Results for 'Iccha Basnyat'

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  1.  2
    Beyond Biomedicine: Health Through Social and Cultural Understanding.Iccha Basnyat - 2011 - Nursing Inquiry 18 (2):123-134.
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    Validation of the Children’s Eating Behavior Questionnaire in 5 and 6 Year-Old Children: The GUSTO Cohort Study.Phaik Ling Quah, Lisa R. Fries, Mei Jun Chan, Anna Fogel, Keri McCrickerd, Ai Ting Goh, Izzuddin M. Aris, Yung Seng Lee, Wei Wei Pang, Iccha Basnyat, Hwee Lin Wee, Fabian Yap, Keith M. Godfrey, Yap-Seng Chong, Lynette P. C. Shek, Kok Hian Tan, Ciaran G. Forde & Mary F. F. Chong - 2019 - Frontiers in Psychology 10.
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    Motivation in the Nyāyasūtra and Brahmasiddhi.Christopher G. Framarin - 2008 - Religious Studies 44 (1):43-61.
    One common interpretation of the orthodox Indian prohibition on desire is that it is a prohibition on phenomenologically salient desires. The Nyāyasūtra and Brahmasiddhi seem to support this view. I argue that this interpretation is mistaken. The Vedāntins draw a distinction between counting some fact as a reason for acting (icchā) and counting one's desire (rāga) as a reason for acting, and prohibit the latter. The Naiyāyikas draw a distinction between desiring to avoid some state of affairs (dveṣa) and believing (...)
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    That in the Martyā Which is Amṛta: A Dialog with Ramchandra Gandhi.Daniel Raveh - 2018 - Sophia 57 (3):389-404.
    This philosophical meditation, which deals with death as question, presence, and even teacher, begins with Ramchandra Gandhi’s penetrating essay ‘On Meriting Death.’ What does it mean ‘to merit’ death? To provide an answer, I travel through RCG’s corpus, in dialog with contemporary theorists such as Sri Aurobindo, Daya Krishna, and Mukund Lath. RCG implies that the question about ‘meriting’ death, and life, is not and cannot be ‘personal’ or ‘isolated’. For X to die, is for his close and distant samāj (...)
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  5.  28
    The Evidence for Somānanda’s Pantheism.John Nemec - 2014 - Journal of Indian Philosophy 42 (1):99-114.
    It is well known that Utpaladeva’s (c. 925–975) articulation of the Pratyabhijñā deviates in style and substance from that of his teacher, Somānanda (fl. c. 900–950), and that the former’s Īśvarapratyabhijñākārikās (along with two auto-commentaries) come to be regarded as the definitive formulation of the school’s philosophy almost from the moment they were first composed. In this essay, I argue that while the spirit and general philosophical contours of Somānanda’s Śivadṛṣṭi serve as the basis for all subsequent writings in the (...)
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