Results for 'Zara Chadha'

97 found
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  1.  12
    Basic-Level and Superordinate-Like Categorical Representations in Early Infancy.Gundeep Behl-Chadha - 1996 - Cognition 60 (2):105-141.
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  2.  58
    Reconceptualising the Doctor–Patient Relationship: Recognising the Role of Trust in Contemporary Health Care.Zara J. Bending - 2015 - Journal of Bioethical Inquiry 12 (2):189-202.
    The conception of the doctor–patient relationship under Australian law has followed British common law tradition whereby the relationship is founded in a contractual exchange. By contrast, this article presents a rationale and framework for an alternative model—a “Trust Model”—for implementation into law to more accurately reflect the contemporary therapeutic dynamic. The framework has four elements: an assumption that professional conflicts with patient safety, motivated by financial or personal interests, should be avoided; an onus on doctors to disclose these conflicts; a (...)
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  3.  65
    Is There Such a Thing as ‘White Ignorance’ in British Education?Zara Bain - 2018 - Ethics and Education 13 (1):4-21.
    I argue that political philosopher Charles W. Mills’ twin concepts of ‘the epistemology of ignorance’ and ‘white ignorance’ are useful tools for thinking through racial injustice in the British education system. While anti-racist work in British education has a long history, racism persists in British primary, secondary and tertiary education. For Mills, the production and reproduction of racism relies crucially on cognitive and epistemological processes that produce ignorance, and which promote various ways of ignoring the histories and legacies of European (...)
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  4.  9
    Intimate Partner Violence and its Escalation Into Femicide. Frailty Thy Name Is “Violence Against Women”.Georgia Zara & Sarah Gino - 2018 - Frontiers in Psychology 9.
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  5.  18
    What’s the Appropriate Target of Allocative Justification?Zara Anwarzai & Ricky Mouser - 2021 - American Journal of Bioethics Neuroscience 12 (2-3):167-168.
    Building on work by Peterman, Aas, and Wasserman (2021), we modify their prospective benefit analysis to include only medically-relevant information about patients as persons without reference to their broader lives. Because patients (not their lives) must be treated equally, we argue that patients are the appropriate targets of allocative justification. We go on to challenge some of our current data-collection practices on this basis.
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  6.  39
    ERP Evidence for Successful Voluntary Avoidance of Conscious Recollection.Zara M. Bergström, Max Velmans, Jan de Fockert & Alan Richardson-Klavehn - 2007 - Brain Research 1151:119-133.
  7. No-Self and the Phenomenology of Ownership.Monima Chadha - 2018 - Australasian Journal of Philosophy 96 (1):14-27.
    The Abhidharma Buddhist revisionary metaphysics aims to provide an intellectually and morally preferred picture of the world that lacks a self. The first part of the paper claims that the Abhidharma ‘no-self’ view can be plausibly interpreted as a no-ownership view, according to which there is no locus or subject of experience and thus no owner of mental or bodily awarenesses. On this interpretation of the no-self view, the Abhidharma Buddhist metaphysicians are committed to denying the ownership of experiences, and (...)
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  8.  18
    Conditional Consent.Karamvir Chadha - 2021 - Law and Philosophy 40 (3):335-359.
    There are two distinct ways for someone to place conditions on their morally valid consent. The first is to place conditions on the moral scope of their consent—whereby they waive some moral claim rights but not others. The second is to conditionally token consent—whereby the condition affects whether they waive any moral claim rights at all. Understanding this distinction helps make progress with debates about so-called “conditional consent” to sexual intercourse in English law, and with understanding how individuals place conditions (...)
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  9.  60
    An Independent, Empirical Route to Nonconceptual Content.Monima Chadha - 2009 - Consciousness and Cognition 18 (2):439-448.
    The overall goal of this paper is to offer an independent, empirical route to characterize the content on nonconceptual content. I pursue a recent move by Pylyshyn, a leading cognitive scientist and philosopher of mental representation, who focuses on empirical considerations in favor of nonconceptual representations. Pylyshyn proposes a minimalist view of nonconceptual representations. I offer empirical reasons that force us to go beyond minimalist account and reinstate empirically defensible richer nonconceptual representations into a theory of content.
