Results for 'Achyut Krishna Borah'

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  1. A Comparative Study on Need for Value Based Education an Opinion Survey Among School Teachers.Achyut Krishna Borah - 2014 - International Journal of Humanities and Social Science Studies (I):42-51.
    The word education comes from the word ‘educere’ which means to bring about what is already in. As Swami Vivekananda said, “Education is the manifestation of perfection, already present in man”. The purpose of education is to detect talent proactively and the purpose of school education is to guide the child’s discovery of himself, identify and nurture his potential to the fullest. Education is the stepping stone for high flying career. Education system in India is of dates back where the (...)
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  2.  46
    Design to Implementation of A Line Follower Robot Using 5 Sensors.Anupoju Sai Vamsi, Badana Manasa, Kocherla Rama Krishna, Tarigoppula Venu & A. N. V. N. Shashank - 2019 - International Journal of Engineering and Information Systems (IJEAIS) 3 (1):42-47.
    Abstract: The main objective is to design a line follower robot is to carry products in the manufacturing process in industries. In this paper, we mainly focused on the design to work the line follower efficiently with lighter weight. The line follower robot designed with 5 sensors to make the robot move in even complex paths. This paper discussed the mechanical and technical issues with the line follower robot and applications in various fields. In the working model, we used black (...)
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  3.  10
    A Comprehensive Study on Machine Learning Approaches with Big Data.Satish Muppdi, B. V. N. K. S. S. D. Aditya & P. Sri Rama Krishna - 2019 - International Journal of Academic Engineering Research (IJAER) 3 (1):23-27.
    Abstract: Big Data has altered the adjustments in the period of information stockpiling and its examination. Big Data Analytics is used to understand the information productivity that builds the extent of expectation and discoveries of hidden patterns. The age of information ought to be successfully figured out how to enhance the computational efficiencies of the frameworks. Machine Learning (ML) has turned into a remarkable computational tool for read, examine, giving bits of knowledge and choices. Information expectations, presumptions and choices are (...)
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  4.  27
    Il movimento del concetto: azione marziale, competizione e sacrificio nell'India antica.Krishna Del Toso - 2020 - In Marcello Ghilardi (ed.), Filosofia delle arti marziali. Sesto San Giovanni, Italy: Mimesis. pp. 47-71.
    Krishna Del Toso offre una penetrante analisi della cultura indiana sotto la particolare prospettiva della pratica marziale e della dimensione agonistica, riconducendole alla grande matrice di senso che è l’azione sacrificale sullo sfondo del grande testo classico Ṛgveda.
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  5.  61
    A Comparative Study On Employee Productivity Of Amreli Jilla Madhyasth Sahkari Bank And The Baroda Central Cooperative Bank.Dr Nitin J. Dhamsaniya & Dr Achyut C. Patel - 2016 - International Journal of Trend in Scientific Research and Development 1 (1):33-38.
    The efficiency or the development of a bank can be plumbed by different measures like deposits, advances, working assets, incomes, expenditures, profits, no of assets, number of accounts and branches etc. The role of employees is also of great signification as each and every expression of a bank is directly affiliated to the attitude, motivation and work civilisation of the employees. so the parameters which are used to count the efficiency, should also incorporate the performance of their employees. In the (...)
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  6. Poverty and Hunger in the Developing World: Ethics, the Global Economy, and Human Survival.Krishna Mani Pathak - 2010 - Asia Journal of Global Studies 3 (2):88-102.
    The large number of hungry people in a global economy based on industrialization, privatization, and free trade raises the question of the ethical dimensions of the worsening food crisis in the world in general and in developing countries in particular. Who bears the moral responsibility for the tragic situation in Africa and Asia where people are starving due to poverty? Who is morally responsible for their poverty - the hungry people themselves? the international community? any particular agency or institution? In (...)
