1,770,903 research outputs found
Letter dated 26 Nov 1974 from "Lal" (Lal C. Verman) to Lorenzo A. Richards
No full textLetter dated 26 Nov 1974 from Lal C. Verman in Seoul, Korea, to Lorenzo A. Richard
"Author Meets Critics: Predrag Cicovacki, Author of Gandhi's Footprints, Meets Critics Sanjay Lal and Carlo Filice"
No full textTwo critics respond to Predrag Cicovacki’s book, Gandi’s Footprints. Cicovacki opens the discussion by presenting his motivations for exploring a paradox, that Gandhi’s work is widely revered but not widely emulated. Cicovacki explores a resolution to the paradox by suggesting how Gandhi’s promising visions may be followed without being imitated, especially Gandhi’s insight that we must seek spiritual grounding for life in a materialistic world. Critic Sanjay Lal affirms Cicovacki’s insight but suggests that precisely because Gandhi’s aspirations for spiritual life were profoundly transformative we should take care not to dilute them into our conventional wisdoms. Critic Carlo Filice asks how Gandhi’s commitment to unified reality could be more clearly articulated once a distinction is drawn between spirit and matter, also how Gandhi’s nonviolence could manage to embrace important exceptions. In reply to critics, Cicovacki proposes an approach to Gandhi informed by the insights of Tagore
Ascending the Nonviolence Continuum: Sanjay Lal, Author of \u3cem\u3eViolence, Nonviolence, and Moral Worth, \u3c/em\u3eMeets Critics
No full textIn this author-meets-critics discussion, Sanjay Lal presents the main ideas of his book Violence, Nonviolence, and Moral Worth, arguing that nonviolence meets violence along a continuum where there are degrees of greater and lesser examples, including a wide range of examples that combine both tendencies. Lal defines nonviolence in terms of three components that emphasize attitudes over actions: (1) a willingness to not harm others, (2) wanting to facilitate the well-being of others, (3) and not sacrificing one\u27s own moral worth. Three critics share their praises and concerns: Predrag Cicovacki challenges Lal to be more specific on the definition of moral worth, on the relationship between violence and nonviolence, and on the account that he gives for value theory and value conflict. Jennifer Kling asks if beliefs can serve as pre-existing grounds for action, if reconceptualizations of pop culture are bound to any limits, and if there are good reasons for assuming that all people are approachable. Danielle Poe asks what it means to reconceptualize popular culture as an approachable resource of nonviolent insight. Answering these questions, Lal reflects on what it means to be inspired by Gandhi’s example
Letter from Lal Mohammed, December 3, 1967
No full textLetter from Lal Mohammed to Fayez Sayegh, December 3, 1967, regarding his appearance on the David Susskind show and the Arab-Israeli conflict
Lal, Harbans, Ph.D.
No full textDr. Lal, Professor and Chairman of Pharmacology, began his career with TCOM in 1980. He shares his early goals as faculty, his research, and his outlook on the school's future.
Interviewed by Blake Hailey, February 8, 199
Post card dated 22 October 1974 from Lal C. Verman to Lorenzo A. Richards
No full textPost card dated 22 October 1974 from Lal C. Verman to Lorenzo A. Richards, sent from Seoul, Kore
Bakteriális endotoxin tartalom LAL-teszttel történő meghatározásának interferenciái
No full textA LAL teszttel történő endotoxin meghatározás a 2000-es évektől napjainkig egy exponenciálisan kutatott terület köszönhetően az iparban betöltött közel pótolhatatlan szerepéért. Jelen dolgozat szeretne hozzájárulni a mérés elméleti folyamatainak megértéséhez és az interferenciák mértékének meghatározásához.MSc/MABiológus Ms
Ral-lal-lal-lal la-la-la-la lallaa (2/4 F)
No full textLaulun sanat: Ral-lal-lal-lal la-la-la-la lallaa, ral-lal-lal-lal-lal lal-lal-laa, ral-lal-lal-lal la-la-la-la lallaa, ral-lal-lal-lal-lal-lal-lal-laa, hyvästi, vanha kulta, taas on pojalla, taas on pojalla, taas on pojalla uusi
Lal Lal Falls Scenic Reserve
No full textLal Lal Falls near Ballarat in Western Victoria evolved over 162 years from an Aboriginal cultural site into a recreational and tourism attraction. Key moments in this history were the visit by two European Port Phillip Aboriginal Protectorate officials in 1840, the reservation of the site as a public park in 1865, and the tragic death of two school children from a landslip at the site in 1990. To understand the history of Lal Lal Falls visitation, this study uses perspectives developed by MacCannell (1976), Butler (1980), and Gunn (1994). MacCannell’s (1976) research into the development of secular attractions through five stages – sight sacralization or naming, framing and elevation, enshrinement, duplication, and social reproduction – will be tested to see if it satisfactorily accounts for the development of the Lal Lal Falls attraction. Butler’s (1980) tourism area life-cycle model may explain the subsequent stagnation and decline of the attraction, particularly since the 1990 catastrophe. Gunn’s (1994) spatial model of attractions should be able to add a spatial dimension to understanding the history of recreation planning at Lal Lal Falls in terms of three zones (nucleus, inviolate belt, and zone of closure) of visitor interaction outlined by the model. This chapter extends earlier research by Clark (2002) into the history of the waterfall
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