Search results for 'Time management Buddhism' (try it on Scholar)

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  1. Surya Das (2011). Buddha Standard Time: Awakening to the Infinite Possibilities of Now. Harperone.
    We're all given the same twenty-four hours a day. We can spend our time feeling hurried and harried, overwhelmed by chores and demands, distracted and burned out . . . or we can awaken to Buddha Standard Time, the realm of timelessness where every choice, every action, and every breath can be one of renewal and infinite possibilities. Buddha Standard Time shares one of the great realizations of Buddhism, an insight that anyone can learn to apply. (...)
     
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  2. P. Novak (1996). Buddhist Meditation and Consciousness of Time. Journal of Consciousness Studies 3 (3):267-77.
    This paper first reviews key Buddhist concepts of time anicca , khanavada and uji and then describes the way in which a particular form of Bhuddist meditation, vipassana, may be thought to actualize them in human experience. The chief aim of the paper is to present a heuristic model of how vipassana meditation, by eroding dispositional tendencies rooted in the body-unconscious alters psychological time, transforming our felt-experience of time from a binding to a liberating force.
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  3.  16
    Anne Bruce (2007). Time(Lessness): Buddhist Perspectives and End-of-Life. Nursing Philosophy 8 (3):151-157.
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  4.  1
    Tilman Frasch (2013). Buddhist Councils in a Time of Transition: Globalism, Modernity and the Preservation of Textual Traditions. Contemporary Buddhism 14 (1):38-51.
    This article looks at what is genuinely new in the Buddhist transnationalism of the modern period. It examines the history of Buddhist councils and synods from the early gatherings after the demise of the Buddha to the Buddhist World Council in the twentieth century. These often international events followed a role-model, defined by the first three councils, of creating and handing down an authoritative version of the Buddha's teachings (dhamma) while they could also lead to a ?purification? of the monks' (...)
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  5.  26
    Mika Aaltonen (2011). Time-Space Contexts, Knowledge and Management. Philosophy of Management 10 (3):79-84.
    Our lives take place within specific time-space contexts, and in everyday life these contexts are taken as self-evident. Simultaneously, we have accepted the classical idea of fixed, permanent and acontextual truths. This paper argues that people use and are aware of various time-space contexts, and have implicitly created knowledge and approaches that work within them. The paper further argues that explicit consideration of time-space contexts should influence thetools, techniques and methods we use when making sense of each (...)
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  6.  9
    T. Thompson, The Management of Time: New Orders for Executive Education.
    The non-credit bearing and ongoing education and development of mid- to late-career corporate executives is known by the compound term executive education. Reductively stated, executive education, for its corporate consumers and its business school providers, is predicated on the relationship between an order and its execution ; a relationship I call the “order-execution cognate”. With the word execution derived from Greek for sequence, and with the sequence of an execution following-on from its corresponding order, sequentiality is the essence of execution, (...)
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  7.  11
    David R. Loy (2000). Saving Time: A Buddhist Perspective on the End. Contemporary Buddhism 1 (1):35-51.
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  8.  2
    Malhar N. Kumar (2014). Review of the Ethics and Etiquettes of Time Management of Manuscript Peer Review. [REVIEW] Journal of Academic Ethics 12 (4):333-346.
    With the ever expanding array of professional journals, pressures on the peer review process have increased considerably. Unless editors and publishers recognize the need for improving the efficiency of the process, the future of traditional peer review may be at risk. This is a review of the studies that have followed up the suggestions made by Ingelfinger in 1974 for improvement of manuscript peer review. Implementation of changes has been slow, despite the abundance of literature that suggests the necessary improvements. (...)
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  9.  2
    Hari Shankar Prasad (1996). Time in Buddhism and Leibniz. In Douwe Tiemersma & Henk Oosterling (eds.), Time and Temporality in Intercultural Perspective. Rodopi 53.
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  10.  39
    Bart Dessein (2011). Time, Temporality, and the Characteristic Marks of the Conditioned: Sarvāstivāda and Madhyamaka Buddhist Interpretations. Asian Philosophy 21 (4):341 - 360.
    According to the Buddhist concept of ?dependent origination? (prat?tyasamutp?da), discrete factors come into existence because of a combination of causes (hetu) and conditions (pratyaya). Such discrete factors, further, are combinations of five aggregates (pañ caskandha) that, themselves, are subject to constant change. Discrete factors, therefore, lack a self-nature (?tman). The passing through time of discrete factors is characterized by the ?characteristic marks of the conditioned?: birth (utp?da), change in continuance (sthityanyath?tva), and passing away (vyaya); or, alternatively: birth (j?ti), duration (...)
