Results for 'Narmadáshankar Devshankar Mehtá'

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  1.  2
    Vedanta siddhanta bheda, or, An account of various followers of Sankaracharya schools.Narmadashankar Devshankar Mehta - 1985 - Delhi: S.N. Publications.
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  2. Vedánta siddhánta bheda: or, An account of the doctrinal differences among the various followers of Sámkaráchárya.Narmadáshankar Devshankar Mehtá - 1903 - Bombay,: Printed at the Government central press for the University of Bombay.
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  3.  51
    J.L. Mehta on Heidegger, hermeneutics, and Indian tradition.Jarava Lal Mehta (ed.) - 1992 - New York: E.J. Brill.
    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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  4.  17
    From Biotechnology to Nanotechnology: What Can We Learn from Earlier Technologies?Michael D. Mehta - 2004 - Bulletin of Science, Technology and Society 24 (1):34-39.
    Using Canada as a case study, this article argues that regulating biotechnology and nanotechnology is made unnecessarily complex and inherently unstable because of a failure to consult the public early and of-ten enough. Furthermore, it is argued that future regulators (and promoters) of nanotechnology may learn valuable lessons from the mistakes made in regulating biotechnology.
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  5. Focal points in pure coordination games: An experimental investigation.Judith Mehta, Chris Starmer & Robert Sugden - 1994 - Theory and Decision 36 (2):163-185.
  6.  21
    Martin Heidegger: The Way and the Vision.J. L. Mehta - 1976 - University of Hawaii Press.
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  7.  11
    Fly and the fly-bottle: encounters with British intellectuals.Ved Mehta - 1962 - New York: Columbia University Press.
  8. Is there a phenomenological argument for higher-order representationalism?Neil Mehta - 2013 - Philosophical Studies 164 (2):357-370.
    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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  9.  24
    (1 other version)A discriminating politics.Uday Mehta - 2010 - In Roger Berkowitz (ed.), Thinking in Dark Times: Hannah Arendt on Ethics and Politics. New York: Fordham University Press.
    Terror and its cognates have come to signify the darkest excesses of contemporary and 20th-century political life. These include aggressive claims to purity; murderous manifestations of programmatic and religious self-certainty; paranoid and devastating responses to threats to national security; and more generally, an intensity of instrumental forms of thinking and acting that give to individuals, groups, and states a broad warrant for deploying violence as a means to their purposefulness. Hannah Arendt reflected deeply on the implications of such high-minded and (...)
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  10. Sparta, modernity, enlightenment.Varad Mehta - 2016 - In Geoffrey C. Kellow & Neven Leddy (eds.), On Civic Republicanism: Ancient Lessons for Global Politics. London: University of Toronto Press.
     
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  11.  45
    The Philosophy of Non-Attachment: The Way to Spiritual Freedom in Indian Thought.Mahesh Mehta & M. M. Agrawal - 1985 - Journal of the American Oriental Society 105 (2):382.
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  12. Vedānta and Buddhism.Jarava Lal Mehta, Ashok Kumar Chatterjee, Santosh Kumar & C. P. M. Namboodiry (eds.) - 1968 - Varanasi,: Centre of Advanced Study in Philosophy, Banaras Hindu University.
     
