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Journal articles on the topic 'Mimamsa'

Author: Grafiati

Published: 4 June 2021

Last updated: 26 July 2025

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1

Ito, Michiya. "On Sesvara-mimamsa." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 33, no. 2 (1985): 799–97. http://dx.doi.org/10.4259/ibk.33.799.

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2

Priyanka and Sri Nagesh K.A. "An insight into Purva Mimamsa Darshana and its conceptual comparison to Ayurveda." Journal of Ayurveda and Integrated Medical Sciences 8, no. 7 (2023): 66–74. http://dx.doi.org/10.21760/jaims.8.7.11.

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Darshana addresses the philosophical elements by which they direct one to the reality and various other principles of life. Purva Mimamsa Darshana one among the Shad Darshana (Six philosophies), emphasise on the basic principles of Veda and the achievement of the ultimate goal through their practice. Understanding their principles and concepts paves way to clarify and enhance the knowledge regarding various concepts from Ayurveda. Purva Mimamsa propagates Dharma (laws/duty) and emphasise Karma (deeds), hence also called as Karma Mimamsa. This Darshana explains various concepts such as Pramanas

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3

Ramaiah, G. Sundara. "The Mimamsa Conception of Life." Social Philosophy Today 9 (1993): 341–48. http://dx.doi.org/10.5840/socphiltoday1993910.

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4

Roman, Liliya. "Yogic Perception Critique in Mimamsa." Voprosy filosofii, no. 12 (December 4, 2024): 183. https://doi.org/10.21146/0042-8744-2024-12-183-192.

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The history of Indian philosophy cannot be fully comprehended without the concept of “yoga”, the roots of which go back to the most ancient times: the Vedic and then Upanishads periods. However, the idea of yoga and yogic knowledge was mostly determined by the idealistic paradigm, which sharply contrasted with the position of the realistic schools. This is why certain systems of Indian thought strictly rejected the idea of yogic knowledge, one of which was Purva Mimamsa tradition. Considering Indian philosophy in terms of its fundamental contradiction – idealism and realism – the question of

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5

Taber, John A. "The Mimamsa Theory of Self-Recognition." Philosophy East and West 40, no. 1 (1990): 35. http://dx.doi.org/10.2307/1399548.

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6

Neupane, Dr. Chhabilal. "Vidhyarthaviṣaye Gadādharabhaṭṭācāryamatopasthāpanam". āraṇyakam 32, № 2 (2024): 45–54. https://doi.org/10.5281/zenodo.13918285.

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Gadadharbhattacharya's views on subjects like Vidhi, Vidhyarth etc. have been reviewed in this research journal. Important discussion of Vidhi is available in the scriptures like Sanskrit grammar, Nyayadarshan, Mimamsa etc.

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7

TODA, Hirohisa. "Jñanasakti in Kasmira Saiva and Bhatta Mimamsa." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 41, no. 1 (1992): 494–92. http://dx.doi.org/10.4259/ibk.41.494.

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8

WAKAHARA, Yusho. "The Theory of Truth in Bhatta Mimamsa." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 42, no. 2 (1994): 995–90. http://dx.doi.org/10.4259/ibk.42.995.

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9

Roman, Liliya. "Word and sentence meaning of early mimamsa." Philosophy Journal 17, no. 1 (2024): 123–36. http://dx.doi.org/10.21146/2072-0726-2024-17-1-123-136.

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A correlation between Indian linguaphilosophy and Western philosophy of language is possible with regard to the question of meaning – one of the main issues of any linguo-philosophical teaching. The Indian philosophical tradition, represented by orthodox schools, the main of which is the so-called mīmāṃsā, was guided by the authority of sacred scripture – the Vedas, and through critical argumentation was engaged in understanding and interpreting their content, and therefore unique linguo-philosophical ideas were formed. This work presents the ideas of mīmāṃsā, the general picture of which ca

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10

Bilimoria, Purusottama. "Hindu-Mimamsa against scriptural evidence on God." Sophia 28, no. 1 (1989): 20–31. http://dx.doi.org/10.1007/bf02789851.

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11

van den Bosch, L. P., and Francis X. Clooney. "Thinking Ritually. Rediscovering the Purva Mimamsa of Jaimini." Numen 41, no. 2 (1994): 209. http://dx.doi.org/10.2307/3270269.

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12

Prasad, Hari Shankar. "The Context Principle of Meaning in Prabhakara Mimamsa." Philosophy East and West 44, no. 2 (1994): 317. http://dx.doi.org/10.2307/1399597.