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  7.  40
    Just War and the Indian Tradition: Arguments From the Battlefield.Shyam Ranganathan - 2019 - In Comparative Just War Theory: An Introduction to International Perspectives. Lanham, MD: Rowman & Littlefield. pp. 173-190.
    A famous Indian argument for jus ad bellum and jus in bello is presented in literary form in the Mahābhārata: it involves events and dynamics between moral conventionalists (who attempt to abide by ethical theories that give priority to the good) and moral parasites (who attempt to use moral convention as a weapon without any desire to conform to these expectations themselves). In this paper I follow the dialectic of this victimization of the conventionally moral by moral parasites to its (...)
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  8. The Wolf’s Footprints: Indian Materialism in Perspective. An Annotated Conversation with Ramkrishna Bhattacharya.Krishna Del Toso - 2011 - AION 71:183-204.
    An interview with Ramkrishna Bhattacharya on Cārvāka/Lokāyata philosophy.
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  9. Sen and the Bhagavad Gita: Lessons for a Theory of Justice.Joshua Anderson - 2012 - Asian Philosophy 22 (1):63-74.
    In The Idea of Justice, Amartya Sen, among other things, discusses certain qualities any adequate theory of justice ought to incorporate. Two important qualities a theory of justice should account for are impartiality/objectivity and sensitivity to consequences. In order to motivate his discussion of sensitivity to consequences, Sen discusses the debate between Krishna and Arjuna from the religio-philosophical Hindu text the Bhagavad Gita. According to Sen, Arjuna represents a sensitivity to consequences while Krishna is an archetypal deontologist. In (...)
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  10. sLob Dpon Gyis Bśad Pa: Explanation by the Master The Teachings on Meditation of an Unknown Byaṅ-Cub-Klu-Dbaṅ.Krishna Del Toso - 2016 - Annali di Ca’ Foscari. Serie Orientale 52:99-144.
    In the Dunhuang manuscript IOL Tib J 709, which is a collection of writings concerning meditation, we come across a short text attributed to a Tibetan master called Byaṅ-cub-klu-dbaṅ (allegedly eighth-ninth centuries CE). In his work, Byaṅ-cub-klu-dbaṅ exposes a method of meditation that seems to be strongly indebted to Indian Mahāyāna scriptural sources. Besides, also a Chinese Chan influence is here detectable. Therefore, the method of meditation taught by Byaṅ-cub-klu-dbaṅ seems to represent a commingling of different elements from different contexts. (...)
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  11.  72
    Matilal's Metaethics.Nicolas Bommarito & Alex King - 2019 - In Colin Marshall (ed.), Comparative Metaethics: Neglected Perspectives on the Foundations of Morality. New York, USA: Routledge. pp. 139-156.
    Bimal Krishna Matilal (1935-1991) was a Harvard-educated Indian philosopher best known for his contributions to logic, but who also wrote on wide variety of topics, including metaethics. Unfortunately, the latter contributions have been overlooked. Engaging with Anglo-American figures such as Gilbert Harman and Bernard Williams, Matilal defends a view he dubs ‘pluralism.’ In defending this view he draws on a wide range of classical Indian sources: the Bhagavad-Gītā, Buddhist thinkers like Nāgārjuna, and classical Jaina concepts. This pluralist position is (...)
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  12. Tripura Upanishad.Swami Narasimhananda - 2016 - Prabuddha Bharata or Awakened India 121 (1):1-8.
    Tripura Upanishad is a minor Shakta or Tantra Upanishad explaining the structure of and meditation on Sri Chakra or Sri Yantra—a diagrammatic representation of the universe through nine interlocking triangles coming out of a central point. To date, there are two English translations of this Upanishad. The first and the earliest, by A G Krishna Warrier done in 1967, is a verse translation and because of the obvious constraints of such translation, fails to explain the intricacies and implied meanings (...)
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  13. Is Cognition an Attribute of the Self or It Rather Belongs to the Body? Some Dialectical Considerations on Udbhaṭabhaṭṭa’s Position Against Nyāya and Vaiśeṣika.Krishna Del Toso - 2011 - Open Journal of Philosophy 1 (2):48.
