Results for 'I. D. Avanesyan'

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  1.  12
    I. P. ivanov’s pedagogical conception as a uniting people system.I. D. Avanesyan - 2014 - Liberal Arts in Russiaроссийский Гуманитарный Журналrossijskij Gumanitarnyj Žurnalrossijskij Gumanitaryj Zhurnalrossiiskii Gumanitarnyi Zhurnal 3 (2):63.
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  2. Tajdīd-i ḥayāt-i maʻnavī-i jāmiʻah.Javād Saʻīd Tihrānī - 1977 - [Tihrān?]: Fajr.
     
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  3. Vzgli︠a︡d na smysl i dostoinstvo gospodstvui︠u︡shchago napravlenīi︠a︡ v novoĭ kulʹturnoĭ istorīi chelovi︠e︡chestva.I. D.] Petropavlovskiĭ - 1898
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  4. Svoboda i znanie.I. D. Nevvazhaĭ - 1995 - Saratov: Saratovskai︠a︡ gos. akademii︠a︡ prava.
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  5.  34
    Ignition’s glow: Ultra-fast spread of global cortical activity accompanying local “ignitions” in visual cortex during conscious visual perception.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 - Consciousness and Cognition 35 (C):206-224.
  6. Despre cîteva absurdităţi folositoare.I. D. Gherea - 1971 - Bucureşti: Cartea românească.
     
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  7. Opšta istorija države i prava.I. D. Martysevich - 1949
     
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  8. Bo ewaney weku xomin.Qaniʼ Xurşîd - 2016 - Silêmanî [Kurdistan, Iraq]: Bîrî Miyanrew.
     
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  9. Simmetricheskai︠a︡ konstruktivnai︠a︡ logika.I. D. Zaslavskiĭ - 1978 - Erevan: Izd-vo Akademii nauk Armi︠a︡nskoĭ SSR.
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  10. Fī al-difāʻ ʻan al-ijtihād wa-al-taḥdīth fī al-fikr al-ʻArabī al-Islāmī: abḥāth muhdāh lil-Ustādh Saʻīd Binsaʻīd al-ʻUlwī.Saʻīd Binsaʻīd ʻAlawī & Kamāl ʻAbd al-Laṭīf (eds.) - 2013 - al-Rabāṭ: Jāmiʻat Muḥammad al-Khāmis Akadāl, Kullīyat al-Ādāb wa-al-ʻUlūm al-Insānīyah bi-al-Rabāṭ.
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  11. Nravstvennostʹ i pravo, s tochki zrenii︠a︡ istoricheskogo materializma.D. Dembskīĭ - 1925 - [Kharkov]:
     
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  12. al-Hirmīnūṭīqā: jadalīyat al-aṣl wa-al-inziyāḥ: muqārabah maʻrifīyah wa-manhajīyah bayna taʼwīlīyat Hāns Ghādāmīr wa-Naṣr Abū Zayd.Maʻrūfī ʻĪd - 2015 - ʻAmmān: Dār al-Ayyām lil-Nashr wa-al-Tawzīʻ.
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  13. al-Niẓām al-dākhlī li-ḥarakat Ikhwān al-Ṣafāʼ.Khayr Allāh Saʻīd - 1992 - Dimashq: Dār Kanʻan lil-Dirāsāt wa-al-Nashr.
  14. al-Nasamāt al-nadīyah min al-shamāʼil al-Muḥammadīyah.Salmān ibn Aḥmad Saʻīd - 2013 - al-Ṣafāh, al-Kuwayt: al-Waʻy al-Islāmī.
     
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  15. al-ʻAlmānīyah bayna al-Islām wa-al-ʻaql wa-al-taʼaslum.Rifʻat Saʻīd - 2001 - Dimashq: al-Ahālī lil-Ṭibāʻah wa-al-Nashr wa-al-Tawzīʻ.
     
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  16. Nauchno-tekhnicheskai︠a︡ revoli︠u︡t︠s︡ii︠a︡ i sovremennai︠a︡ ideologicheskai︠a︡ borʹba.I. D. Laptev - 1975
     
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  17. Zhiznʹ i tekst: svidetelʹstva, dokumenty, fragmenty, materialy, statʹi, ėsse.I. D. Vylegzhanin & E. G. Sokolov (eds.) - 2001 - Sankt-Peterburg: "Akropolʹ".
     