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  10. Training the Mind: First Steps in a Cross-Cultural Collaboration in Neuroscientific Research.Zara Houshmound - 2002 - In Richard J. Davidson & Anne Harrington (eds.), Visions of Compassion: Western Scientists and Tibetan Buddhists Examine Human Nature. Oup Usa.
     
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  11.  13
    Experiential Unity Without a Self: The Case of Synchronic Synthesis.Shaun Nichols & Monima Chadha - 2021 - Australasian Journal of Philosophy 99 (4):631-647.
    ABSTRACT The manifest fact of experiential unity—namely, that a single experience often seems to be composed of multiple features and multiple objects—was lodged as a key objection to the Buddhist no-self view by Nyāya philosophers in the classical Indian tradition. We revisit the Nyāya-Buddhist debate on this issue. The early Nyāya experiential unity arguments depend on diachronic unification of experiences in memory, but later Nyāya philosophers explicitly widened the scope to incorporate new unity arguments that invoke synchronic unification in experiences. (...)
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  12.  54
    A Buddhist Explanation of Episodic Memory: From Self to Mind.Monima Chadha - 2014 - Asian Philosophy 24 (1):14-27.
    In this paper, I argue that some of the work to be done by the concept of self is done by the concept of mind in Buddhist philosophy. For the purposes of this paper, I shall focus on an account of memory and its ownership. The task of this paper is to analyse Vasubandhu’s heroic effort to defend the no-self doctrine against the Nyāya-Vaiśeṣikas in order to bring to the fore the Buddhist model of mind. For this, I will discuss (...)
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  13.  65
    A Buddhist Response to the Quality-Combination Problem for Panpsychism.Monima Chadha - 2022 - The Monist 105 (1):131-145.
    Abhidharma Buddhist philosophy presents a version of what is now often called “panprotopsychism.” The most pressing group of problems for the Abhidharma panprotopsychism, like all other panpsychist views, is what Seager calls “the combination problem.” There are at least three versions of the problem: the subject-combination problem; the quality-combination problem; and the structure-combination problem. I begin with the Abhidharma Buddhist version of panprotopsychism and its account of conscious experience. The main focus of this paper is to show that Abhidharma panprotopsychist (...)
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  14.  3
    Transsexuality in Contemporary Iran: Legal and Social Misrecognition.Zara Saeidzadeh - 2016 - Feminist Legal Studies 24 (3):249-272.
    Sex change surgery has been practised in Iran under Ayatollah Khomeini’s fatwa in 1982. Therefore, a medical and judicial process of transition has been regulated accordingly. However, this has not resulted in either the legalization of sex change surgery, nor in the recognition of transsexual identity within Iranian substantive law. Sex change surgery is allowed through Islamic law, rather than substantive law, in response to the existing social facts and norms, on the one hand, and structural cooperation with medical system, (...)
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  15.  37
    Attention, Not Self.Monima Chadha - 2019 - Philosophical Review 128 (3):352-356.
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  16.  20
    Vijay Chadha : Mosaic. Journal of the Comparative Study of International Literature, Art and Ideas. Pp. 248. New Delhi: Mosaic Publications, 1981. $20. [REVIEW]E. J. Kenney - 1982 - The Classical Review 32 (2):276-276.
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  17.  36
    Experiential Unity Without a Self: The Case of Synchronic Synthesis.Monima Chadha & Shaun Nichols - forthcoming - Tandf: Australasian Journal of Philosophy:1-17.
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  18.  6
    A Theory of Repetition and Retrieval in Language Production.Zara Harmon & Vsevolod Kapatsinski - forthcoming - Psychological Review.
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  19. No Self and the Phenomenology of Agency.Monima Chadha - 2017 - Phenomenology and the Cognitive Sciences 16 (2):187-205.
    The Buddhists philosophers put forward a revisionary metaphysics which lacks a “self” in order to provide an intellectually and morally preferred picture of the world. The first task in the paper is to answer the question: what is the “self” that the Buddhists are denying? To answer this question, I look at the Abhidharma arguments for the No-Self doctrine and then work back to an interpretation of the self that is the target of such a doctrine. I argue that Buddhists (...)
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  20.  36
    Vijay Chadha (Ed.): Mosaic. Journal of the Comparative Study of International Literature, Art and Ideas. (Vol. 12, No. 2: Special Issue on the Writings of Publius Ovidius Naso.) Pp. 248. New Delhi: Mosaic Publications, 1981. $20. [REVIEW]E. J. Kenney - 1982 - The Classical Review 32 (02):276-.
