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Journal articles on the topic 'Krishnamurti'

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Published: 4 June 2021

Last updated: 20 February 2023

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1

Pendyurina, Lyudmila. "Issues of personal self-realization in the concept of education by J. Krishnamurti." SHS Web of Conferences 70 (2019): 05007. http://dx.doi.org/10.1051/shsconf/20197005007.

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The article discusses the problems of individual development and self-development, put forward in the teachings of the Indian thinker J. Krishnamurti, explores the specifics of the humanistic approach in the modern cultural educational space. The author analyzes the content of the cultural-like and cultural-creation paradigm of J. Krishnamurti’s education and upbringing, reveals its main ideas and provisions, traces the ways of forming psychological and mental attitudes that have internal constant value. The article gives an analysis of the projective pedagogical and educational decisions of J. Krishnamurti, allowing you to change the idea of education as an information-cognitive process and remove the narrowly focused scientific and utilitarian principles of its construction.

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2

Islam, Merina. "J Krishnamurti’s Insight on Meditation." Tattva - Journal of Philosophy 8, no. 1 (January 1, 2016): 19–26. http://dx.doi.org/10.12726/tjp.15.2.

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J. Krishnamurti, whose life and teachings spanned the greater part of the 20th Century, is regarded by many as one who has had the most profound impact on human consciousness in modern times. He talked of the things that concern all of us in our everyday life: the problems of living in modern society, the individual’s search for security, and the need for human beings to free themselves from their inner burdens of violence, fear and sorrow. Meditation, according to Krishnamurti, is not the popular tranquilizer that most people call to mind, but an attempt to see if there is an end to knowledge, therefore freedom from the known. What Krishnamurti considers meditation is along the lines of insight meditation or jyana yoga. Meditation is not a means to an end; there is no end, no arrival; it is a movement in time and out of time. Every system and method binds thought to time, but choice less awareness of every thought and feeling, as well as an understanding of their motives, their mechanism, allowing them to blossom, is the beginning of meditation. This paper is an attempt to discuss J. Krishnamurti’s insight on what meditation is and how to practice it.

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3

Limbasiya, Nailesh. "Book review: Jiddu Krishnamurti, J. Krishnamurti on Education." Journal of Human Values 28, no. 3 (August 4, 2022): 271–75. http://dx.doi.org/10.1177/09716858221093445.

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4

Kapur, Raman. "Krishnamurti and Psychotherapy." Self & Society 13, no. 5 (September 1985): 230–37. http://dx.doi.org/10.1080/03060497.1985.11084711.

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5

Ogletree, Aaron Peron. "Peace Profile: Jiddu Krishnamurti." Peace Review 19, no. 2 (June 2007): 277–80. http://dx.doi.org/10.1080/10402650701354032.

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6

Gertel, Elliot B. "Krishnamurti, Language and Biblical 'Remembrance'." Religious Studies and Theology 21, no. 2 (March 12, 2007): 49–67. http://dx.doi.org/10.1558/rsth.v21i2.49.

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7

Chapple, Christopher Key. "Krishnamurti: Reflections on the Self." Nova Religio 2, no. 2 (April 1, 1999): 318–19. http://dx.doi.org/10.1525/nr.1999.2.2.318.

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8

Rajeevan, M., and J. Srinivasan. "Tiruvalam Natarajan Krishnamurti (1932–2018)." Current Science 114, no. 06 (March 25, 2018): 1356. http://dx.doi.org/10.18520/cs/v114/i06/1356-1356.

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9

Tamaki, Koshiro. "The Fundamental Problems of Jiddu Krishnamurti." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 35, no. 2 (1987): 502–11. http://dx.doi.org/10.4259/ibk.35.502.

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10

Berghout, Amina. "Education and the Significance of Life by Jiddu Krishnamurti." Central European Journal of Educational Research 4, no. 1 (June 27, 2022): 166–69. http://dx.doi.org/10.37441/cejer/2022/4/1/10681.

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11

Szymeczek, Józef. "Activities of the Theosophical Society and the Order of the Star in the East in the Czech Lands until 1939." Studia Religiologica 53, no. 1 (2020): 49–62. http://dx.doi.org/10.4467/20844077sr.20.004.12507.