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  18.  8
    Psychologists' misuse of the auxiliary concepts of physics and mathematics.I. D. London - 1944 - Psychological Review 51 (5):266-291.
  19.  5
    Mauz̤ūʻāt-i Qurʼān aur insānī zindagī.K̲h̲vājah ʻAbdulvaḥīd - 2009 - Islāmābād: Idārah-yi Taḥqīqāt-i Islāmī.
    Islamic ethics in the light of Koranic teachings.
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  20. Abū Ḥayyān al-Tawḥīdī: al-Muqābasāt: faṣl al-dīn ʻan al-dawlah, faṣl al-dīn ʻan al-falsafah.ʻAbd al-Razzāq ʻĪd - 2001 - Dimashq: al-Ahālī.
  21.  4
    The British Ethical Societies.I. D. MacKillop - 1986 - New York: Cambridge University Press.
    Originally published in 1986, this was a study of the British ethical societies in the nineteenth and early twentieth centuries. These societies emerged out of the vortex of distinctive social, philosophical, and religious ideas in the middle of the nineteenth century with the specific educative aim of providing society with non-religious moral instruction. They became havens of discussion, rallying-points for progressive campaigns, and places of secular worship for those estranged by Church and dissent. This network of humanistic clubs was established (...)
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  22. Puti i trudnosti poznanii︠a︡.I. D. Andreev - 1968 - Moskva,: "Mosk. rabochiĭ,".
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  23.  13
    ?The die is cast?-?I am going home?: The appointment of Herbert McLean Evans as head of anatomy at Berkeley.I. D. Raacke - 1976 - Journal of the History of Biology 9 (2):301-322.
  24.  11
    The naming of Thrasyllus in Apuleius' Metamorphoses1.I. D. Repath - 2000 - Classical Quarterly 50 (02):627-.
    It is usually assumed that Apuleius gave one of his characters the name ‘Thrasyllus’ because of its etymological connection with θρασ. Indeed it is singularly appropriate and Apuleius himself draws attention to the fact: Thrasyllus, praeceps alioquin et de ipso nomine temerarius… . However, it does not follow that a name with such an etymological significance can have no other connotations: in this note I suggest that there is a further frame of reference behind ‘Thrasyllus’ and that Apuleius may have (...)
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  25.  14
    The naming of Thrasyllus in Apuleius' Metamorphoses.I. D. Repath - 2000 - Classical Quarterly 50 (2):627-630.
    It is usually assumed that Apuleius gave one of his characters the name ‘Thrasyllus’ because of its etymological connection with θρασ. Indeed it is singularly appropriate and Apuleius himself draws attention to the fact:Thrasyllus, praeceps alioquin et de ipso nomine temerarius…. However, it does not follow that a name with such an etymological significance can have no other connotations: in this note I suggest that there is a further frame of reference behind ‘Thrasyllus’ and that Apuleius may have expected his (...)
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  26.  8
    The Dialectics of the Mechanisms of Action and of Utilization of Social Laws under Developed Socialism.I. D. Ermolaev - 1983 - Russian Studies in Philosophy 22 (3):86-93.
    The complexity of this question derives from the fact that both the mechanism of action and the mechanism of utilization of social laws operate through the practical life and activity of human beings. Human beings are the vehicles of the objective-subjective relationships formed in the process of production, distribution, exchange, and consumption of material and cultural goods, and because of this fact are a part of the systems and mechanisms of action and the mechanism of utilization of social laws. This (...)
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  27. Problemy logiki i metodologii poznanii︠a︡.I. D. Andreev - 1972 - Moskva,: "Moskva,".
     
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  28. Voprosy teorii poznanii︠a︡ i logiki.I. D. Andreev (ed.) - 1960 - Moskva,: Izd-vo Akademii nauk SSSR.
     
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  29. al-Qaṭīʻah al-maʻrifīyah wa-sulṭat al-judhūr.ʻĪd Balbaʻ - 2009 - al-Minūfīyah [Egypt]: Balansīyah lil-Nashr wa-al-Tawzīʻ.
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  30.  25
    Complex and superlattice stacking faults in D019 Co3W.I. D. Nogueira, P. A. Carvalho, J. C. Pereira & R. Vilar - 2006 - Philosophical Magazine 86 (12):1763-1774.
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  31.  2
    An examination of Sickles' 'psycho-geometry of order.'.I. D. London - 1945 - Psychological Review 52 (4):199-206.
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  32.  11
    Psychology and Heisenberg's principle of indeterminacy.I. D. London - 1945 - Psychological Review 52 (3):162-168.
  33. Filosofii︠a︡ russkogo liberalizma: XIX-nachalo XX v.I. D. Osipov - 1996 - Sankt-Peterburg: Izd-vo S.-Peterburgskogo universiteta.
     
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  34. Theorie státu a práva.I. D. Levin - 1953 - Praha,: Státní pedagogické nakl.. Edited by M. S. Strogovich.
     
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  35. al-ʻAql wa-waẓīfatuh: manhaj fikr al-Duktūr Zakī Najīb Maḥmūd al-falsafī.Fawzīyah ʻĪd Marjī - 2008 - Irbid: Dār Yāfā al-ʻIlmīyah lil-Nashr wa-al-Tawzīʻ.
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  36.  1
    A narrow bridge.D. Dubinḳi - 1992 - New York: Feldheim.
    "A tribute to Chedva Zilberfarb, a "h, "Chedva of Shemiras Ha-lashon.".
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  37. Madkhal li-dirāsat al-qānūn.Khālid ʻAbd Allāh ʻīd - 1980 - [S.l.],:
     
