Results for 'Shiv R. Bhatta'

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  1.  2
    Sensory and Emotional Perception of Wooden Surfaces Through Fingertip Touch.Shiv R. Bhatta, Kaisa Tiippana, Katja Vahtikari, Mark Hughes & Marketta Kyttä - 2017 - Frontiers in Psychology 8.
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  2.  19
    Core Values and Beliefs: A Study of Leading Innovative Organizations. [REVIEW]S. Sai Manohar & Shiv R. Pandit - 2014 - Journal of Business Ethics 125 (4):1-14.
    Innovation has been widely regarded as a powerful tool for stimulating economic growth and changing the quality of human life since the beginning of time. Innovation will continue to remain a key driving force for sustainability and growth in the current economic global slowdown. At present there are hardly any studies that show why innovation is successful at some organizations, and yet fails to achieve the desired results at others. The authors investigate the role of “core values and beliefs” of (...)
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  3.  21
    Book Reviews : R.C. Sekhar, Ethical Choices in Business. New Delhi: Response Books, A Division of Sage Publications, 1997, 265 Pp. Rs 395 , Rs 225. [REVIEW]C. Panduranga Bhatta - 1998 - Journal of Human Values 4 (1):128-129.
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  4.  11
    Bhattaramakanthaviracita Kiranavrttih: Bhatta Ramakantha's Commentary on the Kiranatantra, Volume 1, Chapters 1-6.L. R. & Dominic Goodall - 2002 - Journal of the American Oriental Society 122 (1):189.
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  5.  23
    Book Reviews : R.P. Banerjee, Mother Leadership. New Delhi: Wheeler Publishing, 1998,231 Pp. Price Not Mentioned. [REVIEW]C. Panduranga Bhatta - 1998 - Journal of Human Values 4 (2):224-226.
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  6. Ben Iyun le-Ma a Seh Mehkarim Li-Khevod Natan Rotenshtraikh Bi-Melot Lo Shiv Im Shanah.Paul R. Mendes-Flohr, Yirmiahu Yovel & Merkaz S. H. Bergman le- Iyun Filosofi - 1984
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  7.  15
    Pandit N. R. Bhatt Felicitation Volume.Rosane Rocher, P. -S. Filliozat, S. P. Narang & C. P. Bhatta - 1997 - Journal of the American Oriental Society 117 (1):223.
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  8.  1
    Mataṅgapārameśvarāgama . Avec le Commentaire de Bhaṭṭa RāmakaṇṭhaMatangaparamesvaragama . Avec le Commentaire de Bhatta Ramakantha.J. Patrick Olivelle & N. R. Bhatt - 1984 - Journal of the American Oriental Society 104 (2):338.
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  9.  4
    Mataṅgapārameśvarāgama , Avec le Commentaire de Bhaṭṭa RāmakaṇṭhaMatangaparamesvaragama , Avec le Commentaire de Bhatta Ramakantha.Horst Brinkhaus & N. R. Bhatt - 1982 - Journal of the American Oriental Society 102 (1):230.
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  10.  3
    Sārdhatriśatikālottarāgama avec le commentaire de Bhaṭṭa RāmakaṇṭaSardhatrisatikalottaragama avec le commentaire de Bhatta Ramakanta.Joel P. Brereton & N. R. Bhatt - 1983 - Journal of the American Oriental Society 103 (3):659.
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  11.  12
    Key Dimensions of Spirit at Work—An Indian Perspective.G. S. Srirangarajan & R. Kumar Bhaskar - 2011 - Journal of Human Values 17 (2):93-120.
    Post-globalization trends have left many people with a sense of insecurity—on both the economic and the employment fronts. Business re-engineering, downsizing, lay-offs, excessive consumerism and greed have altered the rules of the business game. Skewed attention to mere economic criteria in many business organizations, even at the cost of societal and environmental factors, is leading to a sense of hollowness, ‘something missing’, in the organization and its employees. People are making every attempt to discover this ‘missing component’ in their lives, (...)
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  12. Jayanta Bhaṭṭa's Nyāya-Mañjarī: The Compendium of Indian Speculative Logic.Jayanta Bhatta - 1978 - Motilal Banarsidass.
     