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  11.  19
    Kenneth K. Inada (1974). Time and Temporality: A Buddhist Approach. Philosophy East and West 24 (2):171-179.
    The buddhist approach to the concepts of time and temporality is necessarily based on the correct understanding of the ordinary but dynamically oriented experiential process. in such a process, the concept of time takes on conventional, arbitrary and abstract natures, and subsequently gives way to the concept of temporality which is part and parcel of the experiential process and directly opens up other buddhist doctrines such as relational origination and voidness of being. temporality is non-conventional 'lived time'.
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  12.  35
    Alexander Häfner, Verena Oberst & Armin Stock (2014). Avoiding Procrastination Through Time Management: An Experimental Intervention Study. Educational Studies 40 (3):352-360.
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  13.  4
    Genevieve Lloyd, Busy Lives : Descartes and Elisabeth on Time Management and the Philosophical Life.
    This is an analysis of the philosophy behind the exchange of letters between Descartes and Princess Elizabeth of Bohemia.
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  14.  2
    Daniel J. Simons & Kathleen M. Galotti (1992). Everyday Planning: An Analysis of Daily Time Management. Bulletin of the Psychonomic Society 30 (1):61-64.
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  15.  2
    Mohammad Javad Ghaed Mohammadi (2010). The Important Factors of Students 'Time Management Among Islamic Azad University'. Social Research 3 (6):57-73.
  16.  24
    Monima Chadha (2015). Time-Series of Ephemeral Impressions: The Abhidharma-Buddhist View of Conscious Experience. Phenomenology and the Cognitive Sciences 14 (3):543-560.
    In the absence of continuing selves or persons, Buddhist philosophers are under pressure to provide a systematic account of phenomenological and other features of conscious experience. Any such Buddhist account of experience, however, faces further problems because of another cardinal tenet of Buddhist revisionary metaphysics: the doctrine of impermanence, which during the Abhidharma period is transformed into the doctrine of momentariness. Setting aside the problems that plague the Buddhist Abhidharma theory of experience because of lack of persons, I shall focus (...)
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  17.  4
    Anne Bruce RN PhD (2007). Time(Lessness): Buddhist Perspectives and End-of-Life. Nursing Philosophy 8 (3):151–157.
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  18. Francis Ridley (2005). Time Management for Catholics [Book Review]. The Australasian Catholic Record 82 (2):249.
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  19.  1
    Ariel Linden & John L. Adams (2010). Evaluating Health Management Programmes Over Time: Application of Propensity Score‐Based Weighting to Longitudinal Data. Journal of Evaluation in Clinical Practice 16 (1):180-185.
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  20. Braj M. Sinha (1983). Time and Temporality in Sāṁkhya-Yoga and Abhidharma Buddhism. Munshiram Manoharlal.
     
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  21.  1
    Loic Merckel & Toyoaki Nishida (2009). Enabling Situated Knowledge Management for Complex Instruments by Real-Time Reconstruction of Surface Coordinate System on a Mobile Device. AI and Society 24 (1):85-95.
    We have developed an approach to implementing a system for managing situated knowledge for complex instruments. Our aim is to develop a system that guides a user through the steps for operating complex scientific instruments. A user manual is often inadequate support for a community of users, so direct communication with an expert is often required. One reason for this is that not all of the author’s expert knowledge was included in the manual, thus limiting the contents to explicit knowledge. (...)
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  22. Thomas H. Davenport & John Glaser (2006). Just-in-Time Delivery Comes to Knowledge Management. In Laurence Prusak & Eric Matson (eds.), Knowledge Management and Organizational Learning: A Reader. OUP Oxford
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  23.  9
    Charles A. Rarick (1994). The Philosophical Impact of Shintoism, Buddhism, and Confucianism on Japanese Management Practices. International Journal of Value-Based Management 7 (3):219-226.
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  24.  7
    John Shunji Yokota (2007). Whitehead, Buddhism, and the Reversibility of Time. Process Studies 36 (2):330-344.
    Pure Land Buddhism ascribes to Amida some of the roles ascribed to God by Whitehead. The failure of Whiteheadians to clarify how God can play these roles also leaves doubtful the claim of Pure Land Buddhism. On the other hand, Whitehead’s emphasis on perpetual perishing reinforces the original Buddhist teaching of impermanence and together they provide the basic insight for authentic life.
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  25. John M. Koller (1974). On Buddhist Views of Devouring Time. Philosophy East and West 24 (2):201-208.