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  38. Mawsūʻat aḥādīth al-qiyam: mawsūʻah taṣnīfīyah manhajīyah li-aḥādīth al-qiyam min kutub al-sunnah al-sharīfah.Hammām ʻAbd al-Raḥīm Saʻīd - 2022 - ʻAmmān: Dār al-Fārūq lil-Nashr wa-al-Tawzīʻ. Edited by Aḥmad Muḥammad Barhūm & Muḥammad Hammām ʻAbd al-Raḥīm Mulḥim.
    al-mujallad al-awwal. al-Qayim al-īmānīyah wa-al-qiyam al-ijtimāʻīyah -- al-mujallad al-thānī. al-Qiyam al-akhlāqīyah -- al-mujallad al-thālith. -- al-Qiyam al-siyāsīyah wa-al-idārīyah wa-al-qiyam al-iqtiṣādīyah -- al-mujallad al-rābiʻ. al-Qiyam al-ʻilmīyah wa-al-qiyam al-ṣiḥḥīyah wa-al-bīʼah wa-al-qiyam al-wajdānīyah wa-al-jamālīyah.
     
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  39.  4
    Some consequences for history and psychology of Langmuir's concept of convergence and divergence of phenomena.I. D. London - 1946 - Psychological Review 53 (3):170-188.
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  40.  6
    Risālah-i tawḥīd dar naqd-i vaḥdat-i vujūd.Rūdsarī Gīlānī & Muḥammad Saʻīd - 2017 - Tihrān: Muʼassasah-i Pizhūhishī-i Ḥikmat va Falsafah-i Īrān. Edited by Ḥusayn Kalbāsī Ashtarī & Javād Qadīrī Ḥājjīʹābādī.
    God (Islam). ; Pantheism. ; Islamic philosophy.
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  41.  8
    Andīshah-ʼi siyāsī-i Khvājah Naṣīr al-Dīn Ṭūsī.Murtaz̤á Yūsufī Rād - 2001 - Qum: Būstān-i Kitāb-i Qum.
  42.  3
    Suqrāṭ va hunar-i nayandīshīdan.Ḥamīd Riz̤ā Yūsufī - 2001 - [Tehran]: S̲ālis̲.
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  43.  11
    |N| Cheers For Democracy.I. D. A. MacIntyre - 2002 - Synthese 131 (2):259-274.
    The paper examines representative cases of ``dishonest'' voting. In all but one case the claim that ``strategic voting'' is ``dishonest'' is refuted. In all cases the effects of ``misrepresentation'' need never harm any majority. Indeed majorities may benefit from ``strategy'' (in non-cycle cases too). In fact democracy demands ``strategy''. Although the universal value of the choice set is disputed even in the one recalcitrant case, the result is, after all, an element in the ``honest'' choice set.
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  44. Falsafat al-riwāq: dirāsah wa-muntakhabāt.Jalāl al-Dīn Saʻīd - 1999 - [Tunis]: Markaz al-Nashr al-Jāmiʻī.
     
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  45.  5
    Mawsūʻat aḥādīth al-shamāʼil al-Nabawīyah al-sharīfah: mawsūʻah taṣnīfīyah manhajīyah li-aḥādīth al-shamāʼil al-Nabawīyah al-sharīfah min kutub al-Sunnah.Hammām ʻAbd al-Raḥīm Saʻīd - 2012 - al-Riyāḍ: Majallat al-Bayān. Edited by ʻAbd al-Raḥīm, Muḥammad Hammām, Haytham ʻAbd al-Ghafūr & Maʻan Badīʻ Ghārib.
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  46.  11
    Ethical dilemmas in clinical genetics.I. D. Young - 1984 - Journal of Medical Ethics 10 (2):73-76.
    This paper discusses the results of a survey of medical and paramedical opinion relating to various difficult ethical issues in clinical genetics. These include the confidentiality of the doctor-patient relationship, prenatal diagnosis and termination, and Huntington's chorea. It is suggested that this method provides a useful means of assessing what is ethically acceptable in contemporary society.
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  47.  3
    Pusht-i mīz-i mudīrīyat =.Saʻīd Pīshdād - 2005 - Tihrān: Intishārāt-i Bāz.
    Memoirs of Saʻīd Pīshdād, 1955 or 1956-; school administrators professional ethics, Iran.
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  48.  7
    Recognition of object classes from range data.I. D. Reid & J. M. Brady - 1995 - Artificial Intelligence 78 (1-2):289-326.
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  49.  3
    |N| cheers for democracy.I. D. A. MacIntyre - 2002 - Synthese 131 (2):259 - 274.
    The paper examines representative cases of ``dishonest'''' voting. In all but one case the claim that ``strategic voting'''' is ``dishonest'''' is refuted. In all cases the effects of ``misrepresentation'''' need never harm any majority. Indeed majorities may benefit from ``strategy'''' (in non-cycle cases too). In fact democracy demands ``strategy''''. Although the universal value of the choice set is disputed even in the one recalcitrant case, the result is, after all, an element in the ``honest'''' choice set.
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  50.  4
    Bedtimes and Sleep Duration in Relation to Smoking Behaviour in 14-year-old English Schoolchildren.I. D. M. Macgregor & J. W. Balding - 1988 - Journal of Biosocial Science 20 (3):371-376.
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