Results for 'Sourabh Niyogi'

33 found
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  1.  27
    Intuitive Theories as Grammars for Causal Inference.Joshua B. Tenenbaum, Thomas L. Griffiths & Sourabh Niyogi - 2007 - In Alison Gopnik & Laura Schulz (eds.), Causal Learning: Psychology, Philosophy, and Computation. Oxford University Press. pp. 301--322.
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  2.  24
    A Probabilistic Model of Theory Formation.Charles Kemp, Joshua B. Tenenbaum, Sourabh Niyogi & Thomas L. Griffiths - 2010 - Cognition 114 (2):165-196.
  3.  22
    A Language Learning Model for Finite Parameter Spaces.Partha Niyogi & Robert C. Berwick - 1996 - Cognition 61 (1-2):161-193.
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  4.  74
    Evolutionary Consequences of Language Learning.Partha Niyogi & Robert C. Berwick - 1997 - Linguistics and Philosophy 20 (6):697-719.
    Linguists intuitions about language change can be captured by adynamical systems model derived from the dynamics of language acquisition.Rather than having to posit a separate model for diachronic change, as hassometimes been done by drawing on assumptions from population biology (cf.Cavalli-Sforza and Feldman, 1973; 1981; Kroch, 1990), this new modeldispenses with these independent assumptions by showing how the behavior ofindividual language learners leads to emergent, global populationcharacteristics of linguistic communities over several generations. As thesimplest case, we formalize the example of (...)
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  5. Anindita Niyogi Balslev, "A Study of Time in Indian Philosophy". [REVIEW]Charles M. Sherover - 1988 - Journal of Indian Philosophy 16 (4):411.
     
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  6.  22
    Incorporating Contagion in Portfolio Credit Risk Models Using Network Theory.Ioannis Anagnostou, Sumit Sourabh & Drona Kandhai - 2018 - Complexity 2018:1-15.
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  7.  12
    What Is Relational Structure? Introducing History to the Debates on the Relation Between Fields and Social Networks.Sourabh Singh - 2016 - Sociological Theory 34 (2):128-150.
    In this article, I argue that the current views on the relation between fields and social networks are based on two false premises: first, that fields and social networks are mutually exclusive forms of relational structure, and second, that the objective form of relational structure is an a priori fact. The main point of this article is that fields—defined as sites of contest among their inhabitants known for using their symbolically charged capitals to define hierarchical relations among them—create historical conditions (...)
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  8.  7
    Anindita Niyogi Balslev.Cartesian Meditations - 1992 - In D. P. Chattopadhyaya, Lester E. Embree & Jitendranath Mohanty (eds.), Phenomenology and Indian Philosophy. Indian Council of Philosophical Research in Association with Motilal Banarsidass Publishers. pp. 133.
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  9.  9
    Appreciating Field Theory’s Insights Into Politics: An Empirical Illustration Using the Case of Emergency in India.Sourabh Singh - 2016 - Theory and Society 45 (2):107-142.
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  10. Optimizing the Mutual Intelligibility of Linguistic Agents in a Shared World.Natalia Komarova & Partha Niyogi - 2004 - Artificial Intelligence 154 (1-2):1-42.
  11.  40
    Unraveling the Enigma of Indira Gandhi’s Rise in Indian Politics: A Woman Leader’s Quest for Political Legitimacy.Sourabh Singh - 2012 - Theory and Society 41 (5):479-504.
  12. Indian Conceptual World: Philosophical Essays.Anindita Niyogi Balslev - 2012 - Aditya Prakashan.
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  13. To Rely or Not to Rely on Common Sense? Introducing Critical Realism's Insights to Social Network Analysis.Sourabh Singh - 2020 - Journal for the Theory of Social Behaviour 50 (2):203-222.
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  14.  10
    A Study of Time in Indian Philosophy.Wilhelm Halbfass & Anindita Niyogi Balslev - 1985 - Journal of the American Oriental Society 105 (4):803.