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  13.  10
    Jayanta Bhatta's Nyāya-Mañjarī . Volume One.Janaki Vallabha Bhattacharya & Jayanta Bhatta - 1981 - Philosophy East and West 31 (2):239-239.
  14. Ślokavārttikam of Kumārila Bhaṭṭa: With the Commentary Nyāyaratnākara of Śri Pārthasārathi Miśra: Translated Into English From the Original Sanskrit Text with Extracts From the Commentaries of Sucarita Miśra (the Kāśikā) & Pārthasārathi Miśra (the Nyāyaratnākara).Kumārila Bhaṭṭa - 2009 - Also Can Be Had From Chowkhamba Vidyabhawan.
     
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  15.  10
    Jayarāśi Bhaṭṭa: A Sceptic or Materialist?Piotr Balcerowicz - 2020 - Journal of Indian Philosophy 48 (4):565-604.
    The paper examines the Tattvôpaplava-siṁha of Jayarāśi Bhaṭṭa, and presents an analysis of his positive arguments that can be traced in the work. Despite the widely held opinion that Jayarāśi was a sceptic or held no positive opinions, the author concludes that, first, Jayarāśi does not fit a standard description of a sceptic. What may appear as an approach to philosophical problems, typical of a sceptic, turns out to be Jayarāśi’s particular method of critical examination on the part of a (...)
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  16.  73
    Bhaṭṭa Rāmakaṇṭha’s Elaboration of Self-Awareness , and How It Differs From Dharmakīrti’s Exposition of the Concept.Alex Watson - 2010 - Journal of Indian Philosophy 38 (3):297-321.
    The article considers what happened to the Buddhist concept of self-awareness ( svasaṃvedana ) when it was appropriated by Śaiva Siddhānta. The first section observes how it was turned against Buddhism by being used to attack the momentariness of consciousenss and to establish its permanence. The second section examines how self-awareness differs from I-cognition ( ahampratyaya ). The third section examines the difference between the kind of self-awareness elaborated by Rāmakaṇṭha (‘reflexive awareness’) and a kind elaborated by Dharmakīrti (‘intentional self-awareness’). (...)
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  17. Cultural Encounters and the Orient: A Study in the Politics of Knowledge.Shiv Visvanathan - 2003 - Diogenes 50 (4):69-81.
  18.  5
    Alternative Science.Shiv Visvanathan - 2006 - Theory, Culture and Society 23 (2-3):164-169.
    This entry counters the paradigmatic status of modern western science by pointing to the existence of alternative knowledges that precede this hegemonic form, and by showing the fruitfulness of alternative sciences that have emerged in contemporary times. It argues that the idea of an alternative science demonstrates that issues of knowledge determine the possibilities of a politics that connects the question of alternative lifeworlds to alternative livelihoods, lifestyles and life cycles.
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  19.  3
    Holistic Personality Development Through Education: Ancient Indian Cultural Experiences.C. Panduranga Bhatta - 2009 - Journal of Human Values 15 (1):49-59.
    Ancient India recognized the supreme value of education in human life. The ancient thinkers felt that a healthy society was not possible without educated individuals. They framed an educational scheme carefully and wisely aiming at the harmonious development of the mind and body of students. What they framed was a very liberal, all-round education of a very high standard, calculated to prepare the students for a useful life in enjoying all aspects of life. This is essentially a universally applicable educational (...)
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  20.  17
    Leadership Values: Insights From Ashoka's Inscriptions.C. Panduranga Bhatta - 2000 - Journal of Human Values 6 (2):103-113.
    An attempt has been made in this article to re-examine the inscriptions of Ashoka, an ancient Indian king, who was a great leader, well known in history, who had the courage, confidence, vision and will to provide an administration based purely on genuine human values. As evidenced in his inscriptions, 'effective leadership' depends not on preaching moral values but on practising them, and modifying life and leadership styles accordingly. Ashoka believed that the success of a true leader is directly related (...)
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  21.  14
    What Did Kumārila Bhaṭṭa Mean by Svataḥ Prāmāṇya?What Did Kumarila Bhatta Mean by Svatah Pramanya?John Taber - 1992 - Journal of the American Oriental Society 112 (2):204-221.
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  22.  15
    Epistemology of the Bhāṭṭa School of Pūrva Mīmānsā.Govardhan P. Bhatt - 1962 - Varanasi, Chowkhamba Sanskrit Series Office.
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  23.  9
    Abhidh?Vrttim?Trk?Mukula Bhatta - 1977 - Journal of Indian Philosophy 4 (3-4):203-264.
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  24.  14
    Siddhasena Mahāmati and Akalaṅka Bhaṭṭa: A Revolution in Jaina Epistemology.Piotr Balcerowicz - 2016 - Journal of Indian Philosophy 44 (5):993-1039.
    Two eight-century Jaina contemporaries, a Śvetāmbara philosopher Siddhasena Mahāmati and a Digambara Akalaṅka Bhaṭṭa revolutionised Jaina epistemology, by radically transforming basic epistemological concepts, which had been based on canonical tradition. The paper presents a brief historical outline of the developments of basic epistemological concepts in Jaina philolosophy such as the cognitive criterion and logical faculties as well as their fourteen typological models which serve as the backdrop of important innovations in epistemology introduced by Siddhasena, Pātrasvāmin and Akalaṅka. An important contribution (...)
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  25. The Self's Awareness of Itself: Bhaṭṭa Rāmakaṇṭha's Arguments Against the Buddhist Doctrine of No-Self.Alex Watson - 2006 - Sammlung de Nobili.
     
