Results for 'Vidya N. Awasthi'

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  1.  84
    Managerial Decision-Making on Moral Issues and the Effects of Teaching Ethics.Vidya N. Awasthi - 2008 - Journal of Business Ethics 78 (1-2):207-223.
    This study uses judgment and decision-making (JDM) perspective with the help of framing and schema literature from cognitive psychology to evaluate how managers behave when problems with unethical overtones are presented to them in a managerial frame rather than an ethical frame. In the proposed managerial model, moral judgment of the situation is one of the inputs to managerial judgment, among several other inputs regarding costs and benefits of various alternatives. Managerial judgment results in managerial intent leading to managerial action. (...)
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  2.  15
    Light and Thermally Induced Metastabilities in Electrochemically Etched Nanocrystalline Porous Silicon.N. P. Mandal, M. Awasthi, A. Konar, A. Kumar & D. N. Patel - 2009 - Philosophical Magazine 89 (4):311-321.
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  3.  24
    On Hindi Dictionaries and Related MattersChambers English-Hindi DictionaryLearners' Hindi-English DictionaryPrayog Aur prayogThe Oxford Progressive English-Hindi Dictionary.Michael C. Shapiro, Suresh Awasthi, Induja Awasthi, Bahri Hardev, V. R. Jagannathan, S. K. Verma & R. N. Sahai - 1983 - Journal of the American Oriental Society 103 (4):749.
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  4.  1
    Shivasvarodaya: Prāṇa Vidyā, the Science of Sciences.S. N. Bhavsar - 2005 - Softyog.
    Study of Śivasvarodaya, work on yoga; includes original Sanskrit text with English translation.
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  5.  34
    Contemporary Indian Philosophy.S. Radhakrishnan - 1936 - London: G. Allen & Unwin.
    Gandhi, M. K. [Answers to three questions]--Tagore, R. The religion of an artist.--Abhedānanda, Swāmi. Hindu philosophy in India.--Bhattacharyya, H. The principle of activism.--Bhattacharyya, K. C. The concept of philosophy.--Chatterji, G. C. Common-sense empiricism.--Coomaraswamy, A. K. On the pertinence of philosophy.--Damle, N. G. The faith of an idealist.--Das, B. Ătma-vidyā, or The science of self.--Das, R. Pursuit of truth through doubt and belief.--Dasgupta, S. Philosophy of dependent emergence.--Datta, D. M. Knowledge, reality and the unknown.--Haldar, H. Realistic idealism.--.
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  6.  1
    Traditions of Science: Cross-Cultural Perspectives: Essays in Honour of B.V. Subbarayappa.B. V. Subbarayappa, Purusottama Bilimoria & Melukote K. Sridhar (eds.) - 2007 - Munshiram Manoharlal Publishers.
    Illustrations: 13 B/w & 1 Colour Illustrations Description: The frontiers of Traditional Knowledge and Science have long attracted the minds of scientists, theologians, intellectuals and students, who have been arguing both their similarities and dissimilarities, apparent contradictions, and the possibility of an ultimate harmony between the two. In ancient and medieval India - as in much of the Non-Western world - there was only one word for tradition and science, namely, vidya. Vidya encompassed what in the modern historically-sensitive (...)
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  7.  15
    Review Article: On J. N. Mohanty’s Husserl and Frege. [REVIEW]J. N. Findlay - 1984 - Idealistic Studies 14 (3):273-277.
  8.  13
    Review Article: On J. N. Mohanty’s Husserl and Frege. [REVIEW]J. N. Findlay - 1984 - Idealistic Studies 14 (3):273-277.
    This is a very valuable study of the relations, as regards affinity and mutual influence, of two major philosophers who are now more and more being assessed at what we may hold to be their immense true worth. Both were philosophers who brought a form of Platonic realism, quite out of fashion at the time, into their interpretation of logical and mathematical concepts and principles, and who moved away from the psychologistic approaches which see such concepts and principles merely as (...)
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  9.  8
    Vidyā and Avidyā: Simultaneous and Coterminous? \-\- A Holographic Model to Illuminate the Advaita Debate.Stephen Kaplan - 2007 - Philosophy East and West 57 (2):178-203.
    The Advaita Vedānta notion of ātman/Brahman presents serious philosophical challenge to this school—namely, it demands that they explain how all can be undivided, unchanging, and pure consciousness, yet appear to be everything but nondual, unchanging, and pure consciousness. The Advaita answer is avidyā, ajñāna. This answer tells us that Brahman does not really change; it is only ignorance that makes it appear to change. This answer has engendered as many questions as it has resolved, and it is possible that they (...)