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  21. Non-Conceptualism and the Problem of Perceptual Self-Knowledge.Robert Hanna & Monima Chadha - 2011 - European Journal of Philosophy 19 (2):184-223.
    In this paper we (i) identify the notion of ‘essentially non-conceptual content’ by critically analyzing the recent and contemporary debate about non-conceptual content, (ii) work out the basics of broadly Kantian theory of essentially non-conceptual content in relation to a corresponding theory of conceptual content, and then (iii) demonstrate one effective application of the Kantian theory of essentially non-conceptual content by using this theory to provide a ‘minimalist’ solution to the problem of perceptual self-knowledge which is raised by Strong Externalism.
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  22.  66
    Sexual Consent and Having Sex Together.Karamvir Chadha - 2020 - Oxford Journal of Legal Studies 40 (3):619-644.
    Some influential theorists have recently argued that if sex is in some sense ideal, then each partner’s consent is unnecessary: even absent each partner’s consent, neither partner infringes the other’s moral rights. I challenge a key premise in their argument for this alarming conclusion. I instead defend the Common-sense View: if you have sex with someone without their consent, you thereby infringe that person’s moral rights. In the course of defending the Common-sense View, I develop what I call the Hybrid (...)
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  23.  5
    Learning Mechanisms in Cue Reweighting.Zara Harmon, Kaori Idemaru & Vsevolod Kapatsinski - 2019 - Cognition 189:76-88.
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  24.  6
    Resistance to Narratives of the Covid‐19 Pandemic as an Act of God.Zara Thokozani Kamwendo - 2021 - Zygon 56 (4):1110-1129.
    Zygon®, Volume 56, Issue 4, Page 1110-1129, December 2021.
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  25.  57
    Eliminating Selves and Persons.Monima Chadha - 2021 - Journal of the American Philosophical Association 7 (3):273-294.
    The Buddhist no-self and no-person revisionary metaphysics aims to produce a better structure that is motivated by the normative goal of eliminating, or at least reducing, suffering. The revised structure, in turn, entails a major reconsideration of our ordinary everyday person-related concerns and practices and interpersonal attitudes, such as moral responsibility, praise and blame, compensation, and social treatment. This essay explores the extent to which we must alter and perhaps discard some of our practical commitments in light of the Buddhist (...)
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  26.  31
    Response to Monima Chadha and Sean M. Smith Reviews of Attention, Not Self.Jonardon Ganeri - 2019 - Philosophy East and West 69 (4):1151-1156.
    I thank Sean Smith and Monima Chadha for their reviews of Attention, Not Self and for their commentary. It has been rewarding to think through the issues they have raised, and I am grateful to both.Let me begin with the methodological principle that Sean Smith endorses at the beginning of his review. Smith says this: "My main argument is that Ganeri attributes views to Buddhaghosa that the latter does not hold. Embedded in this complaint is the assumption that we (...)
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  27.  8
    Zara Eski Mezarlık'taki Osmanlı Dönemi Mezar Taşları.Ebru Bilget Fataha - 2014 - Journal of Turkish Studies 9 (Volume 9 Issue 10):149-149.
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  28.  65
    Self-Conscious Emotions Without a Self.Monima Chadha & Shaun Nichols - 2019 - Philosophers' Imprint 19.
    Recent discussions of emotions in Buddhism suggest that one of the canonical self-conscious emotions, shame, is an emotion to be endorsed and indeed cultivated. The canonical texts in the Abhidharma Buddhist tradition, endorse hiri as one of the wholesome factors “always found in all good minds” and as one of “the guardians of the world”. Shame is widely taken to be a self-conscious emotion, and so if hiri counts as shame, this seems to be in tension with the central Buddhist (...)
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  29. Contents of Experience: Revisited.Monima Chadha - unknown
     
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  30.  7
    Sexual Consent and Having Sex Together.Karamvir Chadha - 2020 - Oxford Journal of Legal Studies 40 (3):666-666.
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  31.  4
    Victorian Horace: Classics and Class by Stephen Harrison.Zara Torlone - 2018 - Classical World: A Quarterly Journal on Antiquity 111 (2):277-278.