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  13.  76
    Liberal Strategies of Exclusion.Uday S. Mehta - 1990 - Politics and Society 18 (4):427-454.
    Pure insight, however is in the first instance without any content; it is the sheer disappearance of content; but by its negative attitude towards what it excludes it will make itself real and give itself a content.—Hegel, Phenomenology of Mind.
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  14.  8
    The anxiety of freedom: imagination and individuality in Locke's political thought.Uday Singh Mehta - 1992 - Ithaca, N.Y.: Cornell University Press.
    The enduring appeal of liberalism lies in its commitment to the idea that human beings have a "natural" potential to live as free and equal individuals. The realization of this potential, however, is not a matter of nature, but requires that people be molded by a complex constellation of political and educational institutions. In this eloquent and provocative book, Uday Singh Mehta investigates in the major writings of John Locke the implications of this tension between individuals and the institutions that (...)
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  15. How to Explain the Explanatory Gap.Neil Mehta - 2013 - Dialectica 67 (2):117-135.
    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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  16.  91
    Liberalism and Empire: A Study in Nineteenth-Century British Liberal Thought.Uday Singh Mehta - 1999 - University of Chicago Press.
    Shedding light on a fundamental tension in liberal theory, Liberalism and Empire reaches beyond post-colonial studies to revise our conception of the grand liberal tradition and the conception of experience with which it is associated.
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  17. The Limited Role of Particulars in Phenomenal Experience.Neil Mehta - 2014 - Journal of Philosophy 111 (6):311-331.
    Consider two deeply appealing thoughts: first, that we experience external particulars, and second, that what it’s like to have an experience – the phenomenal character of an experience – is somehow independent of external particulars. The first thought is readily captured by phenomenal particularism, the view that external particulars are sometimes part of the phenomenal character of experience. The second thought is readily captured by phenomenal generalism, the view that external particulars are never part of phenomenal character. -/- Here I (...)
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  18.  84
    Naïve Realism with Many Fundamental Kinds.Neil Mehta - 2022 - Acta Analytica 37 (2):197-218.
    Naïve realism is a theory of perception with great explanatory ambitions. It has been influentially argued that, in order to realize these explanatory ambitions, the naïve realist should say that any perception belongs to just one fundamental kind. I think, however, that adopting this commitment does not particularly help the naïve realist to realize her explanatory ambitions, and so is not warranted. This result is significant because once this commitment about fundamental kinds is relinquished, we see that it is possible (...)
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  19. Grounding identity in existence facts: A reply to Wilhelm.Neil Mehta - 2023 - Analysis 83 (3):500-506.
    What grounds facts of the form? One promising answer is: facts of the form. A different promising answer is: x itself. Isaac Wilhelm has recently argued that the second answer is superior to the first. In this paper, I rebut his argument.
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  20. Knowledge and Other Norms for Assertion, Action, and Belief: A Teleological Account.Neil Mehta - 2016 - Philosophy and Phenomenological Research 93 (3):681-705.
    Here I advance a unified account of the structure of the epistemic normativity of assertion, action, and belief. According to my Teleological Account, all of these are epistemically successful just in case they fulfill the primary aim of knowledgeability, an aim which in turn generates a host of secondary epistemic norms. The central features of the Teleological Account are these: it is compact in its reliance on a single central explanatory posit, knowledge-centered in its insistence that knowledge sets the fundamental (...)
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  21.  34
    A Pluralist Theory of Perception.Neil Mehta - 2024 - Cambridge, Massachusetts: The MIT Press.
    Most contemporary theories of perception, including leading forms of representationalism and naive realism, are monistic: they assume that to consciously perceive is to deploy only one kind of sensory awareness. Here I instead argue for rich pluralism, which says that to consciously perceive is to deploy two very different kinds of sensory awareness in concert: representational awareness of particulars, and non-representational, partly essence-revealing awareness of sensory qualities.
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  22. On the generality of experience: a reply to French and Gomes.Neil Mehta & Todd Ganson - 2016 - Philosophical Studies 173 (12):3223-3229.
    According to phenomenal particularism, external particulars are sometimes part of the phenomenal character of experience. Mehta criticizes this view, and French and Gomes :451–460, 2016) have attempted to show that phenomenal particularists have the resources to respond to Mehta’s criticisms. We argue that French and Gomes have failed to appreciate the force of Mehta’s original arguments. When properly interpreted, Mehta’s arguments provide a strong case in favor of phenomenal generalism, the view that external particulars are never part of phenomenal character.
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  23.  42
    Commentary on Marc Galanter's "hinduism, secularism, and the indian judiciary".J. L. Mehta - 1971 - Philosophy East and West 21 (4):489-492.
  24. Dharma and mokṣa : Conflict, continuity, and identity.Mahesh M. Mehta - 2005 - In Ashok Vohra, Arvind Sharma & Mrinal Miri (eds.), Dharma, the categorial imperative. New Delhi: D.K. Printworld.
     
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  25.  36
    Finding Heidegger.J. L. Mehta - 1977 - Research in Phenomenology 7 (1):5-11.
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  26. Harold Laski revisited.G. L. Mehta - 1960 - Ahmedabad, India,: Harold Laski Institute of Political Science.
     