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  26. A Text Book of Jurisprudence.Shiv Dayal - 1965 - Allahabad, Central Law Agency.
     
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  27.  62
    Bergson and Stephen Dedalus' Aesthetic Theory.Shiv K. Kumar - 1957 - Journal of Aesthetics and Art Criticism 16 (1):124-127.
  28. Sāṁkhya-Yoga Epistemology.Shiv Kumar - 1984 - Eastern Book Linkers.
     
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  29. Upamāna in Indian Philosophy.Shiv Kumar - 1994 - Eastern Book Linkers.
     
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  30. Yuktidīpikā.Shiv Kumar & Dayānanda Bhārgava (eds.) - 1990 - Eastern Book Linkers.
     
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  31. Sāṁkhya Thought in the Brahmanical Systems of Indian Philosophy.Kumar Shiv - 1983 - Eastern Book Linkers.
     
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  32. Image of Buddha or Jnananatha at Jagdishpur: An Archaeological Note.Shiv Bahadur Singh - 2002 - In R. Panth (ed.), Nalanda and Buddhism. Nava Nalanda Mahavihara. pp. 135.
     
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  33.  4
    How a Philosopher Reads Kālidāsa: Vedāntadeśika’s Art of Devotion.Shiv Subramaniam - 2021 - Journal of Indian Philosophy 49 (1):45-80.
    Vedāntadeśika is one of many Sanskrit intellectuals who wrote prolifically in both poetic and philosophical genres. This essay considers how his poetry is related to his philosophical concerns. Scholars have understood the relationship between his poetry and philosophy in a number of ways, some arguing that his poetry permitted a freer exploration of his philosophical ideas, others wishing to discuss his poems independently of his philosophy. My paper will propose a distinct way of understanding this relationship by focusing specifically on (...)
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  34. A Personal Perspective on Tibor Horvath and Spiritual Studies.Shiv D. Talwar - 2008 - Ultimate Reality and Meaning 31 (2-3):220-233.
     
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  35. Ontario N2L 4G6, Canada.Shiv D. Talwar - 2004 - Ultimate Reality and Meaning 27 (1-4):3.
     
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  36. The Ultimate Reality and Meaning of Samkhya.Shiv D. Talwar - 2001 - Ultimate Reality and Meaning 24 (1):3-29.
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  37. Waterloo, Ontario, N2L 4G6, Canada.Shiv D. Talwar - 2001 - Ultimate Reality and Meaning 24:3.
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  38. Yoga: Attainment of Ultimate Reality and Meaning.Shiv D. Talwar - 2004 - Ultimate Reality and Meaning 27 (1):3-28.
     
