Search results for 'Ved Mehta' (try it on Scholar)

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  1. Ved Mehta (1962/1983). Fly and the Fly-Bottle: Encounters with British Intellectuals. Columbia University Press.
     
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  2.  20
    Jarava Lal Mehta (1992). J.L. Mehta on Heidegger, Hermeneutics, and Indian Tradition. E.J. Brill.
    This book presents a selection of essays by the Indian philosopher J.L. Mehta on the topics of hermeneutics and phenomenology containing many original ...
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  3.  1
    Rainer Haas (1971). Ved Mehta: Theologie zwischen Tür und Angel. Porträt einer Avantgarde, Zwingli-Verlag, Zürich 1968, 280 pp. [REVIEW] Zeitschrift für Religions- Und Geistesgeschichte 23 (3):283-284.
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  4.  9
    Pratap Bhanu Mehta (2003). Empire and Moral Identity. Ethics and International Affairs 17 (2):49–62.
    Mehta examines, briefly, whether America is vulnerable to the "corruptions" of empire and the weight we should place on this moral consideration.
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  5.  76
    Neil Mehta (2015). Knowledge and Other Norms for Assertion, Action, and Belief: A Teleological Account. Philosophy and Phenomenological Research 91 (1).
    Here I advance a unified account of the structure of the epistemic normativity of assertion, action, and belief. According to my Teleological Account, all of these are epistemically successful just in case they fulfill the primary aim of knowledgeability, an aim which in turn generates a host of secondary epistemic norms. The central features of the Teleological Account are these: it is compact in its reliance on a single central explanatory posit, knowledge-centered in its insistence that knowledge sets the fundamental (...)
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  6. Neil Mehta (2014). The Limited Role of Particulars in Phenomenal Experience. Journal of Philosophy 111 (6):311-331.
    Consider two deeply appealing thoughts: first, that we experience external particulars, and second, that what it’s like to have an experience – the phenomenal character of an experience – is somehow independent of external particulars. The first thought is readily captured by phenomenal particularism, the view that external particulars are sometimes part of the phenomenal character of experience. The second thought is readily captured by phenomenal generalism, the view that external particulars are never part of phenomenal character. -/- Here I (...)
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  7.  2
    Uday Singh Mehta (1999). Liberalism and Empire: A Study in Nineteenth-Century British Liberal Thought. University of Chicago Press.
    Shedding light on a fundamental tension in liberal theory, Liberalism and Empire reaches beyond post-colonial studies to revise our conception of the grand liberal tradition and the conception of experience with which it is associated.
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  8.  5
    N. Noy, S. Bickel, E. Zion-Golumbic, M. Harel, T. Golan, I. Davidesco, C. A. Schevon, G. M. McKhann, R. R. Goodman, C. E. Schroeder, A. D. Mehta & R. Malach (2015). Ignition’s Glow: Ultra-Fast Spread of Global Cortical Activity Accompanying Local “Ignitions” in Visual Cortex During Conscious Visual Perception. Consciousness and Cognition 35:206-224.
  9.  90
    Neil Mehta (2013). Is There a Phenomenological Argument for Higher-Order Representationalism? Philosophical Studies 164 (2):357-370.
    In his 2009 article “Self-Representationalism and Phenomenology,” Uriah Kriegel argues for self-representationalism about phenomenal consciousness primarily on phenomenological grounds. Kriegel’s argument can naturally be cast more broadly as an argument for higher-order representationalism. I examine this broadened version of Kriegel’s argument in detail and show that it is unsuccessful for two reasons. First, Kriegel’s argument (in its strongest form) relies on an inference to the best explanation from the claim that all experiences of normal adult human beings are accompanied by (...)
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  10.  1
    E. Walsh, M. A. Mehta, D. A. Oakley, D. N. Guilmette, A. Gabay, P. W. Halligan & Q. Deeley (2014). Using Suggestion to Model Different Types of Automatic Writing. Consciousness and Cognition 26:24-36.
    Our sense of self includes awareness of our thoughts and movements, and our control over them. This feeling can be altered or lost in neuropsychiatric disorders as well as in phenomena such as “automatic writing” whereby writing is attributed to an external source. Here, we employed suggestion in highly hypnotically suggestible participants to model various experiences of automatic writing during a sentence completion task. Results showed that the induction of hypnosis, without additional suggestion, was associated with a small but significant (...)