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The study shows the penetration of the Theosophical movement into Austro-Hungarian territory, highlighting this process in the Czech lands from the end of the 19th century. It also examines the development of the Theosophical movement in the territory of Czechoslovakia during the interwar period, and analyses the conflict that occurred in the Theosophical circles as the result of accepting or rejecting the teachings of Jiddu Krishnamurti, recognised as the manifestation of Majtreja, but also as the expected Messiah. The analysis also considers the activities of the Star Order in the East, which was founded for the purpose of spreading the teachings of Krishnamurti.

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12

Srinivasan, T. S. "J. Krishnamurti and the Practice of Management." Vision: The Journal of Business Perspective 4, no. 1_suppl (January 2000): 52–56. http://dx.doi.org/10.1177/09722629000040s107.

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13

PRAT, J., I. MERCADER, and J. M. MASSAGUER. "SYMMETRIC LARGE-SCALE VELOCITY FIELDS IN TWO-DIMENSIONAL THERMAL CONVECTION." International Journal of Bifurcation and Chaos 04, no. 05 (October 1994): 1369–74. http://dx.doi.org/10.1142/s021812749400109x.

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Recent experiments on thermal convection in finite containers [Krishnamurti & Howard, 1981; Howard & Krishnamurti, 1986] show the presence of flows spanning the largest dimension of the container. Numerical simulations of 2D thermal convection showing large-scale flows of this kind have been presented elsewhere [Prat et al., 1993a, 1993b]. In every known example the large scale velocity field has been found to display a vertical profile either antisymmetric or showing rather small departures from antisymmetry. In contrast, theoretical group arguments support the existence of symmetric velocity profiles. In the present paper it will be shown that large-scale velocity fields with vertically symmetric velocity profile do exist. In spite of these flows not being dominant in the range of parameters explored, their geometry and dynamics will be discussed on the basis of a linear stability analysis.

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14

Tuấn, Võ Anh. "VỀ TRIẾT LÝ NHÂN SINH CỦA JIDDU KRISHNAMURTI." Hue University Journal of Science: Social Sciences and Humanities 127, no. 6C (November 26, 2018): 103. http://dx.doi.org/10.26459/hueuni-jssh.v127i6c.4976.

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15

Fitzgerald, T. "Krishnamurti and the myth of god incarnate[1]." Asian Philosophy 1, no. 2 (October 1991): 109–26. http://dx.doi.org/10.1080/09552369108575342.

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16

Muñiz Cruz, Néstor de Jesús. "La educación y el significado de la vida." Miscelánea Filosófica αρχή Revista Electrónica 1, no. 3 (April 10, 2018): 13–14. http://dx.doi.org/10.31644/mfarchere_v.1;n.3/18-a02.

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La educación forma en nosotros una nueva perspectiva sobre la vida, el cómo desarrollarnos en ella, nos forma con códigos de eticidad, etc. La vida es de suma importancia ya que en ella nos podemos manifestar como personas en la realidad. Es decir, tenemos la plena libertad de conocer, de aprender y dar ese conocimiento aprendido, el significado de la vida, desde mi perspectiva y de la de Krishnamurti es formar en la libertad. J. Krishnamurti en su obra “la educación y el significado de la vida” nos muestra un panorama amplio sobre la problemática que existe en la sociedad postmoderna, a lo cual, daré algunos puntos importantes: La liberación de lo religioso; para él, el alumno debe de quitarse esos pensamientos religiosos que simplemente atarían su proceso de estudio. ¿De que qué liberación nos habla? Precisamente de liberarse de creencias, ritos, falsas esperanzas y temores que simplemente coaccionan su libertad y su voluntad.

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17

Gopal, Madan. "Krishnamurti and Spirituality: A Comment on Wren-Lewis's View." Journal of Humanistic Psychology 35, no. 1 (January 1995): 89–96. http://dx.doi.org/10.1177/00221678950351010.

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18

Luca, Nathalie. "Peter Washington, La Saga théosophique. De Blavatsky à Krishnamurti." Archives de sciences sociales des religions, no. 120 (October 1, 2002): 63–126. http://dx.doi.org/10.4000/assr.755.