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  15.  15
    Science, Common Sense and Sociological Analysis: A Critical Appreciation of the Epistemological Foundation of Field Theory.Sourabh Singh - 2019 - Philosophy of the Social Sciences 49 (2):87-107.
    Field theory is often criticized because sociologists applying it fail to follow two seminal rules: the three key concepts of field theory—capital, habitus, and field structure—must be implemented in relation to each other and reconstructed for the historically specific moment of their application. I claim that Bourdieu developed his conceptual tools in response to Bachelard’s insight that scientific progress requires a break from common sense. Once we appreciate the epistemological foundation of field theory concepts, we can better appreciate the rules (...)
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  16.  55
    “Science–Religion Samvada” and the Indian Cultural Heritage.Anindita Niyogi Balslev - 2015 - Zygon 50 (4):877-892.
    This article seeks to delineate some of the fundamental philosophical traits that are special characteristics of the Indian cultural soil. Tracing these from the Vedic period, it is shown that this heritage is still alive and gives a distinctive flavor to the science–religion dialogue in the Indian context. The prevalent attitude is not to view science and religion as antagonistic, but rather as forces that together could create a world where the persistent epistemological and ethical problems can get resolved to (...)
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  17.  2
    Can Habitus Explain Individual Particularities? Critically Appreciating the Operationalization of Relational Logic in Field Theory.Sourabh Singh - 2022 - Sociological Theory 40 (1):28-50.
    Bourdieu’s concept of habitus claims to solve the problem of the individual/society duality. However, the concept of habitus appears to be inadequate to explain the idiosyncratic features of individual field actors’ practices. In this article, I argue that to explain the particularity of individual habitus, we must appreciate the operationalization of relational logic in field theory. I further argue that individuals learn to prediscursively identify certain types of practices as meaningful for a given field position because of their embodied experiences (...)
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  18.  9
    Anchoring Depth Ontology to Epistemological Strategies of Field Theory: Exploring the Possibility for Developing a Core for Sociological Analysis.Sourabh Singh - 2018 - Journal of Critical Realism 17 (5):429-448.
    ABSTRACTCritical realism's insight into depth ontology creates the possibility for re-imagining sociology as a science of the social world. However, critical realism has yet to gain a strong foothold in sociological analysis. Challenging the available criticism of critical realism, I argue that its main flaw is its inability to draw an appropriate epistemological strategy from its insights into depth ontology. I propose that this limitation can be overcome when we anchor the depth ontology of critical realism to the two-step epistemological (...)
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  19.  99
    Cultural Otherness: Correspondence with Richard Rorty.Anindita Niyogi Balslev - 1999 - Oup Usa.
    This volume comprises a number of letters between author Anindita Niyogi Balslev and philosopher Richard Rorty. The letters explore ways to generate a creative and critical crosscultural discourse not only by challenging stereotypes about cultures and subcultures in general and traditions of thought in particular, but by being careful not to abolish the common ground on which stereotypes can be addressed.
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  20.  20
    Can TOC Be the Catalyst for Lean Implementation? A Case Investigation.Koilakuntla Maddulety, Sourabh D. Kulkarni, Rakesh D. Raut & Rajesh J. Dhake - 2018 - International Journal of Management Concepts and Philosophy 11 (3):270.
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  21.  20
    Decolonizing Universality: Postcolonial Theory and the Quandary of Ethical Agency.Esha Niyogi De - 2002 - Diacritics 32 (2):42-59.
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  22.  6
    History of the Gāhaḍavāla DynastyHistory of the Gahadavala Dynasty.Stanley Wolpert & Roma Niyogi - 1960 - Journal of the American Oriental Society 80 (4):388.
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  23.  36
    A Study of Time in Indian Philosophy.Anindita Niyogi Balslev - 1983 - O. Harrassowitz.
