Search results for 'Umesh Chandra Sharma' (try it on Scholar)

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  1.  1
    Umesh Chandra Gupta, Shivakant Mishra, Sandeep Bhatia, Rastogi Rajul & Amit Sharma (2011). Evaluating the Strategies on Ethical Grounds for Phase 0 Oncology Clinical Trials. Journal of Clinical Research and Bioethics 2 (2).
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  2. H. R. Chopra, Umesh Chandra Sharma, M. K. Srivastava & MohdSabir Hussain (eds.) (1998). Library Science and its Facets. Ess Ess Publications.
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  3.  8
    Jayanthi Venkatadurai, Umesh Dhyani & Mohit Sharma (2014). Ethics and Morality Beyond Normative Theories. Asian Journal of Business Ethics 3 (1):35-39.
    What is ethics in the contemporary world? What is the need of defining ethics and, secondly, defining it in contemporary context? The meaning of ethics is so ambiguous to nonphilosophical academicians, corporate world, and others who look to the meaning in the branch of Philosophy called Ethics. At the end of endless debates, if the purpose of getting a definition is done, it is clarity in thinking in defining ethics which would happen. This may lead to clarity in the study (...)
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  4.  11
    Krishna Chandra Sharma (2006). On the Philosophy of Yoga. Journal of Philosophy: A Cross-Disciplinary Inquiry 2 (4):18-21.
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  5. Krishna Chandra Sharma (2005). A Brief Survey of Ideas of Georg Lukacs. Journal of Philosophy: A Cross-Disciplinary Inquiry 1 (3):6-7.
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  6. Krishna Chandra Sharma (2005). Departure of Marx From Traditional Philosophy. Journal of Philosophy: A Cross-Disciplinary Inquiry 1 (2):4-5.
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  7. Krishna Chandra Sharma (2005). Hegelian Legacy and Marxian Paradigm. Journal of Philosophy: A Cross-Disciplinary Inquiry 1 (1):4-5.
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  8.  6
    Arvind Sharma (2000). Comment by Arvind Sharma. Journal of Religious Ethics 28 (1):159-164.
    Comments on: JRE Focus on The 50th Anniversary of the Universal Declaration ofHuman Rights, Journal of Religious Ethics 26.2 “Rethinking Human Rights: A Review Essay on Religion, Relativism, and Other Matters” by David Little, Journal of Religious Ethics 27.1.
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  9. Ram Murti Sharma, Vempaṭi Kuṭumbaśāstrī, Pravesh Saxena & Priti Kaushik (eds.) (2012). Advaitamaṇiḥ: Professor Ram Murti Sharma Commemorative Volume = Advaitamaṇiḥ. Vidyanidhi Prakashan.
     
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  10. Arvind Sharma (2002). Modern Hindu Thought: The Essential Texts. Oxford University Press.
    Presenting biographies of such influential thinkers as Dayanand, Ramakrishna, Vivekananda, Keshub Chandra Sen and Gandhi, this work includes enthralling extracts from key writings of modern Hindu thinking. It will be of special interest to students and scholars of religion, classical philosophy, and Indian literature, as well as to anyone interested in Hinduism.
     
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  11.  8
    Sanjay Jain & Arun Sharma (1997). The Structure of Intrinsic Complexity of Learning. Journal of Symbolic Logic 62 (4):1187-1201.
    Limiting identification of r.e. indexes for r.e. languages (from a presentation of elements of the language) and limiting identification of programs for computable functions (from a graph of the function) have served as models for investigating the boundaries of learnability. Recently, a new approach to the study of "intrinsic" complexity of identification in the limit has been proposed. This approach, instead of dealing with the resource requirements of the learning algorithm, uses the notion of reducibility from recursion theory to compare (...)
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  12. Suresh Chandra (2004). Ramakanta Bal. In R. C. Pradhan (ed.), The Philosophy of Suresh Chandra. Icpr, New Delhi 257.
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  13. Matthew Kapstein, S. Radhakrishnan, Iqbal Singh & Arvind Sharma (eds.) (2004). The Buddhism Omnibus. Oxford University Press.
    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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  14.  8
    Arvind Sharma (2006). A Guide to Hindu Spirituality. World Wisdom.
