Results for 'Prasad Shirvalkar'

349 found
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  1.  15
    Proceedings of the Eighth Annual Deep Brain Stimulation Think Tank: Advances in Optogenetics, Ethical Issues Affecting DBS Research, Neuromodulatory Approaches for Depression, Adaptive Neurostimulation, and Emerging DBS Technologies.Vinata Vedam-Mai, Karl Deisseroth, James Giordano, Gabriel Lazaro-Munoz, Winston Chiong, Nanthia Suthana, Jean-Philippe Langevin, Jay Gill, Wayne Goodman, Nicole R. Provenza, Casey H. Halpern, Rajat S. Shivacharan, Tricia N. Cunningham, Sameer A. Sheth, Nader Pouratian, Katherine W. Scangos, Helen S. Mayberg, Andreas Horn, Kara A. Johnson, Christopher R. Butson, Ro’ee Gilron, Coralie de Hemptinne, Robert Wilt, Maria Yaroshinsky, Simon Little, Philip Starr, Greg Worrell, Prasad Shirvalkar, Edward Chang, Jens Volkmann, Muthuraman Muthuraman, Sergiu Groppa, Andrea A. Kühn, Luming Li, Matthew Johnson, Kevin J. Otto, Robert Raike, Steve Goetz, Chengyuan Wu, Peter Silburn, Binith Cheeran, Yagna J. Pathak, Mahsa Malekmohammadi, Aysegul Gunduz, Joshua K. Wong, Stephanie Cernera, Aparna Wagle Shukla, Adolfo Ramirez-Zamora, Wissam Deeb, Addie Patterson, Kelly D. Foote & Michael S. Okun - 2021 - Frontiers in Human Neuroscience 15.
    We estimate that 208,000 deep brain stimulation (DBS) devices have been implanted to address neurological and neuropsychiatric disorders worldwide. DBS Think Tank presenters pooled data and determined that DBS expanded in its scope and has been applied to multiple brain disorders in an effort to modulate neural circuitry. The DBS Think Tank was founded in 2012 providing a space where clinicians, engineers, researchers from industry and academia discuss current and emerging DBS technologies and logistical and ethical issues facing the field. (...)
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  2.  6
    Proceedings of the Ninth Annual Deep Brain Stimulation Think Tank: Advances in Cutting Edge Technologies, Artificial Intelligence, Neuromodulation, Neuroethics, Pain, Interventional Psychiatry, Epilepsy, and Traumatic Brain Injury.Joshua K. Wong, Günther Deuschl, Robin Wolke, Hagai Bergman, Muthuraman Muthuraman, Sergiu Groppa, Sameer A. Sheth, Helen M. Bronte-Stewart, Kevin B. Wilkins, Matthew N. Petrucci, Emilia Lambert, Yasmine Kehnemouyi, Philip A. Starr, Simon Little, Juan Anso, Ro’ee Gilron, Lawrence Poree, Giridhar P. Kalamangalam, Gregory A. Worrell, Kai J. Miller, Nicholas D. Schiff, Christopher R. Butson, Jaimie M. Henderson, Jack W. Judy, Adolfo Ramirez-Zamora, Kelly D. Foote, Peter A. Silburn, Luming Li, Genko Oyama, Hikaru Kamo, Satoko Sekimoto, Nobutaka Hattori, James J. Giordano, Diane DiEuliis, John R. Shook, Darin D. Doughtery, Alik S. Widge, Helen S. Mayberg, Jungho Cha, Kisueng Choi, Stephen Heisig, Mosadolu Obatusin, Enrico Opri, Scott B. Kaufman, Prasad Shirvalkar, Christopher J. Rozell, Sankaraleengam Alagapan, Robert S. Raike, Hemant Bokil, David Green & Michael S. Okun - 2022 - Frontiers in Human Neuroscience 16.
    DBS Think Tank IX was held on August 25–27, 2021 in Orlando FL with US based participants largely in person and overseas participants joining by video conferencing technology. The DBS Think Tank was founded in 2012 and provides an open platform where clinicians, engineers and researchers can freely discuss current and emerging deep brain stimulation technologies as well as the logistical and ethical issues facing the field. The consensus among the DBS Think Tank IX speakers was that DBS expanded in (...)
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  3. Political Philosophy [by] Viswanath Prasad Varma.Vishwanath Prasad Varma - 1970 - Lakshmi Narain Agarwal.
     