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13

Koirala, Kamal Prasad, Bidya Nath Koirala, and Gem Prasad Gurung. "Epistemological Understanding of Science Embedded within Shad Darsana and Buddhist Philosophy." Space and Culture, India 9, no. 2 (2021): 71–80. http://dx.doi.org/10.20896/saci.v9i2.1137.

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This paper focuses on the epistemological understanding of finding the science embedded within Shad darsana and Buddhist philosophy. The primary rationale of this study is to dig out the scientific notion that consists of Shad darsana and Buddhist philosophy. Shad darsana or six systems of Hindu philosophy considered as the orthodox/astika philosophy and accept the authority of Vedas, which included Nyaya, Vaisesika, Sankey, Yoga, Poorva Mimamsa and Uttar Mimamsa. Pratyaksa/Perception, Anuman/Inference, Upamana/Comparison, Sabda (word) or testimony are considered the achieving and transforming

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14

Taber, John, and Othmar Gachter. "Hermeneutics and Language in Purva Mimamsa: A Study in Sabara Bhasya." Philosophy East and West 35, no. 2 (1985): 215. http://dx.doi.org/10.2307/1399055.

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15

Arnold, Daniel. "Of Intrinsic Validity: A Study on the Relevance of Purva Mimamsa." Philosophy East and West 51, no. 1 (2001): 26–53. http://dx.doi.org/10.1353/pew.2001.0002.

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16

Ghimire, Ghanshyam. "पूर्वीय दर्शनमा तत्वमीमांसा र ज्ञानमीमांसा [Metaphysics and Epistemology in Eastern Philosophy]". International Research Journal of MMC 2, № 3 (2021): 72–89. http://dx.doi.org/10.3126/irjmmc.v2i3.40086.

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प्रस्तुत लेखमा दर्शनका बारे सामान्य परिचय दिंदै पूर्वीय सभ्यताअन्तर्गत भारतीय खण्ड वा हिमाली क्षेत्रबाट प्रवर्तित प्राचीन दर्शनहरूको उल्लेख गरिएको छ । यसक्रममा षड्दर्शन अन्तर्गत पर्ने साङ्ख्य,योग,न्याय,वैशेषिक,मीमांसा र वेदान्तदर्शनएवम् वेदको अस्तित्वलाई अस्वीकार गर्ने चार्वाक,जैन र बौद्घदर्शनको पहिचान गरिएको छ । तत्वमीमांसा र ज्ञानमीमांसा भनेको के हो ? भन्ने विषयमा संक्षिप्त रुपले विश्लेषण गरिएको छ । पूर्वीय क्षेत्रबाट प्रवर्तित प्राचीन नौवटा दर्शनको सामान्य परिचय दिदै तिनीहरूमा पाइने तत्वमीमांसा र ज्ञानमीमांसाका बारे संक्षेपमा उल्लेख गरिएको छ । यसक्रममा तत्वमीमांसाका बारे छलफल गर्दा साङ्ख्यद

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17

HOJO, Kenzo. "Comparative Study on the Semantics of the Mimamsa-sutra and Saddharmapundarika-sutra." Journal of Research Society of Buddhism and Cultural Heritage, no. 1 (1992): 11–31. http://dx.doi.org/10.5845/bukkyobunka.1992.11.

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18

Scharf, Peter M. "The Denotation of Generic Terms in Ancient Indian Philosophy: Grammar, Nyaya, and Mimamsa." Transactions of the American Philosophical Society 86, no. 3 (1996): i. http://dx.doi.org/10.2307/1006608.

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19

McLeod, Alexus. "Xunzi and Mimamsa on the Source and Ground of Ritual: An Analogical Argument." Philosophy East and West 68, no. 3 (2018): 737–61. http://dx.doi.org/10.1353/pew.2018.0071.

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20

Pallathadka, Harikumar, Parag Deb Roy, and Takhelchangbam Brajeshwari Devi. "The Concept of Karma Across Different Hindu Philosophical Schools: An Epistemological Bridge to Contemporary Ethics." Journal for Research in Applied Sciences and Biotechnology 4, no. 2 (2025): 234–39. https://doi.org/10.55544/jrasb.4.2.24.

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This paper argues that karma, as understood across different Hindu philosophical schools, functions as an epistemological bridge between ancient wisdom traditions and contemporary ethical discourse. While previous scholarship has focused on historical development or specific school interpretations, this review demonstrates how the systematic examination of karma across Mimamsa, Samkhya, Yoga, Nyaya, Vaisheshika, and Vedanta reveals a sophisticated framework for understanding moral causation that addresses contemporary challenges in ethics, psychology, and environmental philosophy. By analyzing

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21

शर्मा Sharma, यादवप्रसाद Yadavprasad. "अविद्या/माया चिन्तनका दृष्टिमा ऋतुविचार खण्डकाव्य (Rituvichara Khandakavya in view of Avidya/Maya Thoughts)". Bouddhik Abhiyan (बौद्धिक अभियान) 8, № 01 (2023): 98–116. http://dx.doi.org/10.3126/bdkan.v8i01.57796.