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  10.  14
    Distinct Spatial Scale Sensitivities for Early Categorization of Faces and Places: Neuromagnetic and Behavioral Findings.Bhuvanesh Awasthi, Paul F. Sowman, Jason Friedman & Mark A. Williams - 2013 - Frontiers in Human Neuroscience 7.
  11.  27
    Vidyā and Avidyā: Simultaneous and Coterminous?: A Holographic Model to Illuminate the Advaita Debate.Stephen Kaplan - 2007 - Philosophy East and West 57 (2):178 - 203.
    The Advaita Vedānta notion of ātman/Brahman presents a serious philosophical challenge to this school-namely, it demands that they explain how all (reality) can be undivided, unchanging, and pure consciousness, yet appear to be everything but nondual, unchanging, and pure consciousness. The Advaita answer is avidyā, ajāna (ignorance). This answer tells us that Brahman does not really change; it is only ignorance that makes it appear to change. This answer has engendered as many questions as it has resolved, and it is (...)
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  12.  34
    I–N.J.H. Dent.N. J. H. Dent - 1998 - Aristotelian Society Supplementary Volume 72 (1):57-73.
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  13. Rousseau on Amour-Propre: N.J.H. Dent.N. J. H. Dent - 1998 - Aristotelian Society Supplementary Volume 72 (1):57–74.
    According to familiar accounts, Rousseau held that humans are actuated by two distinct kinds of self love: amour de soi, a benign concern for one's self-preservation and well-being; and amour-propre, a malign concern to stand above other people, delighting in their despite. I argue that although amour-propre can (and often does) assume this malign form, this is not intrinsic to its character. The first and best rank among men that amour-propre directs us to claim for ourselves is that of occupying (...)
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  14.  24
    Vidyā and Avidyā in the Īśa Upaniṣad.Richard H. Jones - 1981 - Philosophy East and West 31 (1):79-87.
  15.  9
    John Stuart mill'i̇n faydaci ahlki.Metin Aydın - 2014 - Sakarya Üniversitesi İlahiyat Fakültesi Dergisi 15 (28):143-143.
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  16.  9
    Rousseau on Amour-Propre: N.J.H. Dent.N. Dent - 1998 - Supplement to the Proceedings of the Aristotelian Society 72 (1):57-74.
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  17.  29
    Bio Engagement: Making a Christian Difference Through Bioethics Today: Edited by N M de S Cameron, S E Daniels, B J White. William B Eerdmans Publishing Company, 2000, Pound14.99, Pp 265 + Xiii. ISBN 0-8028-4793-. [REVIEW]N. Fennemore - 2002 - Journal of Medical Ethics 28 (3):209-210.
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  18.  19
    The Apostolic Fathers and the New Testament. By Clayton N. Jefford. Pp. Xii, 267, Peabody, Hendrickson, 2006, $22.00.N. H. Taylor - 2012 - Heythrop Journal 53 (2):355-355.
  19.  69
    Holy Argument: Some Reflections on the Jewish Piety of Argument, Process Theology and the Philosophy of Religion: N. L. TIDWELL.N. L. Tidwell - 1996 - Religious Studies 32 (4):477-488.
    Argument is the very life-blood of philosophy and, hence, prima facie one might expect that distinctive phenomenon of the Jewish religious tradition, ‘holy argument’, to be of special interest to philosophers, particularly philosophers of religion. However, there is little to suggest that those engaged in the philosophical approach to religion are even aware that such a phenomenon as a piety of argument exists. But it does. In the philosophical field rational argument conducted according to the established rules of logic is (...)
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  20.  11
    John Stuart mill'i̇n erdem teori̇si̇ ve araçsallaştirilmiş değerler.Metin Aydın - forthcoming - Sakarya Üniversitesi İlahiyat Fakültesi Dergisi.
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  21.  9
    Zek'tın Devlet Eliyle Yönetilmesi Ve Malezya Zek't Sistemi Örneği.Murat Aydın - 2018 - Dini Araştırmalar 21 (54):145-174.
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  22. Mind, the Supreme Master.Vidya Bhushan - 1977 - Atmaram.
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  23. Principles of Jurisprudence.Vidya Dhar Mahajan - 1962 - Lucknow, Eastern Book Co..
     
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  24.  16
    Simmel as Educator: Øn Individuality and Modern Culture.Donald N. Levine - 1991 - Theory, Culture and Society 8 (3):99-117.
