation), we identify compatibilities (...)
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  13. Dominique-sila Khan (1997). The Coming of Nikalank Avatar: A Messianic Theme in Some Sectarian Traditions of North-Western India. Journal of Indian Philosophy 25 (4):401-426.score: 30.0
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  14. M. A. Muqtedar Khan (2004). Jihad for Jerusalem: Identity and Strategy in International Relations. Praeger.score: 30.0
    Introduction : a divided discipline -- A genealogy of agency -- Reforming a paradigm : constructivism to rational constructivism -- A rational constructivist theory of identity and strategy -- Jerusalem : the unsubstitutable core value -- Jihad for Jerusalem : Israel the tiger 1967-1997 -- Jihad for Jerusalem : Iran the cub 1967-1997 -- Jihad for Jerusalem : Saudi Arabia the paper tiger 1967-1997 -- Jihad for Jerusalem : Jordan the mouse 1967-1997 -- Conclusion : the future of Jerusalem.
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  15. 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.score: 30.0
    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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  16. Dominique-Sila Khan & Zawahir Moir (2000). The Lord Will Marry the Virgin Earth: Songs of the Time to Come. Journal of Indian Philosophy 28 (1):99-115.score: 30.0
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  17. A. Farooq Khan & Adrian Atkinson (1987). Managerial Attitudes to Social Responsibility: A Comparative Study in India and Britain. Journal of Business Ethics 6 (6):419 - 432.score: 30.0
    Changes in the understanding of the relationship between business and society have led to increased interest in and discussion of the notion of corporate social responsibility.This paper offers an empirical analysis of the perceptions of top executives in the West Midlands, U.K., and in Delhi, District Ghaziabad, India, of the notion of corporate social responsibility. Organisational changes and involvement in social action programmes, and problems of implementing and monitoring Social Responsibility in two cultures, India and Britain, were explored.
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  18. Naeem Ahmad (ed.) (1996). Philosophy in Pakistan. In Collaboration with, Council for Research in Values and Philosophy.score: 30.0
    At the turn of the millennium, new sensibilities are opening for the human spirit. Dimensions of the mind long forgotten since the beginning of the ...
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  19. Fazal Khan (2011). Combating Obesity Through the Built Environment: Is There a Clear Path to Success? Journal of Law, Medicine and Ethics 39 (3):387-393.score: 30.0
    This article focuses on how an often-overlooked portion of PPACA, “Community Transformation Grants,” might close the evidence gap in the relationship between obesity and the built environment and provide a pathway to effectively address this medically and economically costly epidemic.
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  20. I. Ahmad (2011). Democracy and Islam. Philosophy and Social Criticism 37 (4):459-470.score: 30.0
    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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  21. 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.score: 30.0
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  22. Abrahim Khan (1985). Melancholy, Irony, and Kierkegaard. International Journal for Philosophy of Religion 17 (1/2):67 - 85.score: 30.0
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  23. Iftikhar Ahmad (2008). Art in Social Studies: Exploring the World and Ourselves with Rembrandt. Journal of Aesthetic Education 42 (2):pp. 19-37.score: 30.0
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  24. Donald S. Borrett, Saad Khan, Cynthia Lam, Danni Li, Hoa B. Nguyen & Hon C. Kwan (2006). Evolutionary Autonomous Agents and the Naturalization of Phenomenology. Phenomenology and the Cognitive Sciences 5 (3-4).score: 30.0
    The phenomenological goal of grounding the content of conceptual thought in the background understanding of everyday, skillful coping was approached using evolutionary autonomous agent (EAA) methodology. The behavior of an EAA evolved to perform a specified motor task was identified with skillful coping. Changes in the dynamics of the EAA controller occurred when the EAA encountered an unexpected obstacle with loss of longer time scale components in its hierarchical temporal organization. These temporal (...)