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  39.  5
    An Invitation to a Science War.Shiv Visvanathan - 2007 - In Boaventura de Sousa Santos (ed.), Cognitive Justice in a Global World: Prudent Knowledges for a Decent Life. Lexington Books. pp. 337.
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  40.  7
    Les rencontres culturelles et l'Orient.Shiv Visvanathan - 2002 - Diogène 200 (4):83.
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  41.  2
    Nation.Shiv Visvanathan - 2006 - Theory, Culture and Society 23 (2-3):533-538.
    The essay traces the definitions of nation through various stages, outlining the consequences of each definition. It emphasizes that the movement to exclusivity has been genocidal and then hints at the possibility of re-reading the idea of nation.
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  42. Official Hegemony and Contesting Pluralisms.Shiv Visvanathan - 2006 - In Gustavo Lins Ribeiro & Arturo Escobar (eds.), World Anthropologies: Disciplinary Transformations Within Systems of Power. Berg.
     
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  43. I—R. M. Sainsbury and Michael Tye: An Originalist Theory of Concepts.R. M. Sainsbury & Michael Tye - 2011 - Aristotelian Society Supplementary Volume 85 (1):101-124.
    We argue that thoughts are structures of concepts, and that concepts should be individuated by their origins, rather than in terms of their semantic or epistemic properties. Many features of cognition turn on the vehicles of content, thoughts, rather than on the nature of the contents they express. Originalism makes concepts available to explain, with no threat of circularity, puzzling cases concerning thought. In this paper, we mention Hesperus/Phosphorus puzzles, the Evans-Perry example of the ship seen through different windows, and (...)
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  44.  19
    Book Reviews : Raj K. Nigam, Ed., Public Accountability in Indian Polity. Delhi: D.C. Publications, 1998, 405 Pp. Rs. 600. [REVIEW]C. Panduranga Bhatta - 2001 - Journal of Human Values 7 (1):89-92.
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  45.  14
    Book Reviews : D.P. Chattopadhyaya, Science Technology Philosophy and Culture. PHISPC Monograph Series on History of Philosophy, Science and Culture in India, 1996, XLVIII + 323 Pp. Rs 390. [REVIEW]C. Panduranga Bhatta - 1999 - Journal of Human Values 5 (1):80-84.
  46.  36
    I—R. Jay Wallace: Duties of Love.R. Jay Wallace - 2012 - Aristotelian Society Supplementary Volume 86 (1):175-198.
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  47.  36
    A Hindu Critique of Buddhist Epistemology: Kumārila on Perception: The "Determinatin of Perception" Chapter of Kumārila Bhaṭṭa's Ślokavārttika.John A. Taber - 2005 - Routledgecurzon.
    This is a translation of the chapter on perception by Kumarilabhatta's magnum opus, the Slokavarttika , which is one of the central texts of the Hindu response to the criticism of the logical-epistemological school of Buddhist thought. It is crucial for understanding the debates between Hindus and Buddhists about metaphysical, epistemological and linguistic questions during the classical period. In an extensive commentary, the author explains the course of the argument from verse to verse and alludes to other theories of classical (...)
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  48.  20
    Is There Anything Like Indian Logic? Anumāna, ‘Inference’ and Inference in the Critique of Jayarāśi Bhaṭṭa.Piotr Balcerowicz - 2019 - Journal of Indian Philosophy 47 (5):917-946.
    The paper presents an analysis of the anumāna chapter of Jayarāśi’s Tattvôpaplava-siṁha and the nature of his criticism levelled against the anumāna model. The results of the analysis force us to revise our understanding of Jayarāśi Bhaṭṭa as a sceptic. Instead, he emerges as a highly critical philosopher. In addition, the nature of Jayarāśi’s criticism of the anumāna model allow us to conclude that anumāna should not be equated with inference, but rather is its limited subset, and may at best (...)
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  49. Anthology of Kumārilabhaṭṭa's Works.Kumārila Bhaṭṭa - 1980 - Motilal Banarsidass.
     
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  50. Adhyātmajijñāsā Santo: Jīvana Ane Praśnottarī.Kārtikeya Anuparāma Bhaṭṭa - 2012 - Mukhya Prāptisthāna, Buka Śelpha.
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