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19

Steever, Sanford B. "Review of Krishnamurti (2001): Comparative Dravidian Linguistics: Current perspectives." Diachronica 19, no. 2 (December 31, 2002): 408–11. http://dx.doi.org/10.1075/dia.19.2.09ste.

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20

Þorleifsdóttir, Álfdís. "Krishnamurti og Þórbergur. Um blekkinguna og lausnina í Íslenzkum aðli." Íslenskar nútímabókmenntir 20, no. 2 (2020): 45–76. http://dx.doi.org/10.33112/ritid.20.2.2.

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Í viðtölum, bréfaskrifum, fyrirlestrum og greinum Þórbergs Þórðarsonar gerir hann iðulega dulspeki að umræðuefni. Ýmsir fræðimenn hafa einnig fjallað um mikilvægi dulspekinnar í heimsmynd Þórbergs og nokkrir hafa bent á að þar gæti leynst ákveðinn lykill til að skilja höfundarverk hans betur. Hins vegar hefur enn sem komið er ekki mikið verið gert til að lesa bækur hans í þessu samhengi. Í þessari grein er sýnt fram á samsvaranir í Íslenzkum aðli, fyrsta sjálfsævisögulega ritverki Þórbergs í fullri lengd, við kenningar Krishnamurtis, sem Þórbergur kynnti sér náið einmitt á þessum árum, varð fyrir miklum áhrifum af og meira að segja hitti persónulega og skiptist á skoðunum við. Nokkrir þættir eru sérstaklega dregnir fram, dulspekilegar hugmyndir um blekkingu persónuleikans eða maya og lausnina undan henni, hlutverk elskunnar í því ferli, og það kompaní við allífið sem þeir komast í sem ná að öðlast lausnina varanlega.

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21

Vernon, Roland. "Star in the East: Krishnamurti, the Invention of a Messiah." Nova Religio 10, no. 1 (August 1, 2006): 131–33. http://dx.doi.org/10.1525/nr.2006.10.1.131.

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22

Aberbach, David. "Mystical Union and Grief: The Ba‘al Shem Tov and Krishnamurti." Harvard Theological Review 86, no. 3 (July 1993): 309–21. http://dx.doi.org/10.1017/s0017816000031254.

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The idea of mystical union with God or a higher being is universal in theological systems, although it may take many forms, metaphorical and moral as well as metaphysical. In Hinduism this concept is expressed in the sayingTat twam asi(“This is thou”); a human being, by finding his or her true immortal self (atman), becomes united with Brahman and, in so doing, achievesnirvana. In Buddhism, similarly, humans must strive to recognize the unity of all within the eternal Buddha, thedharmakaya, the absolute truth or reality that transcends human perception. Jewish mysticism teachesdevekut, commonly translated as adhesion, cleaving, or union with God. Christian mysticism refers to Jesus' words “Abide in me and I in you” (John 15:4) as pertaining to divine union, which has its concrete expression in baptism and the Eucharist. Even Islam, which insists on the absolute transcendence of God, has developed the mystical doctrine oftawhid(“union”).

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23

Tong, C., and A. Gluhovsky. "Gyrostatic extensions of the Howard-Krishnamurti model of thermal convection with shear." Nonlinear Processes in Geophysics 15, no. 1 (February 6, 2008): 71–79. http://dx.doi.org/10.5194/npg-15-71-2008.

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Abstract. The Howard & Krishnamurti (1986) low-order model (LOM) of Rayleigh-Bénard convection with spontaneous vertical shear can be extended to incorporate various additional physical effects, such as externally forced vertical shear and magnetic field. Designing such extended LOMs so that their mathematical structure is isomorphic to those of systems of coupled gyrostats, with damping and forcing, allows for a modular approach while respecting conservation laws. Energy conservation (in the limit of no damping and forcing) prevents solutions that diverge to infinity, which are present in the original Howard & Krishnamurti LOM. The first LOM developed here (as a candidate model of transverse rolls) involves adding a new Couette mode to represent externally forced vertical shear. The second LOM is a modification of the Lantz (1995) model for magnetoconvection with shear. The modification eliminates an invariant manifold in the original model that leads to potentially unphysical behavior, namely solutions that diverge to infinity, in violation of energy conservation. This paper reports the first extension of the coupled gyrostats modeling framework to incorporate externally forced vertical shear and magnetoconvection with shear. Its aim is to demonstrate better model building techniques that avoid pathologies present in earlier models; consequently we do not focus here on analysis of dynamics or model validation.