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  11.  62
    Neil Mehta (2013). Beyond Transparency: The Spatial Argument for Experiential Externalism. Philosophers' Imprint 13 (8).
    I highlight a neglected but striking phenomenological fact about our experiences: they have a pervasively spatial character. Specifically, all (or almost all) phenomenal qualities – roughly, the introspectible, philosophically puzzling properties that constitute ‘what it’s like’ to have an experience – introspectively seem instantiated in some kind of space. So, assuming a very weak charity principle about introspection, some phenomenal qualities are instantiated in space. But there is only one kind of space – the ordinary space occupied by familiar objects. (...)
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  12.  5
    Harsh Bhasin & Sushant Mehta (forthcoming). On the Applicability of Diploid Genetic Algorithms. AI and Society.
  13.  6
    Neil Mehta (2015). Knowledge and Other Norms for Assertion, Action, and Belief: A Teleological Account. Philosophy and Phenomenological Research 92 (1).
    Here I advance a unified account of the structure of the epistemic normativity of assertion, action, and belief. According to my Teleological Account, all of these are epistemically successful just in case they fulfill the primary aim of knowledgeability, an aim which in turn generates a host of secondary epistemic norms. The central features of the Teleological Account are these: it is compact in its reliance on a single central explanatory posit, knowledge-centered in its insistence that knowledge sets the fundamental (...)
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  14.  15
    Neeta Mehta (2011). Mind-Body Dualism: A Critique From a Health Perspective. Mens Sana Monographs 9 (1):202-209.
    Philosophical theory about the nature of human beings has far reaching consequences on our understanding of various issues faced by them. Once taken as self-evident, it becomes the foundation on which knowledge gets built. The cause of concern is that this theoretical framework rarely gets questioned despite its inherent limitations and self-defeating consequences, leading to crisis in the concerned field. The field, which is facing crisis today, is that of medicine, and the paradigmatic stance that is responsible for the crisis (...)
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  15.  6
    Masud Husain & Mitul A. Mehta (2011). Cognitive Enhancement by Drugs in Health and Disease. Trends in Cognitive Sciences 15 (1):28-36.
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  16.  18
    Judith Mehta, Chris Starmer & Robert Sugden (1994). Focal Points in Pure Coordination Games: An Experimental Investigation. Theory and Decision 36 (2):163-185.
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  17.  3
    Robert A. Josephs, Pranjal H. Mehta & Justin M. Carré (2011). Gender and Social Environment Modulate the Effects of Testosterone on Social Behavior: Comment on Eisenegger Et Al. Trends in Cognitive Sciences 15 (11):509-510.
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  18.  6
    Jeffrey M. Zacks, Shawn Kumar, Richard A. Abrams & Ritesh Mehta (2009). Using Movement and Intentions to Understand Human Activity. Cognition 112 (2):201-216.
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  19.  31
    Pratap Bhanu Mehta (2000). Cosmopolitanism and the Circle of Reason. Political Theory 28 (5):619-639.
    What I require is a convening of my culture's criteria, in order to confront them with my words and life as I pursue them and as I may pursue them; and at the same time to confront my words and life as I pursue them with the life my culture's words may imagine for me: to confront the culture with itself, along the lines it meets in me. Stanley Cavell.
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  20.  39
    Neil Mehta (2012). Exploring Subjective Representationalism. Pacific Philosophical Quarterly 93 (4):570-594.
    Representationalism is, roughly, the view that experiencing is to be analyzed wholly in terms of representing. But what sorts of properties are represented in experience? According to a prominent form of representationalism, objective representationalism, experiences represent only objective (i.e. suitably mind-independent) properties. I explore subjective representationalism, the view that experiences represent at least some subjective (i.e. suitably mind-dependent) properties. Subjective representationalists, but not objective representationalists, can accommodate cases of illusion-free phenomenal inversion. Moreover, subjective representationalism captures the so-called transparency of experience, (...)
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  21.  26
    Neil Mehta (2013). How to Explain the Explanatory Gap. Dialectica 67 (2):117-135.
    I construct a tempting anti-physicalist argument, which sharpens an explanatory gap argument suggested by David Chalmers and Frank Jackson. The argument relies crucially on the premise that there is a deep epistemic asymmetry (which may be identified with the explanatory gap) between phenomenal truths and ordinary macroscopic truths. Many physicalists reject the argument by rejecting this premise. I argue that even if this premise is true, the anti-physicalist conclusion should be rejected, and I provide a detailed, physicalist-friendly explanation of the (...)