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  26.  2
    Nirmeen Sabry, Dalia Dawoud, Adel Alansary, Natalia Hounsome & Darrin Baines (forthcoming). Evaluation of a Protocol-Based Intervention to Promote Timely Switching From Intravenous to Oral Paracetamol for Post-Operative Pain Management: An Interrupted Time Series Analysis. Journal of Evaluation in Clinical Practice:n/a-n/a.
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  27.  12
    Steve Odin (1994). The Epochal Theory of Time in Whitehead and Japanese Buddhism. Process Studies 23 (2):119-133.
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  28. Thom Brooks (forthcoming). Better Luck Next Time: A Comparative Analysis of Socrates and Mahayana Buddhism on Reincarnation. Journal of Indian Philosophy.
     
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  29.  8
    Marta Ormazabal, Eliot Rich & Jose M. Sarriegi (1998). Exploring Environmental Management Evolution Through Maturity States and Behavior Over Time Graphs. Emergence: Complexity and Organization 38:50.
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  30.  13
    David J. Kalupahana (1974). The Buddhist Conception of Time and Temporality. Philosophy East and West 24 (2):181-191.
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  31.  12
    Douglas W. Shrader (2000). Abhidhamma Studies: Buddhist Explorations of Consciousness and Time (Review). Philosophy East and West 50 (4):637-640.
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  32.  1
    Bancha Nakthong, Sitthisak Jumpadaeng & Souneth Phothisane (2014). Wat Phra Tat: Space and Environment Management of Buddhist Temples and Relics in the Esan Region. Asian Culture and History 7 (1).
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  33. Hidenao Abe, Miho Ohsaki, Hideto Yokoi & Takahira Yamaguchi (2006). Part VI-Risk Management Systems with Intelligent Data Analysis-Implementing an Integrated Time-Series Data Mining Environment Based on Temporal Pattern Extraction Methods: A Case Study of An. In O. Stock & M. Schaerf (eds.), Lecture Notes in Computer Science. Springer-Verlag 425-435.
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  34. Edward P. Buffet (1915). The Layman Revato: A Story of a Restless Mind in Buddhist India at the Time of Greek Influence. Journal of Philosophy, Psychology and Scientific Methods 12 (11):305-306.
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  35.  11
    Caroline A. F. Rhys Davids (ed.) (1900/1975). A Buddhist Manual of Psychological Ethics of the Fourth Century B.C.: Being a Translation, Now Made for the First Time, From the Original Pali, of the First Book in the Abhidhamma Piṭaka, Entitled Dhamma-Sangaṇi (Compendium of States or Phenomena). Distributed by Munshiram Manoharlal Publishers.
    Hesperides Press are republishing these classic works in affordable, high quality, modern editions, using the original text and artwork.
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  36. Claudio Martani, Cinzia Talamo & Giancarlo Paganin (2013). The Control, at the Design Stage, of Risks Related to Buildings Management Over Time. Techne: Journal of Technology for Architecture and Environment 6.
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  37. Richard Salomon (1996). An Inscribed Silver Buddhist Reliquary of the Time of King Kharaosta and Prince Indravarman. Journal of the American Oriental Society 116 (3):418-452.
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  38. Dirck Vorenkamp (1997). Hua-Yen Buddhism: Faith and Time in Fa-Tsang’s Thought. Dissertation, University of Wisconsin-Madison
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  39. Lin Zhigang (2010). Imperial Management System of the Qing Dynasty on Chinese Buddhism. Religious Studies 1:014.
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  40. Gus Koehler, Radiance of Time.
    For Vajrayana Buddhism, the now is an interval, a boundary, a point of tension and suspension with an atmosphere of uncertainty. It is a bifurcation point of variable length; its name is “bardo.” The bardo is immersed in the conventional, or “seeming” reality. It emerges from what is called the “unstained” ultimate or primordial emptiness or “basal clear light.” Further, the ultimate is not the sphere of cognition. Cognition, including cognition of time, belongs to conventional reality. Buddhahood, in (...)
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  41.  36
    Maria Heim (2011). Buddhist Ethics: A Review Essay. [REVIEW] Journal of Religious Ethics 39 (3):571-584.
    I argue that three recent studies (Imagining the Life Course, by Nancy Eberhardt; Sensory Biographies, by Robert Desjarlais; and How to Behave, by Anne Hansen) advance the field of Buddhist Ethics in the direction of the empirical study of morality. I situate their work within a larger context of moral anthropology, that is, the study of human nature in its limits and capacities for moral agency. Each of these books offers a finely grained account of particular and local Buddhist ways (...)
