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.score: 240.0
     
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  2. Jarava Lal Mehta (1992). J.L. Mehta on Heidegger, Hermeneutics, and Indian Tradition. E.J. Brill.score: 210.0
    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. 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.score: 150.0
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  4. Neil Mehta (2013). Is There a Phenomenological Argument for Higher-Order Representationalism? Philosophical Studies 164 (2):357-370.score: 30.0
    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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  5. Neil Mehta (2013). Beyond Transparency: The Spatial Argument for Experiential Externalism. Philosophers' Imprint 13 (8).score: 30.0
    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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  6. Neil Mehta (forthcoming). The Limited Role of Particulars in Phenomenal Experience. Journal of Philosophy.score: 30.0
    By considering imaginative experiences, radically different experiences of a single object, and other data, I argue that external particulars are sometimes parts of experience but are never parts of phenomenal character.
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  7. Pratap Bhanu Mehta (2000). Cosmopolitanism and the Circle of Reason. Political Theory 28 (5):619-639.score: 30.0
    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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  8. J. L. Mehta (1970). Heidegger and the Comparison of Indian and Western Philosophy. Philosophy East and West 20 (3):303-317.score: 30.0
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  9. Neil Mehta (2012). Exploring Subjective Representationalism. Pacific Philosophical Quarterly 93 (4):570-594.score: 30.0
    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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  10. J. L. Mehta (1978). Heidegger and Vedanta. International Philosophical Quarterly 18 (2):121-149.score: 30.0
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  11. Pratap Bhanu Mehta (2001). The Ethical Irrationality of the World: Weber and Hindu Ethics. Critical Horizons 2 (2):203-225.score: 30.0
    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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  12. Neil Mehta (2013). How to Explain the Explanatory Gap. Dialectica 67 (2):117-135.score: 30.0
    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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  13. Pratap Bhanu Mehta (2003). Empire and Moral Identity. Ethics and International Affairs 17 (2):49–62.score: 30.0
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  14. Judith Mehta, Chris Starmer & Robert Sugden (1994). Focal Points in Pure Coordination Games: An Experimental Investigation. Theory and Decision 36 (2):163-185.score: 30.0
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  15. J. L. Mehta (1977). Finding Heidegger. Research in Phenomenology 7 (1):5-11.score: 30.0
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  16. J. L. Mehta (1989). Problems of Understanding. Philosophy East and West 39 (1):3-12.score: 30.0
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  17. Neil Mehta & George A. Mashour (2013). General and Specific Consciousness: A First-Order Representationalist Approach. Frontiers in Psychology 4.score: 30.0
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  18. Neeta Mehta (2011). Mind-Body Dualism: A Critique From a Health Perspective. Mens Sana Monographs 9 (1):202-209.score: 30.0
    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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  19. J. L. Mehta (1974). The Problem of Philosophical Reconception in the Thought of K. C. Bhattacharyya. Philosophy East and West 24 (1):59-70.score: 30.0
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  20. 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.score: 30.0
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  21. Monika Mehta (2002). Reflections on Film Studies. Film-Philosophy 6 (1).score: 30.0
    _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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  22. Suman Mehta (2003). Thinking-A Polymorphous Concept. Indian Philosophical Quarterly 30 (1):127-136.score: 30.0
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  23. Jeffrey M. Zacks, Shawn Kumar, Richard A. Abrams & Ritesh Mehta (2009). Using Movement and Intentions to Understand Human Activity. Cognition 112 (2):201-216.score: 30.0
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  24. Uday Singh Mehta (2010). Gandhi on Democracy, Politics and the Ethics of Everyday Life. Modern Intellectual History 7 (2):355-371.score: 30.0
    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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  25. M. Mehta (2005). Value Orientations of HRD Professionals in India. Journal of Human Values 11 (2):103-115.score: 30.0
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  26. Geeta S. Mehta (1993). Yajna (Sacrifice) as a Cosmic Obligation. Social Philosophy Today 9:301-313.score: 30.0
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  27. 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.score: 30.0
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  28. Brinda Mehta (2002). Addressing Marginality Through the "Coolie/Dougla" Stereotype in CLR James's Minty Alley. Clr James Journal 9 (1):37-66.score: 30.0
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  29. 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.score: 30.0
    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 on staff function (...)
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  30. J. L. Mehta (1971). Commentary on Marc Galanter's "Hinduism, Secularism, and the Indian Judiciary". Philosophy East and West 21 (4):489-492.score: 30.0
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  31. 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.score: 30.0
    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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  32. V. R. Mehta (1975). The Origins of English Idealism in Relation to Oxford. Journal of the History of Philosophy 13 (2):177-187.score: 30.0
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  33. 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.score: 30.0
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  34. 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.score: 30.0
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  35. A. C. Bouquet, Nathmal Tatia & Mohan Lal Mehta (1956). Studies in Jaina Philosophy.Outlines of Jaina Philosophy. Philosophical Quarterly 6 (25):379.score: 30.0
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  36. Karen Emmorey, Stephen McCullough, Sonya Mehta & Thomas J. Grabowski (2014). How Sensory-Motor Systems Impact the Neural Organization for Language: Direct Contrasts Between Spoken and Signed Language. Frontiers in Psychology 5.score: 30.0
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  37. Arthur M. Glenberg & Sarita Mehta (2008). The Limits of Covariation. In Manuel de Vega, Arthur M. Glenberg & Arthur C. Graesser (eds.), Symbols and Embodiment: Debates on Meaning and Cognition. Oxford University Press. 11.score: 30.0
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  38. Masud Husain & Mitul A. Mehta (2011). Cognitive Enhancement by Drugs in Health and Disease. Trends in Cognitive Sciences 15 (1):28-36.score: 30.0
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  39. 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.score: 30.0
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  40. 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).score: 30.0
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  41. Deirdre McCloskey, Arjo Klamer, Judith Mehta & Jack Amariglio (1998). The Value of Culture. Human Studies 21:327-328.score: 30.0
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  42. Uday Mehta (2010). A Discriminating Politics. In Roger Berkowitz, Jeffrey Katz & Thomas Keenan (eds.), Thinking in Dark Times: Hannah Arendt on Ethics and Politics. Fordham University Press.score: 30.0
     