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  32.  16
    The Message in the Microaggression: Epistemic Oppression at the Intersection of Disability and Race.Zara Bain & Jeanine Weekes Schroer - 2020 - In Jeanine Weekes Schroer & Lauren Freeman (eds.), Microaggressions and Philosophy. New York:
    This chapter articulates how people understand “microaggression” and offers a clarifying augmentation of that account. It attempts to define disability, and then talk through how analysis connects with the very few discussions of microaggressions within the context of disability. The chapter introduces the case of “Disabled But Not Really.” It leverages previous analysis to show how microaggressions’ mixed legibility is crucial to their role in maintaining an epistemology that polices disability in general and disabled people in particular. The chapter discusses (...)
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  33.  10
    Janet Vertesi. Seeing Like a Rover: How Robots, Teams, and Images Craft Knowledge of Mars. Xi + 318 Pp., Figs., Apps., Bibl., Index. Chicago/London: University of Chicago Press, 2015. $35. [REVIEW]Zara Mirmalek - 2016 - Isis 107 (3):675-676.
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  34.  40
    Reconstructing Memories, Deconstructing the Self.Monima Chadha - 2019 - Mind and Language 34 (1):121-138.
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  35. A Tool for Policymakers in Developing Countries.Zara Merali, Peter A. Singer, Victor Boulyjenkov & Abdallah S. Daar - 2004 - Journal of Law, Medicine and Ethics 32:4.
     
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  36. Zara[Th]Uštra, Philo, the Achaemenids, and Israel: Being a Treatise Upon the Antiquity and Influence of the Avesta.Lawrence Heyworth Mills - 1903 - American Mathematical Society.
    Zarathustra and the Greeks.--Zarathustra, the Achaemenids, and Israel.
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  37.  3
    Happy Vergil Goes North: The Aeneid in Russian Letters.Zara Martirosova Torlone - 2017 - Classical World: A Quarterly Journal on Antiquity 111 (1):27-45.
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  38.  87
    Inner Awareness is Essential to Consciousness: A Buddhist-Abhidharma Perspective.Monima Chadha - 2017 - Review of Philosophy and Psychology 8 (1):83-101.
    This paper defends the realist representationalist version of the Buddhist-Abhidharma account of consciousness. The account explains the intentionality and the phenomenality of conscious experiences by appealing to the doctrine of self-awareness. Concerns raised by Buddhist Mādhyamika philosophers about the compatibility of reflexive awareness and externality of the objects of perception are addressed. Similarly, the Hindu critiques on the incoherence of the Buddhist doctrine of reflexive awareness with the doctrines of no-self and momentariness are also answered.
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  39.  4
    Trust-Based Situation Awareness: Comparative Analysis of Agent-Based and Population-Based Modeling.Zara Nasar & Syed Waqar Jaffry - 2018 - Complexity 2018:1-17.
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  40.  19
    The ELSI Genetics Regulatory Resource Kit: A Tool for Policymakers in Developing Countries.Zara Merali, Peter A. Singer, Victor Boulyjenkov & Abdallah S. Daar - 2004 - Journal of Law, Medicine and Ethics 32 (4):692-700.
    The international context of the last fifty years of modern bioethics have been significant in establishing health-care ethics or bioethics as a common parlance - an ideology of our times, achieving near universal acceptance, with little dissent. Most international health organizations have developed important declarations that have become the credo of their daily practice and long-term commitments. However, in the last decade in particular, bioethicists and other health-care practitioners and scholars have worried about the persistence of health-care inequities and the (...)
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  41. Meditation and Unity of Consciousness: A Perspective From Buddhist Epistemology. [REVIEW]Monima Chadha - 2015 - Phenomenology and the Cognitive Sciences 14 (1):111-127.
    The paper argues that empirical work on Buddhist meditation has an impact on Buddhist epistemology, in particular their account of unity of consciousness. I explain the Buddhist account of unity of consciousness and show how it relates to contemporary philosophical accounts of unity of consciousness. The contemporary accounts of unity of consciousness are closely integrated with the discussion of neural correlates of consciousness. The conclusion of the paper suggests a new direction in the search for neural correlates of state consciousness (...)
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  42.  56
    The Self in Early Nyāya: A Minimal Conclusion.Monima Chadha - 2013 - Asian Philosophy 23 (1):24-42.