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  22.  14
    Uday Singh Mehta (2010). Gandhi on Democracy, Politics and the Ethics of Everyday Life. Modern Intellectual History 7 (2):355-371.
    This paper is about Gandhi's critique of politics, of which his ambivalence towards democracy was a part. I argue that for Gandhi the ground of moral action is fearlessness, while that of political reason is security and self-defense. Gandhi sees the context of moral action in the mundane fabric of everyday life, in places such as the family and the village. For that reason he does not believe that moral action requires being supplemented by the particular kind of unity which (...)
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  23.  3
    Deirdre McCloskey, Arjo Klamer, Judith Mehta & Jack Amariglio (1998). The Value of Culture. Human Studies 21:327-328.
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  24.  10
    Brinda Mehta (2002). Addressing Marginality Through the "Coolie/Dougla" Stereotype in CLR James's Minty Alley. Clr James Journal 9 (1):37-66.
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  25.  8
    J. L. Mehta (1971). Commentary on Marc Galanter's "Hinduism, Secularism, and the Indian Judiciary". Philosophy East and West 21 (4):489-492.
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  26.  31
    J. L. Mehta (1970). Heidegger and the Comparison of Indian and Western Philosophy. Philosophy East and West 20 (3):303-317.
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  27.  4
    Brinda Mehta & Paget Henry (2002). From the Editors. Clr James Journal 9 (1):2-2.
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  28.  9
    Suman Mehta (2003). Thinking-A Polymorphous Concept. Indian Philosophical Quarterly 30 (1):127-136.
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  29.  22
    J. L. Mehta (1978). Heidegger and Vedanta. International Philosophical Quarterly 18 (2):121-149.
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  30.  2
    Freda Newcombe, Ziyah Mehta & Edward Hf de Haan (1994). Category Specificity in Visual Recognition. In Martha J. Farah & G. Ratcliff (eds.), The Neuropsychology of High-Level Vision. Lawrence Erlbaum
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  31. Jarava Lal Mehta (1990). Philosophy and Religion: Essays in Interpretation. Indian Council of Philosophical Research in Association with Munshiram Manoharlal Publishers.
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  32.  5
    K. P. Mehta, J. Coveney, P. Ward & E. Handsley (2014). Parents' and Children's Perceptions of the Ethics of Marketing Energy-Dense Nutrient-Poor Foods on the Internet: Implications for Policy to Restrict Children's Exposure. Public Health Ethics 7 (1):21-34.
    Children’s exposure to the marketing of energy-dense nutrient-poor (EDNP) foods is a public health concern and marketing investment is known to be shifting to non-broadcast media, such as the Internet. This paper examines the perceptions of parents and children on ethical aspects of food marketing to which children are exposed. The research used qualitative methods with parent-child (aged between 8–13 years), from South Australia. Thirteen parent-child pairs participated in this research. Ethical concerns raised by parents and children included, the marketing (...)
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  33. J. L. Mehta (1985). India and the West the Problem of Understanding.
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  34.  3
    Patchen Markell Lukes, Pratap Mehta, Jim Miller, Anthony Pagden, Jennifer Pitts, Melvin Richter, Patrick Riley, Richard Tuck & Linda Zerilli (1999). Anti-Imperialism*/Bysankarmuthu. Social Research 66 (4).
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  35.  10
    Geeta S. Mehta (1993). Yajna (Sacrifice) as a Cosmic Obligation. Social Philosophy Today 9:301-313.
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  36.  2
    Pratap B. Mehta (1997). Pluralism After Liberalism? Critical Review 11 (4):503-518.
    John Gray argues that the doctrine of value pluralism poses a serious challenge for liberalisms of the Rawlsian and Millian kind. The only proper political doctrine that is compatible with value pluralism is a modus vivendi that can take various forms. But in truth, value pluralism does little to diminish the appeal of liberalism. Under modern conditions, any half‐decent modus vivendi will look more like liberalism than Gray supposes.
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  37. Jarava Lal Mehta (1971). The Philosophy of Martin Heidegger. New York,Harper & Row.
     
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  38.  2
    Jerome A. Singh, Busi Nkala, Eric Amuah, Nalin Mehta & Aasim Ahmad (2003). The Ethics of Nurse Poaching From the Developing World. Nursing Ethics 10 (6):666-670.