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  4.  14
    Chakravarthi Ram-Prasad in Conversation with Bruce Janz, Jessica Locke, and Cynthia Willett.Bruce B. Janz, Jessica Locke, Cynthia Willett & Chakravarthi Ram-Prasad - 2019 - Journal of World Philosophies 4 (2):124-153.
    Bruce Janz, Jessica Locke, and Cynthia Willett interact in this exchange with different aspects of Chakravarthi Ram-Prasad’s book Human Being, Bodily Being. Through “constructive inter-cultural thinking”, they seek to engage with Ram-Prasad’s “lower-case p” phenomenology, which exemplifies “how to think otherwise about the nature and role of bodiliness in human experience”. This exchange, which includes Ram-Prasad’s reply to their interventions, pushes the reader to reflect more about different aspects of bodiliness.
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  5. PRASAD, KALI - The Psychology of Meaning. [REVIEW]R. Whollheim - 1950 - Mind 59:568.
     
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  6. Human Being, Bodily Being: Phenomenology From Classical India.Chakravarthi Ram-Prasad - 2018 - Oxford, United Kingdom: Oxford University Press.
    Chakravarthi Ram-Prasad offers illuminating new perspectives on contemporary phenomenological theories of body and subjectivity, based on studies of diverse classical Indian texts. He argues for a 'phenomenological ecology' of bodily subjectivity in health, gender, contemplation, and lovemaking.
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  7.  18
    Pushpa Prasad, Lekhapaddhati. Documents of State and Everyday Life from Ancient and Early Medieval Gujarat: 9th to 15th Centuries.(Aligarh Historians Society Series.) Oxford and New York: Oxford University Press, 2007. Pp. xv, 245. $49.95. [REVIEW]Nile Green - 2010 - Speculum 85 (4):1011-1012.
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  8.  23
    A retrospective study of drug‐related problems in Australian aged care homes: medication reviews involving pharmacists and general practitioners.Prasad S. Nishtala, Andrew J. McLachlan, J. Simon Bell & Timothy F. Chen - 2011 - Journal of Evaluation in Clinical Practice 17 (1):97-103.
  9. PRASAD, J. -Introduction to Indian Philosophy. [REVIEW]Rex Knight - 1930 - Mind 39:117.
     
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  10. A Critique of the Philosophy of Sense-Data.B. Sambasiva Prasad - 1984 - Sri Venkateswara University.
     
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  11. Value Education.B. Sambasiva Prasad - 1995 - Indian Philosophical Quarterly 22:395-401.
  12. Subjects/titles.Madhava Prasad, Stanley Fish, Doing What Comes Naturally & Rhetoric Change - forthcoming - Diacritics.
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  13. Rejoinder to Professor Rajendra Prasad's Response.Brian Bruya - 2002 - Journal of the Indian Council of Philosophical Research 19 (2):161-164.
    Of the six complaints that Professor Prasad lodges against my article, three are complaints about general remarks I make, two of which are from my unpublished abstract. Of these three, one incorrectly rejects my evaluation of the tone of his article; the second misattributes a claim from the abstract to the beginning of the article, rejects the claim without support, and mistakenly asserts that my claim is unsupported; and the third mistakenly rejects a characterization I make of Strawson's position. (...)
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  14. Indian philosophy and the consequences of knowledge.Chakravarthi Ram-Prasad - 2009 - Ars Disputandi 9:1566-5399.
     
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  15. Strawson and Prasad on Determinism and Resentment.Brian Bruya - 2001 - Journal of the Indian Council of Philosophical Research 18 (3):198-216.
    P. F. Strawson's influential article "Freedom and Resentment" has been much commented on, and one of the most trenchant commentaries is Rajendra Prasad's, "Reactive Attitudes, Rationality, and Determinism." In his article, Prasad contests the significance of the reactive attitude over a precise theory of determinism, concluding that Strawson's argument is ultimately unconvincing. In this article, I evaluate Prasad's challenges to Strawson by summarizing and categorizing all of the relevant arguments in both Strawson's and Prasad's pieces. -/- (...)
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  16. Indian model of leadership.Prasad Kaipa - 2010 - In Ananda Das Gupta (ed.), Ethics, Business, and Society: Managing Responsibly. Response Books.
     