    In this article an attempt is made to detect what could have been the dialectical reasons that impelled the Cār-vāka thinker Udbhatabhatta to revise and reformulate the classical materialistic concept of cognition. If indeed according to ancient Cārvākas cognition is an attribute entirely dependent on the physical body, for Udbhatabhatta cognition is an independent principle that, of course, needs the presence of a human body to manifest itself and for this very reason it is said to be a peculiarity of (...)
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  14. Komparatystyka na gruncie filozofii. Założenia, uprzedzenia i perspektywy [Comparative Studies in Philosophy: assumptions, prejudices, and prospects].Marzenna Jakubczak - 2013 - Archiwum Historii Filozofii I Myśli Społecznej 58.
    The paper discusses peculiarity of the comparative method applied in philosophysince 1920s. It presents its basic foundations and objectives, as well as the early and most recent definitions of “comparative philosophy”. The author aims at reconsidering in terms of philosophy both the reasons for bias against this method and its advantages in the context of cross-cultural comparative studies. The crucial question is whether various incommensurate schemata of thought, including these which are determined by distinct cultural milieus, may be the subject (...)
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  15. The Role of Puñña and Kusala in the Dialectic of the Twofold Right Vision and the Temporary Integration of Eternalism in the Path Towards Spiritual Emancipation According to the Pāli Nikāyas.Krishna Del Toso - 2008 - Esercizi Filosofici 3 (3):32-58.
    Abstract: This article shows how in the Pāli Nikāyas, after having defined Eternalism and Nihilism as two opposed positions, Gotama makes a dialectical use of Eternalism as means to eliminate Nihilism, upheld to be the worst point of view because of its denial of kammic maturation in terms of puñña and pāpa. Assuming, from an Eternalist perspective, that actions have effects also beyond the present life, Gotama underlines the necessity of betting on the validity of moral kammic retribution. Having thus (...)
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  16. A Critique of MacIntyrean Morality From a Kantian Perspective.Krishna Mani Pathak - 2014 - SAGE Open 4 (2):1-10.
    This article is a critical examination of MacIntyre’s notion of morality in reference to Kant’s deontological moral theory. The examination shows that MacIntyre (a) criticizes Kant’s moral theory to defend virtue ethics or neo-Aristotelian ethics with a weak notion of morality; (b) favors the idea of local morality, which does not leave any room for moral assessment and reciprocity in an intercultural domain; and (c) fails to provide good arguments for his moral historicism and against Kant’s moral universalism.
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  17. Book Review: Ramkrishna Bhattacharya, Studies on the Carvaka/Lokayata, Società Editrice Fiorentina, Firenze 2009, € 28,00; Indian Edition: Manohar Publishers, New Delhi 2010, Rs. 750. [REVIEW]Krishna Del Toso - 2010 - Psyche and Society 8 (2):81-84.
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  18. tebhyaś caitanyaṃ: il “sé” secondo il Materialismo indiano.Krishna Del Toso - 2012 - In Alessandra Cislaghi & Krishna Del Toso (eds.), Intrecci filosofici. Pensare il sé a Oriente e a Occidente. Ed. Mimesis.
    Ciò che qui chiamo Materialismo indiano non deve intendersi come scuola filosofica unica ed univocamente impostata, bensì come insieme di correnti di pensiero, propugnanti differenti punti di vista, ma tutte collocate entro l’orizzonte concettuale che nega ciò che in Occidente si usa chiamare Trascendente. Inoltre, com’è ovvio, bisogna distinguere tra un Materialismo filosofico – che prenderò in considerazione qui – ed un Materialismo, per così dire, popolare – al quale mi riferirò solo se necessario. Due sono le impostazioni materialiste che (...)
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  19. An Irrealist Theory of Self.Jonardon Ganeri - 2004 - The Harvard Review of Philosophy 12 (1):60-79.