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24

Armenta Beltrán, Margarita. "Los saberes del educador en el discurso pedagógico de Jiddu Krishnamurti." Qurriculum. Revista de Teoría,Investigación y Práctica educativa, no. 32 (2019): 37–62. http://dx.doi.org/10.25145/j.qurricul.2019.32.03.

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25

Vacek, Jaroslav, Bh Krishnamurti, B. Lakshmi Bai, and B. Ramakrishna Reddy. "Studies in Dravidian and General Linguistics: A Festschrift for Bh. Krishnamurti." Journal of the American Oriental Society 115, no. 4 (October 1995): 701. http://dx.doi.org/10.2307/604751.

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26

Bright, William, B. Lakshmibai, and B. Ramakrishna Reddy. "Studies in Dravidian and General Linguistics: A Festschrift for Bh. Krishnamurti." Language 69, no. 2 (June 1993): 426. http://dx.doi.org/10.2307/416572.

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27

Reagan, Timothy. "Review of Krishnamurti (1986): South Asian Languages: Structure, Convergence and Diglossia." Language Problems and Language Planning 12, no. 1 (January 1, 1988): 65–66. http://dx.doi.org/10.1075/lplp.12.1.18rea.

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28

Dewhurst, David. "Awareness of mind: A discussion of the Krishnamurti schools in India." Educational Philosophy and Theory 26, no. 2 (January 1994): 16–32. http://dx.doi.org/10.1111/j.1469-5812.1994.tb00204.x.

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29

Luna, Diego. "La ineludible revolución de la mente: reflexiones sobre educación a partir de «el arte de vivir» de Jiddu Krishnamurti." Teoría de la Educación. Revista Interuniversitaria 27, no. 2 (December 21, 2015): 71–89. http://dx.doi.org/10.14201/teoredu20152727189.

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En el presente trabajo se proponen una serie de consideraciones sobre educación a partir de las ideas planteadas en la obra El arte de vivir (Life Ahead: On Learning and the Search of Meaning en su edición original en inglés) del pensador indio Jiddu Krishnamurti. Para ello se establecerá, por una parte, una síntesis conceptual de las ideas del autor en relación a los problemas sociales con los que se enfrenta la educación actualmente y, por otra, se reflexionará sobre el posible lugar que estas ocupan dentro de un marco histórico general del pensamiento educativo.

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30

Quirós Rodríguez, Rafael. "S. Patwardhan & J. Krishnamurti: Hindu Women and the Guru-Shishya Relationship." Indialogs 3, Violences (April 16, 2016): 169. http://dx.doi.org/10.5565/rev/indialogs.54.

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31

Suanzes Marcos, Manuel. "La problemática del deseo y su liberación en el pensamiento de Krishnamurti." ENDOXA 1, no. 28 (December 1, 2011): 137. http://dx.doi.org/10.5944/endoxa.28.2011.5295.

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32

Norris, Neal A. "Learning at the Interface: Doing Community College Sts Education as if Tomorrow Really Mattered." Bulletin of Science, Technology & Society 6, no. 2 (June 1986): 268–75. http://dx.doi.org/10.1177/027046768600600222.

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Though there is a higher and wider significance to life, of what value is our education if we never discover it? We may be highly educated, but if we are without deep integration of thought and feeling, our lives are incomplete, contradictory and torn with many fears; and as long as education does not cultivate an integrated outlook on life, it has very little significance.1 Jiddh Krishnamurti, 1953All education springs from some image of the future. If the image of the future held by a society is grossly inaccurate, its education system will betray its youth.2 Alvin Toffler, 1974

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33

Prokopchuk, Yuri V. "The Phenomenon of Consciousness in the Works of Lev Tolstoy and Jiddu Krishnamurti." Russian Studies in Philosophy 59, no. 5 (September 3, 2021): 425–43. http://dx.doi.org/10.1080/10611967.2021.2010425.