    "Renowned scholar of Hinduism, Arvind Sharma, presents a concise and highly accessible introduction to the essence of Hindu spirituality which includes 13 black ...
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  15. Ramesh K. Sharma (2015). J.M.E. Mctaggart: Substance, Self, and Immortality. Lexington Books.
    This book seeks to critically expound and appraise the thoughts of the foremost British philosopher, J.M.E. McTaggart, with respect to three principal themes of his philosophy: substance, self, and immortality. Sharma draws on all of McTaggart’s major writings to provide a comprehensive exposition of his overall theory of reality.
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  16. Arvind Sharma (2008). The Philosophy of Religion and Advaita Vedānta: A Comparative Study in Religion and Reason. Penn State University Press.
    Philosophy of religion, as we know it today, emerged in the West and has been shaped by Western philosophical and theological trends, while the philosophical tradition of India flowed along its own course until the late nineteenth century, when active, if tentative, contact was established between the West and the East. This book provides a definite focus to this interaction by investigating issues raised in Western philosophy of religion from the perspective of Advaita Vedānta, the influential school of Indian thought. (...)
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  17. Matthew Kapstein, S. Radhakrishnan, Iqbal Singh & Arvind Sharma (eds.) (2004). The Buddhism Omnibus. Oxford University Press.
    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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  18. Radha R. Sharma & Neha P. Sharma (2015). Opening the Gender Diversity Black Box: Causality of Perceived Gender Equity and Locus of Control and Mediation of Work Engagement in Employee Well-Being. Frontiers in Psychology 6.
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  19. Suresh Sharma (1994). Swaraj and the Quest for Freedom— Rabindranath Tagore's Critique of Gandhi's Non-Cooperation. Thesis Eleven 39 (1):93-104.
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  20.  67
    S. Chandra (1974). Indian Social Concepts in the Latter Half of the 16Th Century. Diogenes 22 (87):23-33.
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  21.  16
    Pramodita Sharma & Sanjay Sharma (2011). Drivers of Proactive Environmental Strategy in Family Firms. Business Ethics Quarterly 21 (2):309-334.
    Globally, family firms are the dominant organizational form. Family involvement in business and unique family dynamics impacts organizational strategy and performance. However, family control of business has rarely been adopted as a discriminating variable in the organizations and the natural environment (ONE) research field. Drawing on the theory of planned behavior we develop a conceptual framework of the drivers of proactive environmental strategy (PES) in family firms. We argue that family involvement in business influences the attitudes, subjective norms, and perceived (...)
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  22.  7
    Robin Ss Kramer, Ulrich W. Weger & Dinkar Sharma (2013). The Effect of Mindfulness Meditation on Time Perception. Consciousness and Cognition 22 (3):846-852.
    Research has increasingly focussed on the benefits of meditation in everyday life and performance. Mindfulness in particular improves attention, working memory capacity, and reading comprehension. Given its emphasis on moment-to-moment awareness, we hypothesised that mindfulness meditation would alter time perception. Using a within-subjects design, participants carried out a temporal bisection task, where several probe durations are compared to “short” and “long” standards. Following this, participants either listened to an audiobook or a meditation that focussed on the movement of breath in (...)
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  23. Ramesh Kumar Sharma (2004). Manyness of Selves, Samkhya, and K. C. Bhattacharyya. Philosophy East and West 54 (4):425-457.
    : Classical Sāmkhya, as represented by Īśvarakrsna's Sāmkhya-kārikā, is well known for its attempt to prove not only the reality but the plurality of selves (purusa-bahutva). The Sāmkhya argument, since it proceeds from the reality of the manyness of the bodies as its basic premise, approximates, even if not in every detail, the 'argument from analogy' in its traditional form (which the essay tries to explicate). One distinguished modern interpreter, K. C. Bhattacharyya, however, not satisfied with this account, attempts to (...)
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  24. Pratap Chandra (1971). Was Early Buddhism Influenced by the Upanisads? Philosophy East and West 21 (3):317-324.
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  25.  58
    Sudhir Chandra (1994). "The Language of Modern Ideas": Reflections On an Ethnological Parable. Thesis Eleven 39 (1):39-51.