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  25.  81
    Moore’s Paradox and the Priority of Belief Thesis.John N. Williams - 2013 - Philosophical Studies 165 (3):1117-1138.
    Moore’s paradox is the fact that assertions or beliefs such asBangkok is the capital of Thailand but I do not believe that Bangkok is the capital of Thailand or Bangkok is the capital of Thailand but I believe that Bangkok is not the capital of Thailand are ‘absurd’ yet possibly true. The current orthodoxy is that an explanation of the absurdity should first start with belief, on the assumption that once the absurdity in belief has been explained then this will (...)
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  26.  3
    Emerging Neurotechnologies: Trends, Relevance and Prospects.Vidya Nukala & William Halal - 2010 - Synesis: A Journal of Science, Technology, Ethics, and Policy 1 (1):G36 - G53.
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  27. Brahma Vidyā Rahasyam: A Scientific Exposition of Brahmavāda According to Vedic Tradition: Together with the Presentation of Three Works of Vidyāvācaspati Madhūsudan Ojha on Brahma Vijnānam.Madhusūdana Ojhā - 2002 - Rajasthan Patrika.
    pt. 1. Dasavāda rahasyam ; Siddhāntavādah -- pt. 2. Sams'aya-taducchedavādah.
     
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  28. Entry and Exit—a Poem.Vidya Panicker - 2015 - Feminist Review 110 (1):73-74.
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  29.  26
    The Prasa $$Dot N$$ Gikas' Views on Logic: Tibetan dGe Lugs Pa Exegesis on the Question of Svatantras. [REVIEW]Jos�Ignacio Cabez�N. - 1988 - Journal of Indian Philosophy 16 (3):217-224.
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  30.  9
    Art of the Imperial Cholas.Diran Kavork Dohanian & Vidya Dehejia - 1994 - Journal of the American Oriental Society 114 (4):656.
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  31. Rāja-Vidyā, the King of Knowledge.A. C. Bhaktivedanta Swami Prabhupāda - 1973 - New York: Bhaktivedanta Book Trust.
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  32. Stuti Vidya / Acharya Samantbhadra. Shri Jin Sahastra-Nama / Acharya Jinsen. Rishi Mandal Stotra.Acharya Pujyapad - 2007 - In Aśoka Sahajānanda & Vādībhasiṃha (eds.), Gems of Jaina Wisdom. Sole Distributor, Megh Prakashan.
     
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  33.  4
    Kur’'n ve Hadiserde Fıtrat Kavramının Anlamı Üzerine.Muhammet Ali Teki̇n - 2020 - Tasavvur / Tekirdağ İlahiyat Dergisi 6 (2):1441-1490.
    Kavramlar doğru anlamlandırılmadığı takdirde meselelerin anlaşılması noktasında yanlış sonuçlara varmanın kaçınılmaz olduğu bir hakikattir. Fıtrat kavramı bu manada insanın neliği bağlamında başat kavram olarak her daim farklı değerlendirmelere konu olmuştur. İnsanın, gerek kendisini var eden Allah ile olan ilişkisi gerekse hemcinsleriyle ve içerisinde yaşadığı âlemle ilişkisi çerçevesinde bu kavramın anlam alanının tespiti yine ait olduğu dünya üzerinden yapıldığı zaman konu hakkında doğru sonuçların elde edilmesine imkân tanıyacaktır. Kur’ân ve hadislerde yerini bulan fıtrat kavramının anlam alanına yönelik çalışmaların bu alanlarda derinlemesine (...)
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  34. Sri Krsna and the Ideal of Life.Vidya Chaitanya - 2002 - In Ravīndra Kumāra Paṇḍā (ed.), Studies in Vedānta Philosophy. Bharatiya Kala Prakashan. pp. 95.
  35.  5
    Encadré : L'Inde.Vidya Vencatesan - 2004 - Hermes 40:87.
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  36.  1
    Firuzabad: Palace City of the Deccan.Vidya Dehejia, George Michell & Richard Eaton - 1994 - Journal of the American Oriental Society 114 (2):291.
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  37. Adhyatma Vidya.Ab Dhruva - 1994 - In S. P. Dubey (ed.), The Metaphysics of the Spirit. Munshiram Manoharlal Publishers. pp. 1--85.
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  38.  19
    Kantian Ethics Almost Without Apology.Robert N. Johnson - 1997 - Philosophical Review 106 (4):594.
    Alas, you were at a Kant conference—or many philosophers’ idea of one—and if you are shocked, perhaps you are not a Kantian. For this scenario illustrates two fundamental criticisms of Kant’s vision of morality as “duty”: It is outrageous to hold that even for the hero “all the good he can ever perform still is merely duty”. And those who, like these parents, are moved to every morally significant action by a sense of duty are, far from exemplary, morally repugnant. (...)