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34

Vieira, Roust Rosa. "O sentido ético dos conceitos de nada e liberdade em sartre e krishnamurti." Intuitio 8, no. 2 (December 3, 2015): 76. http://dx.doi.org/10.15448/1983-4012.2015.2.18713.

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35

Angel, James J. "Discussion of “Stock exchange governance and market quality” by Krishnamurti, Sequeira, and Fangjian." Journal of Banking & Finance 27, no. 9 (September 2003): 1879–81. http://dx.doi.org/10.1016/s0378-4266(03)00106-7.

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36

Suances Marcos, Manuel. "El problema de la violencia y su liberación en el pensamiento de Krishnamurti." Pensamiento. Revista de Investigación e Información Filosófica 71, no. 265 (June 2, 2015): 177. http://dx.doi.org/10.14422/pen.v71.i265.y2015.009.

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37

Panjaitan, Dedi Juliandri, and Madyunus Salayan. "MODEL OF PRODUCT DESIGN INTEGRATION WITH THE EFFECT OF SOCIAL NETWORK." ZERO: Jurnal Sains, Matematika dan Terapan 2, no. 2 (March 16, 2018): 87. http://dx.doi.org/10.30829/zero.v1i2.1506.

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<p>Abstract. The effect of social networking on business marketing strategies becomes inevitable. Taking a step backward, we seek to combine and analyze such effects on new product development and then propose a model for designing product deployment through social networks. We construct a share of choice problem (Kohli and Krishnamurti, 1987), which is a combinatorial optimization problem used generally as one method to analyze conjoint analysis data by marketers to identify products with the largest market share and show how to combine social network effects in a share of choice problem.<br />Keywords: Social Networks, Genetic Algorithm, Marketing.</p>

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38

Valente dos Passos, Wagner. "ato de desenhar como ação para Revolução Estética e Educação Ambiental." Ambiente & Educação 27, no. 1 (August 3, 2022): 1–28. http://dx.doi.org/10.14295/ambeduc.v27i1.14251.

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O presente artigo traz o ato de desenhar como uma potencial ferramenta para a Revolução Estética e Educação Ambiental, a partir do pensamento de autores como Jacques Rancière (2009, 2013, 2018), Pablo René Estévez (2004), Augusto Boal (2009), Paulo Freire (1998, 2011), Jiddu Krishnamurti (1967), Ailton Krenak (2020) e Félix Guattari (1990). Resultado de um projeto de pesquisa e de um curso online ministrado durante a pandemia, apresenta um método simplificado de aprendizagem (com acompanhamento ou de forma autodidata) do desenho, possibilitando o resgate e descobertas de potencialidades artísticas e criativas, bem como da consciência de si, de classe e do mundo, por meio da observação e conexão com pessoas, objetos e natureza.

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39

Steever, Sanford B. "Review of Krishnamurti, Masica & Sinha (1986): South Asian Languages: Structure, Convergence and Diglossia." Diachronica 4, no. 1-2 (January 1, 1987): 235–43. http://dx.doi.org/10.1075/dia.4.1-2.13ste.

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40

Jadhav, Aaditya. "Philosophical Therapy Through Linguistic Construction." International Journal of Philosophical Practice 7, no. 1 (2021): 1–10. http://dx.doi.org/10.5840/ijpp2021711.

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This paper makes attempts to argue that language inevitably affects emotions, and philosophical therapy is possible through deconstruction of language; here the horizon of language is extended not only to its traditional usage, but also as thoughts. Emotions are perceived through our conditioned thoughts and hence by an analysis of the latter, the former will become clearer. The paper is a literature review of a few books by Jiddu Krishnamurti, a contemporary Indian Philosopher; and a book on Buddhist logic. Since the paper is a literature review, it does not have any practical claim to support the points and hence is a speculative approach towards therapy. The paper also does not extend its claims to psychological views on language, rather restricts itself to purely philosophical approach.

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41

Murashkin, Mykhailo. "The role of the subjective factor in the cases of the subfamily and the mysticism at the hourly stage (the ontological aspect of "Bezsmertya Stan")." Ukrainian Religious Studies, no. 79 (August 30, 2016): 66–72. http://dx.doi.org/10.32420/2016.79.678.