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  17.  17
    Toward a Meaningful Alternative Medicine.Vinay Prasad - 2009 - Hastings Center Report 39 (5):16-18.
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  18.  36
    Vedanta Solution of the Problem of Evil.Kali Prasad - 1930 - Philosophy 5 (17):62-.
    Vedānta endeavours to base itself essentially on the facts of experience—in the fullest sense of the term. It recognizes the occurrence of everyday experience and the so-called fact of evil, but it refuses to view them as real. The real, it says, like Hegel, does not exist, and that which exists is not real. Evil is only an “existent"—as all this Samsara is—but not the ultimate Real. But it will be at once objected that if evil is an appearance, a (...)
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  19.  19
    Coding accuracy of abdominal aortic aneurysm repair procedures in administrative databases – a note of caution.Prasad Jetty & Carl van Walraven - 2011 - Journal of Evaluation in Clinical Practice 17 (1):91-96.
  20.  16
    Conversational Narrative and the Moral Self: Stories of Negotiated Properties from South India.Leela Prasad - 2004 - Journal of Religious Ethics 32 (1):153 - 174.
    This article presents material from my ethnographic study in Śringēri, south India, the site of a powerful 1200yearold Advaitic monastery that has been historically an interpreter of ancient Hindu moral treatises. A vibrant diverse local culture that provides plural sources of moral authority makes Sringeri a rich site for studying moral discourse. Through a study of two conversational narratives, this essay illustrates how the moral self is not an ossified product of written texts and codes, but is dynamic, gen dered, (...)
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  21.  3
    Advaita Epistemology and Metaphysics an Outline of Indian Non-Realism.Chakravarthi Ram-Prasad - 2002 - Routledge.
    Based on original translations of passages from the works of three major thinkers of the classical Indian school of Advaita, but addressing issues found in Descartes, Berkeley, Hume, Kant, Wittgenstein and contemporary analytic philosophers, this book argues for a philosophical position it calls 'non-realism'. This is the view that an independent, external world must be assumed if the features of cognition are to be explained, but that it cannot be proved that there is such a world, independently of an appeal (...)
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  22. Situating the Elusive Self of Advaita Vedãnta.Chakravarthi Ram-Prasad - 2010 - In Mark Siderits, Evan Thompson & Dan Zahavi (eds.), Self, No Self?: Perspectives From Analytical, Phenomenological, and Indian Traditions. Oxford University Press.
     
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  23. Knowledge and Liberation in Classical Indian Thought.Chakravarthi Ram-Prasad - 2001 - Palgrave.
    Classical Indian schools of philosophy seek to attain a supreme end to existence--liberation from the cycle of lives. This book looks at four conceptions of liberation and the roles of analytic inquiry and philosophical knowledge in its attainment. The central motivation of Indian philosophy--the quest for the Highest Good--is situated in the analytic philosophical activity of key thinkers.
     
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  24. Book review: Prasad Kurian, Life in Organizations: Paradoxes, Dilemmas and Possibilities. [REVIEW]Sheldon Carvalho - 2023 - Journal of Human Values 29 (1):91-95.
    Prasad Kurian, Life in Organizations: Paradoxes, Dilemmas and Possibilities. Chennai: Notion Press Media Private Limited, 2021. 140 pp. ₹190.
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  25.  79
    D-LTAG system: Discourse parsing with a lexicalized tree-adjoining grammar. [REVIEW]Katherine Forbes, Eleni Miltsakaki, Rashmi Prasad, Anoop Sarkar, Aravind Joshi & Bonnie Webber - 2003 - Journal of Logic, Language and Information 12 (3):261-279.
    We present an implementation of a discourse parsing system for alexicalized Tree-Adjoining Grammar for discourse, specifying the integrationof sentence and discourse level processing. Our system is based on theassumption that the compositional aspects of semantics at thediscourse level parallel those at the sentence level. This coupling isachieved by factoring away inferential semantics and anaphoric features ofdiscourse connectives. Computationally, this parallelism is achievedbecause both the sentence and discourse grammar are LTAG-based and the sameparser works at both levels. The approach to an (...)
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  26.  38
    In a Double Way: Nāmarūpa in Buddhaghosa's Phenomenology.Maria Heim & Chakravarthi Ram-Prasad - 2019 - Philosophy East and West 68 (4):1085-1115.
    Thus one should define, in a double way, name and form in all phenomena of the three realms. …In this essay, we want to bring together two issues for their mutual illumination: the particular use of that hoary Indian dyad, "nāma-rūpa," literally, "name-and-form," by Buddhaghosa, the influential fifth-century Theravāda writer, to organize the categories of the abhidhamma, the canonical classification of phenomenal factors and their formulaic ordering;1 and an interpretation of phenomenology as a methodology. We argue that Buddhaghosa does not (...)
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  27. Dreams and Reality: the Śaṅkarite Critique of Vijñānavāda.Chakravarthi Ram-Prasad - 1993 - Philosophy East and West 43 (3):405-55.
     
