Search results for 'T. S. Palys' (try it on Scholar)

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  1. T. S. Palys (1978). Simulation Methods and Social Psychology. Journal for the Theory of Social Behaviour 8 (3):341–368.score: 870.0
  2. Matthew Kapstein, S. Radhakrishnan, Iqbal Singh & Arvind Sharma (eds.) (2004). The Buddhism Omnibus. Oxford University Press.score: 30.0
    The three works brought together in this collection explore Buddhism as a rich source of literary legend, an austere ethical guide, and a contemporary philosophy very relevant in the modern world in view of the resurgence of interest in the Buddha and his philosophy. Matthew T. Kapstein in his Introduction provides a concise historical overview of Buddhism in India and the renewal of interest in the Buddha s teachings and also situates the works in their proper contexts. Gautama Buddha by (...)
     
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  3. Eugene Thacker (2012). Cosmic Pessimism. Continent 2 (2):66-75.score: 27.0
    continent. 2.2 (2012): 66–75 ~*~ We’re Doomed. Pessimism is the night-side of thought, a melodrama of the futility of the brain, a poetry written in the graveyard of philosophy. Pessimism is a lyrical failure of philosophical thinking, each attempt at clear and coherent thought, sullen and submerged in the hidden joy of its own futility. The closest pessimism comes to philosophical argument is the droll and laconic “We’ll never make it,” or simply: “We’re doomed.” Every effort doomed to failure, every (...)
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  4. Jonathan S. Herberg, Megan M. Saylor, Palis Ratanaswasd, Daniel T. Levin & D. Mitchell Wilkes (2008). Audience‐Contingent Variation in Action Demonstrations for Humans and Computers. Cognitive Science 32 (6):1003-1020.score: 27.0
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  5. Marzenna Jakubczak (2012). Why Didn't Siddhartha Gautama Become a Samkhya Philosopher, After All? In Irina Kuznetsova, Jonardon Ganeri & Chakravarthi Ram-Prasad (eds.), Hindu and Buddhist Ideas in Dialogue. Self and No-Self. Ashgate.score: 21.0
    The chapter is divided into five sections. Firstly, I shall briefly describe the phenomenon of Kāpil Maṭh, a Sāṃkhya-Yoga āśrama founded in the early twentieth century by a charismatic Bengali scholar-monk Swāmi Hariharānanda Ᾱraṇya (1869–1947); while referring to Hariharānanda’s writings I will also consider the idea of the re-establishment of an extinct philosophical school. Secondly, I shall specify the method of analysis I apply while addressing the question raised in the title of my chapter and discuss some relevant Sanskrit and (...)
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