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  25. Galib A. Khan (2006). In Search of a New Utopia. The Proceedings of the Twenty-First World Congress of Philosophy 2:269-273.score: 30.0
    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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  26. Dominique-sila Khan (2005). Reimagining the Buddha. Journal of Indian Philosophy 33 (3).score: 30.0
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  27. M. Ali Khan (2004). Self-Interest, Self-Deception and the Ethics of Commerce. Journal of Business Ethics 52 (2):189-206.score: 30.0
    On taking the common distinction between the legal and the ethical as a point of departure, and in an effort to understand Marshall's approach to self-interest, and thereby to his conception of an ethics of commerce, I read three of his essays in the light of some non-technical writings of Frank Hahn and three other Cambridge intellectuals. My larger project connects self-interest and self-deception to a possible ethics of theorizing in economics, and thereby to the ethics of the relationship between (...)
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  28. Syed Mamun Mahmud & Aasim Ahmad (2009). Patients as Teaching Tools: Merely Informed or True Consent. Journal of Academic Ethics 7 (4):255-260.score: 30.0
    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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  29. Donald Wiebe, Abrahim H. Khan, Stephen N. Dunning, James E. Taylor, David L. Paulsen, Blake T. Ostler, William L. Power & Eric von der Luft (1994). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 35 (2).score: 30.0
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  30. 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.score: 30.0
    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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  31. Kausar S. Khan (1991). Epidemiology and Ethics: The People's Perspective. Journal of Law, Medicine and Ethics 19 (3-4):202-206.score: 30.0
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  32. Mohammad Khan & S. Akhtar Ali Shah (2011). Food Insecurity in Pakistan: Causes and Policy Response. Journal of Agricultural and Environmental Ethics 24 (5):493-509.score: 30.0
    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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  33. Varsha Singh & Azizuddin Khan (2008). Heterogeneity in Choices on Iowa Gambling Task: Preference for Infrequent–High Magnitude Punishment. Mind and Society 8 (1):43-57.score: 30.0
    Reward attribute, i.e. long-term versus short-term reward, is the most commonly analyzed choice attribute in Iowa Gambling Task (IGT). The present study (n = 45) employs measures of individual differences to explore preferences in IGT choices, based on punishment attribute (frequent versus infrequent punishment) along with the reward attribute. Three questionnaires (rational-experiential information processing style, risk attitude, and maximization regret behavior) were employed to analyze whether preferences were based on reward or on punishment attribute of the IGT choices. The T (...)
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  34. 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.score: 30.0
    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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  35. Seema Ahmad (1991). Embedding the Diamond in the Σ2 Enumeration Degree. Journal of Symbolic Logic 56 (1):195 - 212.score: 30.0
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  36. Jeffrey Bishop, Kyle Brothers, Joshua Perry & Ayesha Ahmad (2010). Reviving the Conversation Around CPR/DNR. American Journal of Bioethics 10 (1):61-67.score: 30.0
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  37. Md Aquil Khan & Mohua Banerjee (2011). A Logic for Multiple-Source Approximation Systems with Distributed Knowledge Base. Journal of Philosophical Logic 40 (5):663-692.score: 30.0
    The theory of rough sets starts with the notion of an approximation space , which is a pair ( U , R ), U being the domain of discourse, and R an equivalence relation on U . R is taken to represent the knowledge base of an agent, and the induced partition reflects a granularity of U that is the result of a lack of complete information about the objects in U . The focus then is on approximations of concepts (...)
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  38. Imtiaz H. Khan, Kees van Deemter & Graeme Ritchie (2011). Managing Ambiguity in Reference Generation: The Role of Surface Structure. Topics in Cognitive Science 4 (2):211-231.score: 30.0