    Since its first publication, A Study of Time in Indian Philosophy has been acclaimed as having successfully shown •the simple falsityê of such clich_s that the Indian view of time is •cyclicê or that it is exclusively •illusoryê. Given the variety of views discussed in this work, it is evident that the theme of time is intimately related to such basic concepts as being and becoming, change and causality, creation and annihilation. It has been therefore, observed that this book makes (...)
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  24.  11
    Buddhism in Ancient Bengal.James P. McDermott & Puspa Niyogi - 1984 - Journal of the American Oriental Society 104 (4):781.
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  25. Aham:I: The Enigma of I-Consciousness.Anindita Niyogi Balslev - 2013 - Oxford University Press India.
    This book analyses the many facets-psychological, epistemological, metaphysical-of the repeated philosophical adventures over centuries to explore and explain the indubitability of I-consciousness. While the major focus is on the Upanisadic and the Buddhist traditions, this volume also examines Western philosophical traditions in a cross-cultural philosophical context.
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  26.  40
    An Appraisal of I-Consciousness in the Context of the Controversies Centering Around the No-Self Doctrine of Buddhism.Anindita Niyogi Balslev - 1988 - Journal of Indian Philosophy 16 (2):167-175.
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  27.  3
    Cultural Otherness: Correspondence with Richard Rorty.Anindita Niyogi Balslev - 1992 - Philosophy East and West 42 (4):682-684.
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  28. Filosofi Og" Kulturel Andethed".Anindita Niyogi Balslev - 1998 - Philosophia 26 (3-4):71-82.
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  29.  50
    Cosmology and Hindu Thought.Anindita Niyogi Balslev - 1990 - Zygon 25 (1):47-58.
    . This paper outlines some major ideas concerning cosmogony and cosmogony and cosmology that pervade the Hindu conceptual world. The basic source for this discussion is the philosophical literature of some of the principal schools of Hindu thought, such as VaiVaiśika, Sānkhya, and Advaita Vedānta, focusing on the themes of cosmology, time, and soteriology. The core of Hindu philosophical thinking regarding these issues is traced back to the Rk Vedic cosmogonical speculations, analyzed, and contrasted with the “views of the opponent.” (...)
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  30.  2
    A Critical Study of the Nivids.E. B. & S. P. Niyogi - 1962 - Journal of the American Oriental Society 82 (2):280.
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  31. On the Bias of Adjusting for a Non-Differentially Mismeasured Discrete Confounder.Erin E. Gabriel, Arvid Sjölander, Sourabh Balgi & Jose M. Peña - 2021 - Journal of Causal Inference 9 (1):229-249.
    Biological and epidemiological phenomena are often measured with error or imperfectly captured in data. When the true state of this imperfect measure is a confounder of an outcome exposure relationship of interest, it was previously widely believed that adjustment for the mismeasured observed variables provides a less biased estimate of the true average causal effect than not adjusting. However, this is not always the case and depends on both the nature of the measurement and confounding. We describe two sets of (...)
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  32.  78
    Evolution and the Explanation of Meaning.Simon M. Huttegger - 2007 - Philosophy of Science 74 (1):1-27.
    Signaling games provide basic insights into some fundamental questions concerning the explanation of meaning. They can be analyzed in terms of rational choice theory and in terms of evolutionary game theory. It is argued that an evolutionary approach provides better explanations for the emergence of simple communication systems. To substantiate these arguments, I will look at models similar to those of Skyrms (2000) and Komarova and Niyogi (2004) and study their dynamical properties. My results will lend partial support to (...)
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  33.  13
    What Do Thermonuclear Bombs Have to Do with Intercultural Hermeneutics?Wojciech Małecki - 2011 - Human Affairs 21 (4):393-402.
    In this paper, I discuss Richard Rorty’s views on intercultural hermeneutics as presented in his essay “Heidegger, Kundera, and Dickens” and in his correspondence with the Indian philosopher Anindita Niyogi Balslev. In doing so, I focus primarily on Rorty’s presumption that instead of providing an “authentic” picture of another culture, the goal of intercultural studies or hermeneutics should be to look if there is anything “of use” that a given culture offers and that is not offered by ours.
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