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  26.  22
    Dheeraj Sharma, Shaheen Borna & James M. Stearns (2009). An Investigation of the Effects of Corporate Ethical Values on Employee Commitment and Performance: Examining the Moderating Role of Perceived Fairness. [REVIEW] Journal of Business Ethics 89 (2):251 - 260.
    Corporate ethical values (CEVs) can be viewed outside the realm of organizational training, standard operating procedures, reward and punishment systems, formal statements, and as more representative of the real nature of the organization (Organ, 1988). Past researchers have empirically demonstrated the direct influence of CEVs on job performance. This study argues that employees' perception of organizational fairness will create perceptual distortion of CEVs. The results of the study indicate that perceived fairness moderates the influence of CEVs on two seminal outcomes, (...)
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  27.  38
    Ravi Sharma (2013). Commentary On Fine. Proceedings of the Boston Area Colloquium of Ancient Philosophy 28 (1):147-157.
  28.  47
    S. Chandra (1972). A Note On the Decentring of History and Apprehension By All People of Their History. Diogenes 20 (77):92-109.
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  29.  6
    Tiina M. Eilola, Jelena Havelka & Dinkar Sharma (2007). Emotional Activation in the First and Second Language. Cognition and Emotion 21 (5):1064-1076.
  30.  18
    Bradley Wyble, Dinkar Sharma & Howard Bowman (2008). Strategic Regulation of Cognitive Control by Emotional Salience: A Neural Network Model. Cognition and Emotion 22 (6):1019-1051.
  31.  5
    Krist R. Swimberghe, Dheeraj Sharma & Laura Willis Flurry (2011). Does a Consumer's Religion Really Matter in the Buyer–Seller Dyad? An Empirical Study Examining the Relationship Between Consumer Religious Commitment, Christian Conservatism and the Ethical Judgment of a Seller's Controversial Business Decision. Journal of Business Ethics 102 (4):581-598.
    Religion is an important cultural and individual difference variable. Yet, despite its obvious importance in consumers’ lives, religion in the United States has been under-researched. This study addresses that gap in the literature and investigates the influence of consumer religion in the buyer–seller dyad. Specifically, this study examines the influence of consumer religious commitment and a Christian consumer’s conservative beliefs in the United States on store loyalty when retailers make business decisions which are potentially reli- gious objectionable. This study uses (...)
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  32.  96
    Ruth Katz & Arvind Sharma (1977). The Aesthetics of Abhinavagupta. British Journal of Aesthetics 17 (3):259-265.
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  33. J. A. Smerdon, L. H. Wearing, J. K. Parle, L. Leung, H. R. Sharma, J. Ledieu & R. Mcgrath (2008). Ordering of Adsorbed Species on Quasicrystal Surfaces. Philosophical Magazine 88 (13-15):2073-2082.
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  34.  31
    D. B. Sharma (1987). Obituary. Journal of Indian Philosophy 15 (2):111-114.
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  35.  1
    Shyam Thapa, Sharad K. Sharma & Naresh Khatiwada (2014). Women's Knowledge of Abortion Law and Availability of Services in Nepal. Journal of Biosocial Science 46 (2):266-277.
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  36.  7
    Ajay Sharma & His Mercy Enclave (2011). Derivation of∆ E=∆ Mc 2 Revisited. Apeiron 18 (3):270.
  37.  36
    Arvind Sharma (1979). Fate and Free Will in the Bhagavadgītā. Religious Studies 15 (4):531 - 537.
    The issue of free will versus fate can be analysed in three ways in relation to the Bhagavadgīā,: by focusing on those verses of the Gita which address themselves to this question; by focusing on the figure of Arjuna himself who, as will be shown, crystallizes around his person the issue of free will and fate; and by focusing on the Kauravas who are similarly involved in the issue.
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  38.  11
    L. Bishwanath Sharma (2008). Wittgenstein's Method of Philosophical Analysis. Proceedings of the Xxii World Congress of Philosophy 39:223-235.
    The present work attempts to explicate the philosophical method of Wittgenstein, which he formulated in the Tractatus in order to determine the meanings of our linguistic expressions by analyzing the basic structure of the language. Wittgenstein attempts to show that traditional philosophical problems can be avoided entirely by application of an appropriate methodology. The analysis of language is one important tool of solving problems. The role of language as a central concerned of Analytic philosophers is the dimension most involved in (...)