    This article explores the role of surface ambiguities in referring expressions, and how the risk of such ambiguities should be taken into account by an algorithm that generates referring expressions, if these expressions are to be optimally effective for a hearer. We focus on the ambiguities that arise when adjectives occur in coordinated structures. The central idea is to use statistical information about lexical co-occurrence to estimate which interpretation of a phrase is most likely for human readers, and to avoid (...)
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  39. G. Khan (2012). Politics and Morality in Habermas' Discourse Ethics. Philosophy and Social Criticism 38 (2):149-168.score: 30.0
    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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  40. 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.score: 30.0
    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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  41. Yumna Khan (2003). Influences on the Georgics L. Cadili: Viamque Adfectat Olympo. Memoria Ellenistica Nelle 'Georgiche' di Virgilio . Pp. 236. Milan: Edizioni Universitarie di Lettere Economia Diritto, 2001. Paper, €22. Isbn: 88-7916-172-. [REVIEW] The Classical Review 53 (02):359-.score: 30.0
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  42. R. F. Khan (1984). D. Z. Phillips on Waiters and Bad Faith. Philosophy 59 (229):389-.score: 30.0
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  43. Ahmed S. Al-Mandhari, Mohammed A. Al-Shafaee, Mohammed AlAzri, Ibrahim S. Al-Zakwani, Mushtaq Khan, Ahmed M. Al-Waily & Syed Rizvi (2008). A Survey of Community Members' Perceptions of Medical Errors in Oman. BMC Medical Ethics 9 (1):13-.score: 30.0
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  44. Abrahim H. Khan, David J. Gouwens, Dean M. Martin & Lewis S. Ford (1988). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 24 (3).score: 30.0
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  45. Abrahim H. Khan (1995). Kierkegaard and the Limits of the Ethical. The Review of Metaphysics 49 (1):161-162.score: 30.0
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  46. Abrahim H. Khan (1987). Kierkegaard's 'Fragments' and 'Postscript'. Philosophical Studies 31:368-374.score: 30.0
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  47. M. Mobin Ahmad (1973). Book Review:Ethical Knowledge. Joel J. Kupperman. [REVIEW] Ethics 83 (4):346-.score: 30.0
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  48. Peter Danielson, Rana Ahmad, Zosia Bornik, Hadi Dowlatabadi & Edwin Levy (2007). Deep, Cheap, and Improvable. Journal of Philosophical Research 32:315-326.score: 30.0
    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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  49. Faiz Khan (2008). An Islamic Appraisal of Minding the Gap. Journal of Religious Ethics 36 (1):77-96.score: 30.0
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  50. Arifur Khan, Mohammad Badrul Muttakin & Javed Siddiqui (forthcoming). Corporate Governance and Corporate Social Responsibility Disclosures: Evidence From an Emerging Economy. Journal of Business Ethics.score: 30.0
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  51. R. F. Khan (1988). Mill,. Journal of the History of Philosophy 26 (1).score: 30.0
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  52. Romano Khan (2005). riassunto: II tempo della carne e la memoria del mondo. Chiasmi International 6:252-252.score: 30.0
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  53. Mushfeq Khan (2013). Shift-Complex Sequences. Bulletin of Symbolic Logic 19 (2):199-215.score: 30.0
    A Martin-Löf random sequence is an infinite binary sequence with the property that every initial segment $\sigma$ has prefix-free Kolmogorov complexity $K(\sigma)$ at least $|\sigma| - c$, for some constant $c \in \omega$. Informally, initial segments of Martin-Löf randoms are highly complex in the sense that they are not compressible by more than a constant number of bits. However, all Martin-Löf randoms necessarily have contiguous substrings of arbitrarily low complexity. If we demand that all substrings of a sequence be uniformly (...)
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  54. Mark C. E. Peterson, Abrahim H. Khan, Charles Creegan, Matthew J. Mancini, Delno C. West & Daniel A. Dombrowski (1989). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 25 (2).score: 30.0
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  55. M. M. Zuhuruddin[from old catalog] Ahmad (1936). A Peep Into the Spiritual Unconscious (a Philosophical Attempt to Explain the Phenomenon of Dreams). [Bombay, India Printing Works.score: 30.0
     