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  43. Brinda Mehta (2012). Addressing Marginality Through The. Clr James Journal 9 (1):37-66.score: 30.0
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  44. Vrajendra Raj Mehta (1968). A Theory of Politics. Delhi, Sultan Chand.score: 30.0
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  45. Mahesh M. Mehta (2005). Dharma and Mokṣa : Conflict, Continuity, and Identity. In Ashok Vohra, Arvind Sharma & Mrinal Miri (eds.), Dharma, the Categorial Imperative. D.K. Printworld.score: 30.0
     
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  46. Mahesh M. Mehta (2005). Dharma and Moksa. In Ashok Vohra, Arvind Sharma & Mrinal Miri (eds.), Dharma, the Categorial Imperative. D.K. Printworld. 88.score: 30.0
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  47. Dhawal Mehta & Bhalchandra Joshi (2002). Entrepreneurial Innovations in Gujarat. AI and Society 16 (1-2):73-88.score: 30.0
    Gujarat has been identified as an enterpreneurial hub of India, primarily due to the innovative behaviour of Gujarati entrepreneurs. This has led Gujarat to become known as a model of enterpreneurial innovations. This model of enterpreneurial innovations has been developed from a study of entrepreneurs in a variety of industries from the region and several industrial clusters of enterprises in Gujarat. The study points to the transformation of many communities, particularly the Patel community, which was traditionally an agricultural community, into (...)
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  48. Vrajendra Raj Mehta (1968). Hegel and the Modern State. New Delhi, Associated Pub. House.score: 30.0
     
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  49. G. L. Mehta (1960). Harold Laski Revisited. Ahmedabad, India, Harold Laski Institute of Political Science.score: 30.0
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  50. Rohit Mehta (1990). J. Krishnamurti and Sant Kabir: A Study in Depth. Motilal Banarsidass Publishers.score: 30.0
     
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