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  27. Lineages of Empire: The Historical Roots of British Imperial Thought.Mehta Uday Singh - 2009
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  28. Rhyme, rhythm and truth in economics.J. K. Mehta - 1967 - London,: Asia Publishing House.
  29.  25
    The origins of English idealism in relation to oxford.V. R. Mehta - 1975 - Journal of the History of Philosophy 13 (2):177-187.
  30.  18
    The Structure of Indian Thought.J. L. Mehta - 1972 - Philosophy East and West 22 (2):227-228.
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  31.  17
    Role of Race in Survival among Patients Who Refuse the Recommended Surgery for Early Stage Non-Small Cell Lung Cancer: A Seer Cohort Study.Rohtesh S. Mehta - 2011 - Journal of Clinical Research and Bioethics 2 (8).
  32. Exploring Subjective Representationalism.Neil Mehta - 2012 - Pacific Philosophical Quarterly 93 (4):570-594.
    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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  33.  9
    Dalit Feminism in Tokyo: Analogy and Affiliation in Transnational Dalit Activism.Purvi Mehta - 2019 - Feminist Review 121 (1):24-36.
    This article discusses different conceptions and translations of the devadasi system in transnational Dalit feminist activism. I focus specifically on activist participation at the 1994 Asia Tribunal on Women’s Human Rights in Tokyo, Japan and the construction of an analogy between the experiences and struggles of devadasis and that of ‘military comfort women’, i.e. women from Japan’s former colonies who were abducted and raped by the Japanese military during World War II. I argue that strategic claims of commonality are part (...)
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  34.  14
    Heidegger and Vedanta: Reflections on a Questionable Theme.J. L. Mehta - 1987 - In Graham Parkes (ed.), Heidegger and Asian Thought. University of Hawaii Press. pp. 15-46.
  35.  29
    Marvin Carlson, Theories of The Theater: A Historical and Critical Survey, From The Greeks To The Present.Xerxes Mehta - 1987 - Journal of Aesthetics and Art Criticism 45 (3):312-312.
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  36.  23
    Philosophy and religion: essays in interpretation.Jarava Lal Mehta - 1990 - New Delhi: Indian Council of Philosophical Research in association with Munshiram Manoharlal Publishers.
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  37.  39
    Reflections on Film Studies.Monika Mehta - 2002 - Film-Philosophy 6 (1).
    _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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  38.  39
    Devotional Songs of Narsī MehtāDevotional Songs of Narsi Mehta.Sagaree Sengupta Korom, Narsī Mehtā, Swami Mahadevananda & Narsi Mehta - 1987 - Journal of the American Oriental Society 107 (4):847.
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  39. The New Theologian.V. Mehta - 1966
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  40.  31
    Bigg Boss: Means Versus Ends.Nikhil Kewalkrishna Mehta - 2018 - Journal of Media Ethics 33 (4):213-217.
    ABSTRACT So far eleven series of Bigg Boss have garnered huge television rating points making it a profitable endeavour for all those involved. Despite that the show has claimed its unique space among several Hindi general entertainment channels, it has been criticized for its controversial contents, posing several questions on psychological safety and ethicality of means used to achieve successful business ends. Showing a disclaimer at the beginning of each show may suffice legal needs but what about the ethical ones?
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  41.  13
    Climate Change and Biotechnology: Moving Toward a Carbohydrate-Based Economy.Michael D. Mehta - 2003 - Bulletin of Science, Technology and Society 23 (2):102-105.
    Advances in biotechnology make possible the transition toward a carbohydrate-based economy. By modifying plants to sequester more carbon and survive on marginal lands, more cost-effective means for using biomass are explored. This article discusses how better use of biomass can reduce greenhouse gas emissions and poses questions about how this transition can occur.
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  42.  21
    Compensation effect in thermally activated photoconduction in amorphous thin films of Se75In25-xPbx alloys.N. Mehta, D. Kumar & A. Kumar - 2008 - Philosophical Magazine 88 (1):61-70.
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  43.  20
    Crisis Standards of Care—More Than Just a Thought Experiment?Anuj B. Mehta & Matthew K. Wynia - 2021 - Hastings Center Report 51 (5):53-55.
    Hastings Center Report, Volume 51, Issue 5, Page 53-55, September‐October 2021.
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  44. Dharma and Moksa.Mahesh M. Mehta - 2005 - In Ashok Vohra, Arvind Sharma & Mrinal Miri (eds.), Dharma, the categorial imperative. New Delhi: D.K. Printworld. pp. 88.
     
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  45.  20
    Intuitive Philosophy.Rohit Mehta - 1952 - Philosophy East and West 2 (3):259-260.
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  46. Jaina darśana ane purāvastuvidyā: traṇa vyākhyāna.R. N. Mehta - 1996 - Amadāvāda: Śeṭha Bhoḷābhāī Jeśiṅgabhāī Adhyayana-Saṃśodhana Vidyābhavana.
    Three lectures on Jaina philosophy and ancient civilization.
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  47. Knowledge of urban homemakers regarding solid waste management practices by reusing, reduction and recycling of waste products.Mono Mehta - 2008 - In Kuruvila Pandikattu (ed.), Dancing to Diversity: Science-Religion Dialogue in India. Serials Publications. pp. 185.
     
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  48. Meaning to say..Judith Mehta - 2009 - In Jack Amariglio, Joseph W. Childers & Stephen Cullenberg (eds.), Sublime economy: on the intersection of art and economics. New York: Routledge.
     
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  49. Reading the Rgveda: A Phenomenological Essay.J. L. Mehta - 1992 - In D. P. Chattopadhyaya, Lester Embree & Jitendranath Mohanty (eds.), Phenomenology and Indian Philosophy. New Delhi: State University of New York Press. pp. 303.
  50. The isopanisad's great message of world-peace.Suchita Mehta - 2006 - In Yajñeśvara Sadāśiva Śāstrī, Intaj Malek & Sunanda Y. Shastri (eds.), In quest of peace: Indian culture shows the path. Delhi: Bharatiya Kala Prakashan. pp. 2--531.
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