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  39.  52
    Agent‐Based Simulation of an N‐Person Game with Parabolic Payoff Functions.Miklos N. Szilagyi & Iren Somogyi - 2009 - Complexity 15 (3):50-60.
  40.  2
    Rāgabodha: A Śābdabodha-Based Framework for a Theory of Rāga.Vidya Jayaraman & Lakshmi Sreeram - 2019 - Journal of the Indian Council of Philosophical Research 36 (3):417-429.
    In Indian knowledge traditions, Vyākaraṇa describes the rules for the formation and use of correct words. The Vākya is postulated as the primary unit of communication. “śābdabodha” deals with the cognition of sentential meaning. Similarly, in Indian music, every rāga has a lexicon and grammar : a rāga only allows some notes and not others, and it has rules for constructing phrases—notes to be highlighted, notes to end phrases on, ornamentation, etc. These phrases of the rāga are comparable to “vākya” (...)
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  41.  27
    ATMA-Vidya and "Ego".Ian Kesarcodi-Watson - 1979 - Philosophy and Phenomenological Research 40 (1):130-134.
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  42.  15
    Taking Nature Mysticism Seriously: Marshall and the Metaphysics of the Self: ANTHONY N. PEROVICH.Anthony N. Perovich - 2011 - Religious Studies 47 (2):165-183.
    Paul Marshall takes extrovertive mystical experience seriously by providing a metaphysical framework inspired by Plotinus and Leibniz that aims to interpret it non-reductively and to explain it persuasively. However praiseworthy Marshall's intentions, his account fails for a variety of reasons, among them an inability to establish convincingly why natural objects appear as transfigured and alive, characteristics frequently encountered in the reports of nature mystics. An alternative approach, rooted in contemporary pan-experientialist philosophy of mind, is able to take extrovertive mysticism equally (...)
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  43. Brahma Vidya Abhyasa.Bhoomananda Tirtha - 1970 - Paralam, Kerala, Narayanasrama Thapovanam.
     
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  44. Ācāra Vidyā Adhyayana Lipi: Pera'para Dedega Ācāravidyā Saṅkalpa Ha Siddhānta Piḷibanda Tulānātmaka Adyayanak.Sumēdha Vīravardhana - 2007 - Sumēdha Vīravardhana].
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  45.  22
    The Interpretation of Plato's Republic. By N. R. Murphy. Oxford: Clarendon Press, 1951. Pp. Vii + 247. 18s.J. Tate & N. R. Murphy - 1954 - Journal of Hellenic Studies 74:200-201.
  46.  41
    Felt Moral Obligation and the Moral Judgement–Moral Action Gap: Toward a Phenomenology of Moral Life.Richard N. Williams & Edwin E. Gantt - 2012 - Journal of Moral Education 41 (4):417-435.
    The step-off point for this article is the problem of the ?moral judgement?moral action gap? as found in contemporary literature of moral education and moral development. We argue that this gap, and the conceptual problems encountered by attempts to bridge it, reflects the effect of a different, deeper and more problematic conceptual gap: the ?ontological? gap between meaningful moral events and the underlying natural structures or mechanical processes presumed to produce them. We contend that the very real fact that moral (...)
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  47.  6
    İtalya'nın Habeşistan'ı İşgalinin Akbaba Dergisindeki Yansımaları.Fatih Keski̇n - 2015 - Journal of Turkish Studies 10 (Volume 10 Issue 4):659-659.
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  48.  6
    IoT plant monitoring system for mental health therapy.Karuna Yepuganti, Sonalika Awasthi & Raghav Sharma - 2021 - AI and Society 36 (3):1029-1034.
    In this paper, we propose an Internet of Things to enhancing the experience of personal gardening as a method of therapy for mental-health patients, given a belief in its role in a person’s mood and general positivity, The proposed prototype continuously senses and monitors the state of an indoor plant through different sensors. The user is notified of the plant’s needs for water, sunlight, etc., through generated notifications from channels over cloud in-real time. Thus, we were able to successfully create (...)
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  49. Douglas N. Walton, Courage: A Philosophical Investigation Reviewed By.N. J. H. Dent - 1987 - Philosophy in Review 7 (4):171-172.
     
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  50. Douglas N. Walton, Courage: A Philosophical Investigation. [REVIEW]N. Dent - 1987 - Philosophy in Review 7:171-172.
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