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An important problem is ninі і відзнайдення подібніості у буті містика і митця. Analiz doslenie і publikacіy showing nayavnіst vzhe vikrukuvanyh materіalіv zy chyogo drive. The subject of ours is written down by the term "Stan Bezsmertya", which is introduced after the documentary facts of people who immigrated immortality (Antti Revonsuo), de death appeared to be uninvolve (William James) and the collapse of the vital of the vital (W. James). Here subunit stіnі місти і митця ми bachimo u mіsticizmі (Jiddu Krishnamurti) і in otsіnyuvannі stіiv mіstistizmu yak creativ stіvі mittsya (Mary Latiens). Буття подібності стану містика і митця пов'язане з снунуняням афлексивного в людині (DI Dubrovsky), and takozh "cataleptic" (Мірча Еліаде), де to pass the processes of compensatory character (Alfred Adler).

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42

Moolayil, Sebastian Varghese. "Mind as a Way you Love Truth: A Philosophical Appraisal of Mind by Jiddu Krishnamurti." Tattva - Journal of Philosophy 6, no. 1 (January 10, 2014): 73–85. http://dx.doi.org/10.12726/tjp.11.5.

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Krishnamurti believes that Man can come to truth neither through any organization, through any creed, through any dogma, priest or ritual, nor through any philosophic knowledge or psychological technique. He has to find it through the mirror of relationship, through the understanding of the contents of his own mind, through observation and not through intellectual analysis or introspective dissection. Man has built in himself images as a fence of security - religious, political, personal. These manifest as symbols, ideas, beliefs. The burden of these images dominates man's thinking, his relationships and his daily life. These images are the causes of our problems for they divide man from man. His perception of life is shaped by the concepts already established in his mind. The content of his consciousness is his entire existence. This content is common to all humanity. When man becomes aware of the movement of his own thoughts he will see the division between the thinker and the thought, the observer and the observed, the experiencer and the experience.

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43

Ferrão, André Munhoz de Argollo, and José Felicio Ribeiro De Cezare. "A onipresença da essência dos princípios de processo sob a perspectiva da metafísica." Labor e Engenho 13 (December 26, 2019): e019022. http://dx.doi.org/10.20396/labore.v13i0.8657767.

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Por uma abordagem sistêmica, transdisciplinar e orientada a processos, este texto foi desenvolvido para apresentar a presença inerente da essência de princípios de processo nas áreas de conhecimento como Ciências Humanas e Ciências Exatas. Devido as suas diferenças na percepção de como a realidade pode ser, este trabalho apresenta a ligação de um processo físico - exemplificando a produção de um objeto - com um processo metafísico, demonstrado pelos sistemas de crenças e filosofias do budismo tibetano e do budismo zen. Estabelecendo-se a relação entre os processos físicos e metafísicos mediante alguns dos princípios utilizados durante as aulas de Abordagem Sistêmica e Pensamento orientado a processos, inspirados nos princípios que orientam os estudos da Sociedade Europeia para o Pensamento do Processo. Agregando o pensamento de Whitehead, Russell, Jung, Sidarta, Morin e Krishnamurti.

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44

Ghahraman, Mahdi. "Analysis of Krishnamurti's Attitude towards Belief and Ideology." International Journal of Multicultural and Multireligious Understanding 8, no. 1 (January 31, 2021): 463. http://dx.doi.org/10.18415/ijmmu.v8i1.2390.

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Ideology is one of the complex concepts that many thinkers from different sciences have talked about it and studied it; there is no comprehensive definition of what constitutes consensus among thinkers, or at least is acceptable to most of them; thinkers can be divided into three main spectrums regarding the definitions and characteristics that they have proposed for ideology. One group has a positive attitude towards ideology and has introduced it as a necessity for human life; another group has defined the ideology negatively, they not only did not evaluate it positively, but also introduced it as the cause of separation and division, etc., and sought to deny it; the other group introduces ideology as a neutral concept that can be characterized by both the positive features proposed by some thinkers and the negative features suggested by some other thinkers. Jiddu Krishnamurti is one of the thinkers who has a negative view towards ideology and rejects it due to some of the claimed characteristics such as segregation, separation, seduction and so on. This attitude is rejected by religious and non-religious thinkers.