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  56. Absar Ahmad (1986). Concept of Self and Self-Identity in Contemporary Philosophy: An Affirmation of Iqbal's Doctrine. Iqbal Academy Pakistan.score: 30.0
     
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  57. Aziz Ahmad (1974). Change, Time, and Causality: With Special Reference to Muslim Thought. Pakistan Philosophical Congress.score: 30.0
     
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  58. Absar Ahmad (ed.) (1995). Knowledge-Morality Nexus: Challenging the Dominant Paradigm. Concept Media Books.score: 30.0
     
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  59. Che Ahmad (2011). Notes on Ethno-Pragmatics as a Device for Intercultural Communication Intelligence (ICQ). Cultura. International Journal of Philosophy of Culture and Axiology 8 (2):63-71.score: 30.0
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  60. Z. A. Ahmad (ed.) (1940). Philosophy of Socialism. Kitabistan.score: 30.0
     
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  61. Ẓahīruddīn Aḥmad (2007). An Introduction to Buddhist Philosophy in India and Tibet. International Academy of Indian Culture and Aditya Prakashan.score: 30.0
  62. Z̤iyāʼ Aḥmad & uddīn (2006). Allama Muhammad Iqbal: Poet, Philosopher, Statesman and Reformer. Bazm-I-Iqbal.score: 30.0
  63. Auṣāf Aḥmad (ed.) (2011). The Elements of Bias in Social Science Research. Institute of Objective Studies.score: 30.0
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  64. Aisha Khan (2006). Avicenna (Ibn Sina): Muslim Physician and Philosopher of the Eleventh Century. Rosen Pub. Group.score: 30.0
    Prince of philosophers -- The emergence of Islam -- Boy genius -- Court physician -- A traveling philosopher -- Death of an intellectual -- A lasting legacy.
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  65. Nafisa Khan (2007). A to Z of Akhlaaq: Moral Values for Children. Goodword Books.score: 30.0
     
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  66. D. Khan, Stanley Krippner & Allan Combs (2000). Dreaming and the Self-Organizing Brain. Journal of Consciousness Studies 7:4-11.score: 30.0
     
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  67. Nasir Khan (1995). Development of the Concept and Theory of Alienation in Marx's Writings, March 1843 to August 1844. Distributed in U.S. By International Specialized Book Service.score: 30.0
     
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  68. Inayat Khan (1962/1985). Education, From Before Birth to Maturity. Borgo Press.score: 30.0
     
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  69. Shafique Ali Khan (1976). Ghazali's Philosophy of Education: An Exposition of Ghazali's Ideas, Concepts, Theories and Philosophy of Education. Agents, Readers Associates.score: 30.0
     
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  70. Abrahim H. Khan (1994). Kierkegaard on Authority and Leadership: Political Logic in Religious Thought. Sophia 33 (3).score: 30.0
    This paper examines a political theory implict in Kierkegaard's critique of the novel Two Ages. To achieve that aim, it views Kierkegaard as a political radical relative to modern liberalism and aristocratic conservatism of the 1840's in Denmark, by juxtaposing him to Locke. Basic to the theory is a notion of individuality which relies on three interlocking concepts: will, equality, and autonomy. That notion in turn supports ideas of authority and leadership that throw further light on Kierkegaard's understanding of the (...)
     
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  71. Inayat Khan (1977/1985). Music. Borgo Press.score: 30.0
     
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  72. Inayat Khan (1939). Metaphysics. Deventer, Ae. E. Kluwer.score: 30.0
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  73. R. F. Khan (1988). Mill, And: John Stuart Mill's "On Liberty" (Review). Journal of the History of Philosophy 26 (1):155-157.score: 30.0
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  74. Romano Khan (2005). résumé: Le temps de la chair et la memoire du monde. Chiasmi International 6:251-251.score: 30.0
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  75. Arif Mohammed Khan (2010). Text and Context: Quran and Contemporary Challenges. Rupa & Co..score: 30.0
     
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  76. Ali Mahdi Khan (1947). The Elements of Islamic Philosophy, Based on Original Texts. Sh. Muhammad Ashraf.score: 30.0
     
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  77. Romano Khan (2005). The Time of the Flesh and the Memory of the World. Chiasmi International 6:237-250.score: 30.0
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  78. 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 (forthcoming). Comprehension of a Simplified Assent Form in a Vaccine Trial for Adolescents. Journal of Medical Ethics.score: 30.0
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  79. Rahat Nabi Khan (1989). Outline of a Doctrine of Aesthetic Education. Diogenes 37 (147):111-124.score: 30.0
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  80. R. N. Khan (1983). The New Towns: Organization and Spontaneity. Diogenes 31 (121):49-67.score: 30.0
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  81. Y. Khan (2002). Ethical Implications of Consent and Confidentiality. Journal of Medical Ethics 28 (3):207-a-208.score: 30.0
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  82. Rafiq Ahmad Khan Bangash (1978). Con of Life. Lahore Lawyers Literary Forum.score: 14.0
     
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  83. Charles Smith (2005). Meeting a World in Crisis: On Unlearning, Fresh Perception and Alignment with Life's Fundamental Trend: A Tribute to C. West Churchman, Pir Vilayat Khan, and Ilya Prigogine. World Futures 61 (8):600 – 610.score: 12.0
    This article offers a synthesis of certain essential contributions from three revolutionary thinkers of our age, C. West Churchman, Pir Vilayat Khan, and Ilya Prigogine, each of whom recently departed this life. In the course of this article, common threads in the work of these pioneers related to problem solving and creativity will be explored.
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  84. Sayed Khatab (2006). The Power of Sovereignty: The Political and Ideological Philosophy of Sayyid Qutb. Routledge.score: 12.0
    The Power of Sovereignty attempts to understand the ideas and thoughts of Sayyid Qut whose corpus of work and, in particular, his theory of hakimiyyah (sovereignty) is viewed as a threat to nationalistic government and peace worldwide. This book provides a detailed perspective Sayyid Qutb's writings and examines: · The relation between the specifics of the concept of hakimiyyah and that of jahiliyyah · The force and intent of these two concepts · How Qutb employs their specifics to (...)
     