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  42. Stephen Bush, Frost F., S. Victor, Joseph Evans & B. (1999). Network Management of Predictive Mobile Networks. Journal of Network and Systems Management 7 (2).
    There is a trend toward the use of predictive systems in communications networks. At the systems and network management level predictive capabilities are focused on anticipating network faults and performance degradation. Simultaneously, mobile communication networks are being developed with predictive location and tracking mechanisms. The interactions and synergies between these systems present a new set of problems. A new predictive network management framework is developed and examined. The interaction between a predictive mobile network and the proposed (...)
     
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  43.  3
    Stephen Buetow (2004). Patient Experience of Time Duration: Strategies for 'Slowing Time' and 'Accelerating Time' in General Practices. Journal of Evaluation in Clinical Practice 10 (1):21-25.
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  44. Priyadarshi Patnaik, Suhita Chopra & D. Suar (eds.) (2009). Time in Indian Cultures: Diverse Perspectives. D.K. Printworld.
     
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  45.  15
    Paul Ghils (2015). Editorial, Cosmopolis. Spirituality, Religion and Politics. Cosmopolis. A Journal of Cosmopolitics 7 (3-4).
    Cosmopolis A Review of Cosmopolitics -/- 2015/3-4 -/- Editorial Dominique de Courcelles & Paul Ghils -/- This issue addresses the general concept of “spirituality” as it appears in various cultural contexts and timeframes, through contrasting ideological views. Without necessarily going back to artistic and religious remains of primitive men, which unquestionably show pursuits beyond the biophysical dimension and illustrate practices seeking to unveil the hidden significance of life and death, the following papers deal with a number of interpretations covering a (...)
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  46.  8
    Allen Hall & Lisa Berardino (2006). Teaching Professional Behaviors: Differences in the Perceptions of Faculty, Students, and Employers. [REVIEW] Journal of Business Ethics 63 (4):407 - 415.
    A review of the literature indicates that faculty, students, and employers recognize the importance of professional behaviors for a successful career. These professional behaviors were defined by business school faculty to include honesty and ethical decision making, regular attendance and punctuality, professional dress and appearance, participation in professional organizations, and appropriate behavior during meetings. This paper presents the results of a survey administered to managers, faculty, and students about how business school professors can teach these professional behaviors. A hypothesis was (...)
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  47.  1
    A. Das Gupta (2001). Corporate Ethical Dilemmas: Indian Models for Moral Management. Journal of Human Values 7 (2):171-191.
    The 'wall' that differentiates two different kinds of attitudes of the same person at different points of time denotes, as the author envisages, Conscious Attitudinal Infringement Area , where moral dilemmas take birth to bridge the two different kinds of attitudes to give way to attitudinal interrelatedness. In order to 'reinforce' CAIA to narrow the gap between personal behaviour and public behaviour, lead a moral life and behave ethically in public, there has to be harmony between the inner life (...)
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  48. Helena Knyazeva (2004). The Complex Nonlinear Thinking: Edgar Morin's Demand of a Reform of Thinking and the Contribution of Synergetics. World Futures 60 (5 & 6):389 – 405.
    Main principles of the complex nonlinear thinking which are based on the notions of the modern theory of evolution and self-organization of complex systems called also synergetics are under discussion in this article. The principles are transdisciplinary, holistic, and oriented to a human being. The notions of system complexity, nonlinearity of evolution, creative chaos, space-time definiteness of structure-attractors of evolution, resonant influences, nonlinear and soft management are here of great importance. In this connection, a prominent contribution made (...)
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  49.  14
    Jacob Needleman (1998). Time and the Soul. Currency/Doubleday.
    Time is the greatest modern scarcity. What used to be considered signs of success--being busy, having many responsibilities, being involved in many projects or activities--are today being felt as afflictions. The bestselling author of Money and the Meaning of Life, philosopher Jacob Needleman, shows how to take a bold and unconventional approach to time. The aim: to get more out of it by breaking free of our illusions about it. Needleman dispenses with tricks and techniques that only serve (...)
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  50. Finn Janning (2014). True Detective: Buddhism, Pessimism or Philosophy? Journal of Philosophy of Life 4 (4).
    The aim of this paper is to raise two questions. The first question is: How is pessimism related to Buddhism (and vice versa)? The second question is: What relation does an immanent philosophy have to pessimism and Buddhism, if any? Using True Detective, an American television crime drama, as my point of departure, first I will outline some of the likenesses between Buddhism and pessimism. At the same time, I will show how the conduct of one (...)
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