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Trochonowicz, Robert. "Religious Transformation as a Solution to the Contemporary Axiological Dilemmas in the Philosophy of Jiddu Krishnamurti." Kultura i Wartości 33 (July 31, 2022): 47–61. http://dx.doi.org/10.17951/kw.2022.33.47-61.

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Lehmann, Winfred P. "Comparative Dravidian Linguistics. Current Perspectives. By Bhadriraju Krishnamurti. pp. xxvi, 417. Oxford, Oxford University Press, 2001." Journal of the Royal Asiatic Society of Great Britain & Ireland 12, no. 2 (July 2002): 210–12. http://dx.doi.org/10.1017/s135618630232025x.

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Hansen, Anita Berit. "Lexical diffusion as a factor of phonetic change: The case of Modern French nasal vowels." Language Variation and Change 13, no. 2 (July 2001): 209–52. http://dx.doi.org/10.1017/s0954394501132059.

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The present study explores the notion of lexical diffusion in relation to an ongoing change in Modern French nasal vowels. Data are interviews with 42 Parisians, recorded in 1972–74 and 1989–93. We start with the notion that sound change ought to be regular, according to the classification of Labov (1994): that is, being a phonetically gradual change, it should be lexically abrupt. The first part of our analysis, which includes more than 10,000 nasal vowel tokens, seems to indicate an influence of factors compatible with the hypothesis of regular sound change (i.e., stress and phonetic surroundings). A closer look at the vowel /[vowel symbol]/, however, reveals an independent lexical and grammatical conditioning, one not entirely explicable in terms of stress or phonetics. As other studies have shown (Krishnamurti, 1998; Yaeger-Dror, 1996), gradual phonetic change might show lexical irregularities, a fact which calls for a revision of Labov's classification.

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ASHER, R. E. "BHADRIRAJU KRISHNAMURTI: The Dravidian languages. (Cambridge Language Surveys.) xxvii, 545 pp. Cambridge: Cambridge University Press, 2003. £70." Bulletin of the School of Oriental and African Studies 67, no. 1 (February 2004): 95–97. http://dx.doi.org/10.1017/s0041977x04250066.

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Edwards, Stephen Edwards, and Jeffrey Dufour. "Human Psychology and the Concept of God in Indian Society." International Journal of Social Science Research and Review 3, no. 4 (December 9, 2020): 1–8. http://dx.doi.org/10.47814/ijssrr.v3i4.51.

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The concept of God in human mind has been and will always be a diversified concept. To understand God one has to travel through his mind and its contents. The centuries of inheritance have cemented the beliefs, on which we stand today. The concept of God is different for every human but to understand the whole concept of God one has to put his inherited knowledge on bay and look what he perceives. As J. Krishnamurti says- We have to completely come out of our psychological conditioning only then there is a possibility of understanding the immense named as God. Since, primitive time till today’s modern world this one word ‘God’ has played a major role in human living. It has travelled through the ages in human mind and to clearly understand this concept of God we have to look at our journey as mankind, without this neither we should accept nor reject the concept of God.

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Joseph, Binson. "Chaotic Advection in Large-Scale Convection." International Journal of Bifurcation and Chaos 08, no. 01 (January 1998): 57–71. http://dx.doi.org/10.1142/s021812749800005x.

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We study the kinematics of mixing and transport of "passive" particles in two-dimensional thermal convection using a low-order spectral model proposed by Howard and Krishnamurti [1986]. This model allows for a large-scale flow spanning the layer width. Mixing by chaos in the oscillatory flow is demonstrated with the help of numerical Poincaré maps. The chaos induced transport process is characterized from a relation of the form ΔX2(t)~ tm, for large t, where ΔX2(t) is the mean square distance traveled by a cloud of particles. It is shown that the transport process can be either shear-flow dominated (m=2) or Brownian type (m=1) or an intermediate type characterized by fractional exponents (1<m<2), depending on the external parameters in the problem. The intermediate process has been found to be intermittent in nature. The present results are compared with earlier studies of chaotic advection and also some experimental observations. Directions for future work are also pointed out.

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