    In this paper I revisit the early Nyāya argument for the existence of a self. In section 1, I reconstruct the argument in Nyāya-sūtra 1.1.10 as an argument from recognition following the interpretation in the Nyāyasūtra-Bhāṣya and the Nyāya-Vārttika. In Section 2, I reassess the plausibility of the Nyāya argument from memory/recognition in the Bhāṣya and the Vārttika in the light of recent empirical research. I conclude that the early Nyāya version of the argument from recognition can only establish a (...)
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  43.  8
    Investigating Irrational Beliefs, Cognitive Appraisals, Challenge and Threat, and Affective States in Golfers Approaching Competitive Situations.Nanaki J. Chadha, Martin J. Turner & Matthew J. Slater - 2019 - Frontiers in Psychology 10.
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  44. Karma and the Problem of Evil: A Response to Kaufman.Monima Chadha & Nick Trakakis - 2007 - Philosophy East and West 57 (4):533-556.
    The doctrine of karma, as elaborated in the Hindu, Buddhist, and Jain religious traditions, offers a powerful explanatory account of the human predicament, and in particular of seemingly undeserved human suffering. Whitley R. P. Kaufman is right to point out that on some points, such as the suffering of children, the occurrence of natural disasters, and the possibility of universal salvation, the karma theory appears, initially at least, much more satisfactory than the attempts made to solve the perennial problem of (...)
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  45.  78
    Time-Series of Ephemeral Impressions: The Abhidharma-Buddhist View of Conscious Experience.Monima Chadha - 2015 - Phenomenology and the Cognitive Sciences 14 (3):543-560.
    In the absence of continuing selves or persons, Buddhist philosophers are under pressure to provide a systematic account of phenomenological and other features of conscious experience. Any such Buddhist account of experience, however, faces further problems because of another cardinal tenet of Buddhist revisionary metaphysics: the doctrine of impermanence, which during the Abhidharma period is transformed into the doctrine of momentariness. Setting aside the problems that plague the Buddhist Abhidharma theory of experience because of lack of persons, I shall focus (...)
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  46.  13
    The ELSI Genetics Regulatory Resource Kit: A Tool for Policymakers in Developing Countries.Zara Merali, Peter A. Singer, Victor Boulyjenkov & Abdallah S. Daar - 2004 - Journal of Law, Medicine and Ethics 32 (4):692-700.
    The international context of the last fifty years of modern bioethics have been significant in establishing health-care ethics or bioethics as a common parlance - an ideology of our times, achieving near universal acceptance, with little dissent. Most international health organizations have developed important declarations that have become the credo of their daily practice and long-term commitments. However, in the last decade in particular, bioethicists and other health-care practitioners and scholars have worried about the persistence of health-care inequities and the (...)
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  47.  9
    Responding to Cognitive Injustice: Towards a 'Southern' Decolonial Epistemology. [REVIEW]Zara Bain - 2017 - Global Justice: Theory Practice Rhetoric 9 (2).
  48.  74
    A Buddhist Epistemological Framework for Mindfulness Meditation.Monima Chadha - 2015 - Asian Philosophy 25 (1):65-80.
    One of the major aims of this article is to provide the theoretical account of mindfulness provided by the systematic Abhidharma epistemology of conscious states. I do not claim to present the one true version of mindfulness, because there is not one version of it in Buddhism; in addition to the Abhidharma model, there is, for example, the nondual Mahāmudrā tradition. A better understanding of a Buddhist philosophical framework will not only help situate meditation practice in its originating tradition, but (...)
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  49.  77
    Contents of Experience.Monima Chadha - 2009 - Sophia 48 (3):237-251.
    In this paper I aim to situate the Naiyayika theory of perception in contemporary philosophy of mind. Following the ancients, I suggest we reconsider the taxonomy and the assumed interactions between kinds of perceptual content. This reclassification will lead us to reconsider some aspects of the Cartesian conception of mind that continue to influence the work of contemporary theorists. I focus attention on different accounts of sensory perception favoured by ancient Indian Naiyayika philosophers and Descartes as a starting point for (...)
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  50.  42
    On Knowing Universals: The Nyāya Way.Monima Chadha - 2014 - Philosophy East and West 64 (2):287-302.
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