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  28.  20
    Biophotonic Route for Understanding Mind, Brain and the World.Rajendra Prasad Baijpai - 2015 - Cosmos and History 11 (2):189-200.
    Man is endowed with brain and mind for comprehending reality of the world. Brain is material entity and is observable, while mind is a non-physical conceived entity. Scientific investigations enhance our knowledge of the functioning of brain and its constituents. They indicate mind-brain association but do not rule out the possibility, in which mind is a property of brain. The perceived reality of the world has both objective and subjective components. The objective components are attributed to brain either alone or (...)
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  29.  8
    Amit Prasad. Imperial Technoscience: Transnational Histories of MRI in the United States, Britain, and India. xi + 219 pp., illus., tables, bibl., index. Cambridge, Mass.: MIT Press, 2014. $37. [REVIEW]Alexander I. Stingl - 2015 - Isis 106 (4):995-996.
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  30.  6
    An Automated Online Shopping System.B. Prasad, C. Chaitanya & Y. Naga Supraja - 2005 - Journal of Intelligent Systems 14 (1):25-44.
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  31. Reading between the Lines: Direct‐to‐Consumer Advertising of Genetic Testing.Sara Chandros Hull & Kiran Prasad - 2001 - Hastings Center Report 31 (3):33-35.
  32.  3
    Model-based average reward reinforcement learning.Prasad Tadepalli & DoKyeong Ok - 1998 - Artificial Intelligence 100 (1-2):177-224.
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  33.  10
    Cognitive architectures have limited explanatory power.Prasad Tadepalli - 2003 - Behavioral and Brain Sciences 26 (5):622-623.
    Cognitive architectures, like programming languages, make commitments only at the implementation level and have limited explanatory power. Their universality implies that it is hard, if not impossible, to justify them in detail from finite quantities of data. It is more fruitful to focus on particular tasks such as language understanding and propose testable theories at the computational and algorithmic levels.
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  34. Alethic knowledge : the basic features of classical Indian epistemology with some comparative remarks on the Chinese tradition.Chakravarthi Ram-Prasad - 2009 - In M. T. Stepani͡ant͡s (ed.), Knowledge and Belief in the Dialogue of Cultures. Council for Research in Values and Philosophy.
     
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  35. An Outline of Indian Non-Realism Some Central Arguments of Advaita Metaphysics.Chakravarthi Ram-Prasad - 1991
     
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  36. Dialogue in extremis: valin in the Vālmīki Rāmāyana.Chakravarthi Ram-Prasad - 2019 - In Brian Black & Chakravarthi Ram-Prasad (eds.), In Dialogue with Classical Indian Traditions: Encounter, Transformation and Interpretation. Routledge.
     
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  37. Divine self, human self: the philosophy of being in two Gita commentaries.Chakravarthi Ram-Prasad - 2013 - London ; New York: Bloomsbury Academic.
     
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  38. The Emotion that is Correlated with the Comic: Notes on Human Nature through Rasa Theory.Chakravarthi Ram-Prasad - 2021 - In Maria Heim, Chakravarthi Ram-Prasad & Roy Tzohar (eds.), The Bloomsbury research handbook of emotions in classical Indian philosophy. Bloomsbury Academic.
     
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  39.  12
    Financial Conflicts of Interest at FDA Drug Advisory Committee Meetings.Michael J. Hayes & Vinay Prasad - 2018 - Hastings Center Report 48 (2):10-13.
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  40. Elements of Mysticism in Contemporary Indian Philosophy: With Special Reference to Sri Ramakrishna Paramahansa & Rabindranath Tagore.Krishna Prasad Deo - 1979 - Bharat Book Depot.
     