    It has become a common-place to read the ‘no-self’ theory of the Buddhist philosophers as a reductionist account of persons. In Reasons and Persons, Derek Parfit himself seemed to endorse the association, having learned of the Buddhist theory from his colleague at All Souls College, Bimal Krishna Matilal. The Buddha’s denial that there are real selves metaphysically distinct from continuous streams of psycho-physical constituents lends itself, to be sure, to a reductionist interpretation. I believe, nevertheless, that there are good (...)
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  20. [Book Review] Sylvain Lévi, La Dottrina Del Sacrificio Nei Brāhmaṇa. Con Tre Saggi di Roberto Calasso, Charles Malamoud E Louis Renou, Traduzione di Silvia D’Intino. Adelphi, Milano 2009, 224 Pp.Krishna Del Toso - 2009 - AION 69 (1/4):245-252.
    book review: Sylvain Lévi, "La dottrina del sacrificio nei Brāhmaṇa. Con tre saggi di Roberto Calasso, Charles Malamoud e Louis Renou", traduzione di Silvia D’Intino. Adelphi, Milano 2009, 224 pp.
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  21. A Sketch on Nāgārjuna's Perspectives on "Relation".Krishna Del Toso - 2016 - Kriterion: Journal of Philosophy 57 (133):153-176.
    ABSTRACT The aim of this paper is to provide a sketch on the way Nāgārjuna deals with the idea of 'relation'. The concept of 'relation' as expressed in the Pāli sources is here theoretically systematized according to three patterns: 1. logical, 2. strictly subordinative existential, 3. non-strictly subordinative existential. After having discussed Nāgārjuna's acceptance and treatment of these three patterns, particular attention is paid to the non-strictly subordinative existential relation. This kind of relation is meant to describe the way the (...)
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  22. Kārya and Kāraṇa in Nāgārjuna’s Mūlamadhyamakakārikās.Krishna Del Toso - 2007 - AION 67:137-156.
    In this paper, Nāgārjuna’s philosophical interpretation of the terms kāraṇa and kārya is analysed after having methodologically confined the specific field of interest to the MMK. From the study of all the occurrences of kāraṇa and kārya in the MMK (listed in paragraph 2), it emerges that Nāgārjuna makes use of these two terms to refer to skandhas as causes (kāraṇa) of further skandhas as effects (kārya), hence conveying with this words the idea of, so to speak, subjectivity and (re)birth. (...)
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  23. Tutto in questa vita: considerazioni sull’etica e la morale dei Cārvāka/Lokāyata.Krishna Del Toso - 2013 - In Krishna Del Toso & Pietro Piro (eds.), Perché guardare a Oriente? Prospettive, risorse e visioni di un mondo non più lontano. Tipheret Editore. pp. 117-133.
    In questo saggio sono espresse alcune riflessioni concernenti l’orizzonte etico-morale proprio della scuola di materialismo indiana nota con il nome di Cārvāka/Lokāyata. La discussione si sviluppa secondo i seguenti punti: 1. Gli assunti ontologico-psicologici; 2. Gli assunti epistemologici; 3. L’etica e la morale; 4. Conclusioni.
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  24.  30
    Bhagavad Gītā II: Metaethical Controversies (Ethics1, M09).Shyam Ranganathan - 2016 - In A. Raghuramaraju (ed.), Philosophy, E-PG Pathshala. Delhi: India, Department of Higher Education (NMEICT).