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  85. Dorothy F. Mercer (1953). The Symbolism of "Kubla Khan". Journal of Aesthetics and Art Criticism 12 (1):44-66.score: 9.0
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  86. Andrew F. March, Taking People as They Are: Islam as a 'Realistic Utopia' in the Political Theory of Sayyid Qutb.score: 9.0
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  87. S. K. Heninger Jr (1960). A Jungian Reading of "Kubla Khan". Journal of Aesthetics and Art Criticism 18 (3):358-367.score: 9.0
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  88. Douglas Hedley (1998). Coleridge's Intellectual Intuition, the Vision of God, and the Walled Garden of "Kubla Khan&Quot. Journal of the History of Ideas 59 (1):115-134.score: 9.0
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  89. Charles E. Butterworth (2008). Muhsin Sayyid Mahdi (1926–2007). Arabic Sciences and Philosophy 18 (1):139-142.score: 9.0
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  90. Laith Al-Saud (2005). Sayyid Quṭb as an Illuminationist and Existentialist Rather Than a “Fundamentalist”. Journal of Islamic Philosophy 1 (1):101-117.score: 9.0
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  91. Ahmed Bouzid (1996). Science and Technology in the Discourse of Sayyid Qutb. Social Epistemology 10 (3 & 4):289 – 304.score: 9.0
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  92. H. A. Nielsen (1987). Salighed as Happiness? Kierkegaard on the Concept Salighed Abrahim H. Khan Waterloo, ON: Wilfrid Laurier University Press, 1985. Pp. Xiv, 148. $18.95. [REVIEW] Dialogue 26 (02):374-.score: 9.0
  93. G. Tsetskhladze (1996). Review. The Birth of the European Identity. The Birth of the European Identitiy; the Europe-Asia Contrast in Greek Thought 490-322 B.C. H A Khan (Ed). [REVIEW] The Classical Review 46 (2):311-312.score: 9.0
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  94. Noam J. Zohar (1991). Commentary on Khan's "Genetic Harm: Bitten by the Body That Keeps You?". Bioethics 5 (4):309–311.score: 9.0
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  95. Nadia Abu-Zahra (2000). Islamic History, Islamic Identity and the Reform of Islamic Law: The Thought of Husayn Ahmad Amin. In Ronald L. Nettler, Mohamed Mahmoud & John Cooper (eds.), Islam and Modernity: Muslim Intellectuals Respond. I. B. Tauris.score: 9.0
     
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  96. Sheikh Jameil Ali (2010). Islamic Thought and Movement in the Subcontinent: A Study of Sayyid Abu A'la Mawdudi and Sayyid Abul Hasan Ali Nadwi. D.K. Printworld.score: 9.0
  97. Sonia Balaram (2011). Aisha Khan. Callaloo Nation: Metaphors of Race and Religious Identity Among South Asians in Trinidad and Viranjini Munasinghe. Callaloo or Tossed Salad?: East Indians and the Cultural Politics of Identity in Trinidad. Clr James Journal 17 (1):184-191.score: 9.0
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  98. Maria Ivone Accioly Lins (2007). Lugar de Winnicott na História da Psicanálise entre Freud e Masud Khan. Natureza Humana 9 (1):157-180.score: 9.0
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  99. Qayyum A. Malick (1954). His Royal Highness Prince Aga Khan, Guide, Philosopher, and Friend of the World of Islam. Karachi, Ismailia Association, Pakistan.score: 9.0
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  100. Syed Abul ʻAla Maudoodi (2007). Insān Kī Tak̲h̲līq: Maulānā Sayyid Abūlʻalā Maudūdī Kī Taḥrīron̲ Se Intik̲h̲āb. Taqsīm Kunandah, Maktabah-Yi Maʻārif-I Islāmī.score: 9.0
     
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