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  41. Introduction.Maria Heim, Chakravarthi Ram-Prasad & Roy Tzohar - 2021 - In Maria Heim, Chakravarthi Ram-Prasad & Roy Tzohar (eds.), The Bloomsbury research handbook of emotions in classical Indian philosophy. Bloomsbury Academic.
     
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  42. The Bloomsbury research handbook of emotions in classical Indian philosophy.Maria Heim, Chakravarthi Ram-Prasad & Roy Tzohar (eds.) - 2021 - New York: Bloomsbury Academic.
    Drawing on a rich variety of Indian texts across multiple traditions, including Vedanta, Buddhist, Yoga and Jain, this collection explores how emotional experience is framed, evoked and theorized in order to offer compelling insights into human subjectivity. Rather than approaching emotion through the prism of Western theory, a team of leading Indian philosophers showcase the unique literary texture, philosophical reflections and theoretical paradigms that classical Indian sources provide in their own right. From solitude in the Saundarananda and psychosomatic theories of (...)
     
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  43. Knowledge and the 'real' world: Śrī har $\underset{\raise0.3em\hbox{$\underset{\raise0.3em\hbox{\smash{\scriptscriptstyle\cdot}$}}{s} $}}{s} " />a and thepramā $\underset{\raise0.3em\hbox{$\underset{\raise0.3em\hbox{\smash{\scriptscriptstyle\cdot}$}}{n} $}}{n} " />as. [REVIEW]C. Ram-Prasad - 1993 - Journal of Indian Philosophy 21 (2).
     
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  44. Knowledge and the 'Real' World: Sri Harsa and the "Pramanas".C. Ram-Prasad - 1993 - Journal of Indian Philosophy 21 (2):169.
     
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  45.  12
    Responsible innovation through conscious contestation at the interface of agricultural science, policy, and civil society.Laxmi Prasad Pant - 2019 - Agriculture and Human Values 36 (2):183-197.
    This research examines a series of case studies from the agricultural sector to illustrate how various models of innovation embrace value proposition. A conscious value contestation at the interface of science, policy and civil society requires transformations in the triple-helix model of university-government-industry collaboration, because reiterations in the triple-helix model of innovation, such as quadruple, quintuple and higher helices, do not necessarily address civil society concerns for human values and science ethics. This research develops and tests a matrix model of (...)
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  46.  21
    Dreams and the Coherence of Experience: An Anti-Idealist Critique from Classical Indian Philosophy.C. Ram-Prasad - 1995 - American Philosophical Quarterly 32 (3):225 - 239.
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  47.  2
    Knowledge and the 'real'world: Śrī Har\ underset {\ raise0. 3em\ hbox {a and thePramā\ underset {\ raise0. 3em\ hbox {as. [REVIEW]C. Ram-Prasad - 1993 - Journal of Indian Philosophy 21 (2):169-203.
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  48.  40
    Facts, fetishes, and the parliament of things: Is there any space for critique?Srikanth Mallavarapu & Amit Prasad - 2006 - Social Epistemology 20 (2):185 – 199.
    Bruno Latour equates criticism with an iconoclastic urge that is underpinned by the project of modernity. Latour's attack on iconoclastic criticism is therefore closely linked to his rejection of the modern framework. This paper examines Latour's analysis of modernity and the ways in which he connects criticism to the project of modernity. Through our analysis of Latour's reading of an episode from U.R. Anantha Murthy's novel Bharathipura, we argue that critique is actually an integral part of a truly democratic knowledge-making (...)
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  49.  87
    The synergy of learning organisations and flexible information technology.George Rzevski & Kumkum Prasad - 1998 - AI and Society 12 (1-2):87-96.
    The switch from the Command-and-Control to Learning Organisation paradigm in the area of organisational theory is well understood. It is less well appreciated that learning organisations cannot operate effectively if supported by centralised data processing systems. The paper argues that there is a need for synergy between organisational structures and organisational information systems. Learning must be supported by the so-called new information technology. To obtain desired synergy it is necessary to design organisations and organisational information systems concurrently.
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  50. Logic and Scientific Method.Saryoo Prasad Gupta - 1978 - Ajanta Books International.
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