    Recruiting nurses from other countries is a long-standing practice. In recent years many countries in the developed world have more frequently recruited nurses from the developing world, causing an imbalance in the health services in often already impoverished countries. Despite guidelines and promises by developed countries that the practice should cease, it has largely failed to do so. A consortium of authors from countries that have experienced significant nurse poaching consider the ethical aspects behind this continuing practice.
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  39.  12
    J. L. Mehta (1974). The Problem of Philosophical Reconception in the Thought of K. C. Bhattacharyya. Philosophy East and West 24 (1):59-70.
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  40. Pratap Bhanu Mehta (2001). The Ethical Irrationality of the World: Weber and Hindu Ethics. Critical Horizons 2 (2):203-225.
    This paper argues that Weber ought to be read as a comparative ethicist who brings his German intellectual inheritance, especially Schopenauer and Nietzsche, to a dialogue with ethical traditions in India and China. It shows that Weber not only had a supple understanding of the tensions within Hindu ethics, his own account of value often closely corresponds to Hindu axiology and was enriched by an encounter with it.
     
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  41.  3
    G. Mehta (1974). Book Reviews: The Marginal Revolution in Economics. R. D. Collison Black, A. W. Coats, Crauford D. W. Goodwin, Editors. Durham (N.C.): Duke University Press, I973. $7.50. [REVIEW] Philosophy of the Social Sciences 4 (2):306-309.
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  42.  3
    Monika Mehta (2002). Reflections on Film Studies. Film-Philosophy 6 (1).
    _Reinventing Film Studies_ Edited by Christine Gledhill and Linda Williams London: Arnold Publishers, 2000 ISBN 0-340-67723-6 464 pp.
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  43.  7
    J. L. Mehta (1989). Problems of Understanding. Philosophy East and West 39 (1):3-12.
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  44.  1
    Brinda Mehta (2012). Addressing Marginality Through The. Clr James Journal 9 (1):37-66.
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  45.  2
    Dhawal Mehta, Jatin Pancholi & Paurav Shukla (2004). Action Research in Policy Making: A Case in the Dairy Industry in Gujarat, India. [REVIEW] AI and Society 18 (4):344-363.
    Action research has been extensively used world-wide for decision making related to policy due to its nature of involving the researcher and decision maker in the process. Following independence in India, one of the major revolutions was brought about in the dairy sector with regard to complete management systems. Most innovations and changes occurred in the line function while the staff function was more often neglected in the overall change. The authors undertook an action research study focusing (...)
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  46.  2
    M. Mehta (2005). Value Orientations of HRD Professionals in India. Journal of Human Values 11 (2):103-115.
    Just as values are like beacons for an individual, so they are for a profession, especially for HRD—a value–based management profession. Given the sweeping changes taking place in the business environment, it is plausible that the value orientation of HRD professionals have also changed. In an attempt to understand this, the study being presented here identified 11 value orientations, with ethico–moral, customer and quality orientations the three top ranking value orientations of HRD professionals. The study also discusses respondents’ rating of (...)
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  47.  6
    J. L. Mehta (1977). Finding Heidegger. Research in Phenomenology 7 (1):5-11.
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  48.  1
    N. Jack Kanak & Zulekha Mehta (1977). Transfer in the W1-R2 Verbal Discrimination Paradigm as a Function of Instructions. Bulletin of the Psychonomic Society 10 (6):493-495.
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  49.  2
    V. R. Mehta (1975). The Origins of English Idealism in Relation to Oxford. Journal of the History of Philosophy 13 (2):177-187.
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  50. Taiaike Alfred, Dipesh Chakabarty, Enrique Dussel, Emmanuel Eze, Vicki Hsueh, Margaret Kohn, Pratap Bhanu Mehta, Sankar Muthu, Bhikhu Parekh, Jennifer Pitts, Ofelia Schutte, Jessé Souza & Iris Marion Young (2011). Colonialism and its Legacies. Lexington Books.
    Colonialism and Its Legacy brings together essays by leading scholars in both the fields of political theory and the history of political thought about European colonialism and its legacies, and postcolonial social and political theory. The essays explore the ways in which European colonial projects structured and shaped much of modern political theory, how concepts from political philosophy affected and were realized in colonial and imperial practice, and how we can understand the intellectual and social world left behind by a (...)
     
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