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ऋतुविचार खण्डकाव्यलाई पौरस्त्य दर्शनको अविद्या÷मायासम्बन्धी मान्यताका आधारमा विवेचना गरिएको यस अनुसन्धानात्मक लेखका निम्ति आवश्यक सामग्री पुस्तकालयीय स्रोतबाट सङ्कलन गरिएको छ र सैद्धान्तिक आधारको निर्माणमा निगमनात्मक विधिको प्रयोग गरिएको छ । यस क्रममा क्रमशः उपनिषद्, साङ्ख्य, योग, न्याय, वैशेषिक, मीमांसा, वेदान्त र बौद्ध दर्शनका अविद्यासम्बन्धी स्थापनाहरूको अनुशीलन र ऋतुविचार खण्डकाव्यको सूक्ष्मपठन गरी अविद्यासम्बन्धी चिन्तन अभिव्यञ्जित प्रमुख श्लोकहरू ठम्याएर तिनीहरूको व्याख्या÷विश्लेषण गरिएको छ । अन्त्यमा ऋतुविचार खण्डकाव्यको मूल अलङ्कार्य विषय परिवर्तनमूलक ऋतुचव्रmसम्बन्धी प्रकृतिचित्रण रहे

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22

UNO, Tomoyuki. "On the Role and the Status of arthapatti in the Exegetical System of the Bhatta Mimamsa School." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 48, no. 1 (1999): 525–21. http://dx.doi.org/10.4259/ibk.48.525.

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23

Kumar, Ashok, and Rajendra Kumar Ram. "BEYOND BOOKS: GIJUBHAI BADHEKA’S PHILOSOPHY OF HOLISTIC EDUCATION." Social Science Review A Multidisciplinary Journal 3, no. 3 (2025): 198–202. https://doi.org/10.70096/tssr.250303033.

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A pioneering Indian educator, Gijubhai Badheka (1885–1939), questioned the inflexible colonial-era educational system with her progressive views on child-centred learning. Play and mother-tongue teaching are the foundations of Badheka’s Bal-Mimamsa pedagogy, which complements NEP’s emphasis on multilingualism, foundational literacy, and flexible curricula. His Divaswapna model, which emphasises dialogue and activities to foster learning, reflects the NEP’s emphasis on engaging, multidisciplinary classrooms. Furthermore, his view of educators as facilitators rather than leaders supports NEP’s d

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24

Gunawan, I. Gede Arum. "Benang Merah Filsafat India dengan Teologi Hindu Nusantara pada Ajaran Mimamsa dan Yoga Darsana dalam Teks Siwa Dharma." Sanjiwani: Jurnal Filsafat 10, no. 2 (2020): 154. http://dx.doi.org/10.25078/sjf.v10i2.1514.

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<em><em>Hinduism has a complete construction of religious teachings, namely: Tattwa (theology, religious philosophy), Susila (ethics), dan Acara (ritual). These three frameworks are an inseparable unity. One of the religious texts of Hindu Nusantara which shows the interrelation of these three Hinduism frameworks is Siwa Dharma manuscript. In the Siwa Dharma text, it is discussed about the elaboration of the theological concept of Siwa Sidhanta which is embodied in </em></em><p><em>actions as outlined in the concept of Tri Kaya Parisudha in this text. It is

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25

MOHAN, RAGHAVAN, and THANIGAIVELAN SHANMUGAM Dr. "CRITICAL VIEWS ON THE SPIRITUAL AND RELIGIOUS FOUNDATIONS OF INDIAN PHILOSOPHICAL SYSTEMS." Seybold Report Journal 18, no. 08 (2023): 1140–53. https://doi.org/10.5281/zenodo.8288731.

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Abstract The dynamic nature of the world has changed the physical aspects of human life according to science and development, but the spiritual aspects of life are still under debate from ancient times to the present without any solid conclusions. The interpretation of the oldest religious document, the Vedas, informs us that the main goal of mankind is to obtain the four purusharthas, namely artha, Kama, dharma, and moksha. But the interpretation of the Vedas by different Indian schools of thought leads to incoherent views on spiritual aspects of human life. This research paper analyses the I

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Andrews, Immanual, and D. Charlson. "The Advaita Philosophy of Sreenarayana Guru in Advaita Deepika: An Analysis of Historical Monuments in Karunagapally Taluk." Kalagatos 22, no. 2 (2025): e25031. https://doi.org/10.52521/kg.v22i2.15481.