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  39.  37
    Ashish Chandra & Gary A. Holt (1999). Pharmaceutical Advertisements: How They Deceive Patients. [REVIEW] Journal of Business Ethics 18 (4):359 - 366.
    Pharmaceutical advertising is one of the most important kinds of advertising that can have a direct impact on the health of a consumer. Hence, this necessitates the fact that it is essential for advertisers of such products to take special care and additional responsibility when devising the promotional strategies of these products. In reality, it has been observed that pharmaceutical product advertisers often promoted their products to achieve their own goals at the potential risk of having an adverse effect on (...)
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  40.  2
    Shyam Thapa, Sharad K. Sharma & Naresh Khatiwada (2013). Women's Knowledge of Abortion Law and Availability of Services in Nepal. Journal of Biosocial Science 46 (2):1-12.
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  41.  62
    C. S. Sharma (1982). The Role of Mathematics in Physics. British Journal for the Philosophy of Science 33 (3):275-286.
  42.  4
    Serena K. Sharma (2009). The Legacy of Jus Contra Bellum: Echoes of Pacifism in Contemporary Just War Thought. Journal of Military Ethics 8 (3):217-230.
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  43.  12
    Derek A. Muller, Manjula D. Sharma & Peter Reimann (2008). Raising Cognitive Load with Linear Multimedia to Promote Conceptual Change. Science Education 92 (2):278-296.
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  44.  3
    Sharad Kumar Sharma, Yothin Sawangdee & Buppha Sirirassamee (2007). Access to Health: Women’s Status and Utilization of Maternal Health Services in Nepal. Journal of Biosocial Science 39 (5):671.
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  45.  14
    Nandini Chandra (2012). The Prehistory of the Superhero Comics in India (1976–1986). Thesis Eleven 113 (1):57-77.
    The world of the Hindi heroes of the 1970s, while decked in battle gear, largely belonged to the official state apparatus, either as members of vigilante self-defence squads – of which Bahadur was a pioneer – or bonafide members of the police force, like Inspector Vikram. The costumed superhero only emerged at the end of the Nehruvian period, gradually coming to defy its signature science and rationality. My article seeks to explore questions of the political economy of the superhero genre (...)
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  46.  28
    R. K. Sharma (2001). Dreamless Sleep and Some Related Philosophical Issues. Philosophy East and West 51 (2):210-231.
    The phenomenon of dreamless sleep and its philosophical consequences, particularly deep sleep's relevance to such issues as Self, Consciousness, Personal Identity, Unity of Subject, and Disembodied Life, are explored through a discussion, in varying detail, of certain noted doctrines and views--for example of Advaita Vedānta, Hegel, and H. D. Lewis. Finally, with a cue from Leibniz and McTaggart, the suggestion is made that at no stage during sleep is the self without some perceptions, however indeterminate. Support for this hypothesis is (...)
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  47.  34
    Arvind Sharma (2008). Karma, Rebirth, and the Problem of Evil: An Interjection in the Debate Between Whitley Kaufman and Monima Chadha and Nick Trakakis. Philosophy East and West 58 (4):pp. 572-575.
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  48.  9
    Arvind Sharma (1978). Modern Isolation Research and the Buddhist Concept of Pubbenivāsānussatiñāṇa or Retrocognitive Knowledge. International Philosophical Quarterly 18 (3):335-339.
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  49.  9
    Vibhas Chandra (2008). The Linguistic Self. Proceedings of the Xxii World Congress of Philosophy 39:31-34.
    The account of meaning has remained unsatisfactory within the western philosophical tradition. Thus, a radically new approach that spotlights the semantic transaction has now become imperative to broaden our understanding of the issue. Drawing on leads from contemporary thinkers, but essentially guided by the insights of Indian savants of yore, this paper attempts to crack the riddle of meaning by offering a language metaphysics which extends the scope of self in thisprocess. At the core lies the interplay of the transcendental (...)
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  50.  10
    Aruind Sharma (1991). Humanistic Versus Social-Scientific Approaches to Religion. Zygon 26 (4):541-546.
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