    In the previous module we examined the dialectic that Krishna initiates in the Bhagavad Gītā. Arjuna’s despondency and worry about the war he must fight is captured in his own words by teleological concerns – consequentialism and virtue theoretic considerations. In the face of a challenge, a teleological approach results in the paradox of teleology---namely, the more we are motivated by exceptional and unusual ends, the less likely we are to pursue our ends given a low expected utility. (...)'s solution is to switch to a procedural ethics. To this extent, Krishna identifies three ethical theories. Two were discussed extensively in the earlier chapter on the Gītā. The first is basic deontology, called karma yoga. This states that we should choose to do our duty without appealing to the outcome as a justification. The duties in question are definable by good outcomes, but the outcomes do not constitute the reason for embracing duty. The second, spoken about at length, is bhakti yoga. According to this, the right thing to do is to worship the ideal by our actions. This practice results in us improving our skill and practice such that we come to liberate ourselves from fault and instantiate the ideal itself. The third is the Gītā’s metaethical theory—conceptual account of the right and the good. This is called “jñāna yoga.” This module focuses on the metaethical dimensions of the Gītā. (shrink)
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  25. Intrecci filosofici. Pensare il sé a Oriente e a Occidente.Alessandra Cislaghi & Krishna Del Toso (eds.) - 2012 - Mimesis.
    ATTI DEL CONVEGNO DI FILOSOFIA «IL SÉ – TRA ORIENTE E OCCIDENTE», TRIESTE (11-12 GENNAIO 2010).
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  26. Perché guardare a Oriente? Prospettive, risorse e visioni di un mondo non più lontano.Krishna Del Toso & Pietro Piro (eds.) - 2013 - Tipheret Editore.
    ATTI DEL IV «SEMINARIO POPOLARE SUL PENSIERO DELL'ESTREMO ORIENTE», TERMINI IMERESE (5-6 MAGGIO 2012).
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  27. Comparative Metaethics: Neglected Perspectives on the Foundations of Morality.Colin Marshall (ed.) - 2019 - Routledge.
    This collection of new essays focuses on metaethical views from outside the mainstream European tradition. The guiding motivation is that important discussions about the ultimate nature of morality can be found far beyond ancient Greece and modern Europe. The volume’s aim is to show how rich the possibilities are for comparative metaethics, and how much these comparisons can add to contemporary discussions of the foundations of morality. Representing five continents, the thinkers discussed range from ancient Egyptian, ancient Chinese, and the (...)
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  28. Cow Care in Hindu Animal Ethics.Kenneth R. Valpey - 2020 - Springer Verlag.
    This Open Access book provides both a broad perspective and a focused examination of cow care as a subject of widespread ethical concern in India, and increasingly in other parts of the world. In the face of what has persisted as a highly charged political issue over cow protection in India, intellectual space must be made to bring the wealth of Indian traditional ethical discourse to bear on the realities of current human-animal relationships, particularly those of humans with cows. Dharma, (...)
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  29.  41
    O Princípio de Reciprocidade: conceitos, exemplos, princípios e como evitá-lo.Emanuel Isaque Cordeiro da Silva - manuscript
    O PRINCÍPIO DE RECIPROCIDADE: CONCEITO, EXEMPLOS, PRINCÍPIOS E COMO EVITÁ-LO -/- THE RECIPROCITY PRINCIPLE: CONCEPT, EXAMPLES, PRINCIPLES AND HOW TO AVOID IT -/- Emanuel Isaque Cordeiro da Silva - CAP-UFPE/IFPE-BJ/UFRPE. eisaque335@gmail.com ou eics@discente.ifpe.edu.br WhatsApp: (82)98143-8399 -/- PREMISSA -/- Desde a infância, somos ensinados a sermos gratos e devolver os favores que eles nos fizeram. Nós temos essa regra tão internalizada que funciona em muitos casos automaticamente. O problema é que existem pessoas, empresas e associações que usam essa regra contra nós, (...)
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  30.  69
    Student.Krishna Mantirraju - manuscript
    Freedom is an impossibility; the dream of having the ability to choose anything one wants is hampered by reality. However, what aspect of reality ultimately hampers the birth of true freedom? What I propose is that reality itself makes freedom impossible. Furthermore, I also make the logical assumption, from the evidence I have found, that the only entity that can have freedom is a being that is formless, timeless, featureless, and is an infinite environment of nothing. While my studies today (...)
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