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A Índia é globalmente reconhecida como o berço de quatro grandes religiões: Hinduísmo, Budismo, Jainismo e Sikhismo. No entanto, essas religiões são apenas uma parte do rico panorama filosófico da Índia, que inclui Vaishesika, Nyaya, Samkhya, Yoga, Purva Mimamsa e Vedanta. O Vedanta concentra-se na filosofia derivada dos Vedas, com Advaita, articulado por Adi Shankara, desempenhando um papel fundamental no renascimento de Bhakti. Ele estabeleceu quatro Mutts em cada canto de Bharat para o aprendizado védico. Sree Narayana Guru, proeminente seguidor espiritual de Shankara em Kerala, buscou equi

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27

Larson, Gerald, and Purusottama Bilimoria. "Sabdapramana: Word and Knowledge: A Doctrine in Mimamsa-Nyaya Philosophy (With Reference to Advaita Vedanta-paribhasa 'Agama') Towards a Framework for Sruti-pramanya." Philosophy East and West 47, no. 1 (1997): 84. http://dx.doi.org/10.2307/1400256.

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28

Okita, K. "Mimamsa and Vedanta: Interaction and Continuity. Papers of the 12th World Sanskrit Conference Held in Helsinki, Finland, 13-18 July, 2003, vol. 10.3." Journal of Hindu Studies 1, no. 1-2 (2008): 155–56. http://dx.doi.org/10.1093/jhs/hin013.

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29

Pramanik, Palash, and Sridip Chatterjee. "Tradition and science of Trataka kriya: A comprehensive review." Yoga Mimamsa 56, no. 2 (2024): 117–28. https://doi.org/10.4103/ym.ym_67_24.

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ABSTRACT Trataka kriya (TK) is one of the leading practices of the six cleansing techniques (shatkarma) of Hathayaga. It involves steady gazing at a small point until tears come out. The objectives of this review are to systematically collect the traditional references of TK and analyze the latest scientific evidences that highlight its immediate- and long-term physiological and therapeutic effects. To fulfill the purpose of the study, a rigorous advanced search was conducted in June 2024 in PubMed, Scopus, and Web of Science. In addition, Yoga Mimamsa, a peer-reviewed journal, was searched ma

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30

Singh, Amrendra K., and Tulasi Das Majhi. "Bridging Language Pedagogy and Indian Philosophical Insights: An Analytical Exploration." Journal of Education Culture and Society 16, no. 1 (2025): 39–56. https://doi.org/10.15503/jecs2025.2.39.56.

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Aim. Contrary to other philosophical paradigms, language, according to Indian philosophical traditions such as Vedanta, Nyaya, and Mimamsa, becomes a very complex set of human affairs in which we find existence, reality, and meaning, through which we may realize the nature of both human beings and existence around them. Methods. The Upanishadic traditions of dialogue on existential inquiry; the precision of Sanskrit in denoting abstract concepts; and the pedagogy of the Gurukula system that creates an immersive environment for textual engagement in which the close interaction of students with

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31

Bavadekar, Shriprasad. "Mimansa." Journal of Ayurveda and Integrative Medicine 2, no. 1 (2011): 37. http://dx.doi.org/10.4103/0975-9476.78191.

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32

Talekar, P. R. "Epistemology of Shaiva Siddhanta Philosophy." International Journal of Advance and Applied Research 5, no. 17 (2024): 152–56. https://doi.org/10.5281/zenodo.12180170.

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                 The objective of the research paper on Epistemology of Shaiva Siddhanta Philosophy is to communicate the highest truth related to human being, material world and God. The epistemology of Shaiva Siddhanta deals with both the forms that is Svarupa Lakshana and Tatastha Lakshana of the three eternal substances – 1) Pati (God), Pashu (Soul) and Pasha (Bond).                In our country, Bharat and the world, both the Philosop

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Shekar, MV Chandra, Hemant Bhargav, Bharath Holla, et al. "Development, validation and feasibility testing of a 12-minute Yoga-Breath Linked Intervention to Stop Smoking (Y-BLISS) module." Journal of Family Medicine and Primary Care 14, no. 6 (2025): 2502–13. https://doi.org/10.4103/jfmpc.jfmpc_1980_24.

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ABSTRACT Objectives: This study aimed to develop and validate the yoga-breath-linked intervention to stop smoking (Y-BLISS), a novel, scalable, and cost-effective yoga-based module for smoking cessation as an add-on to standard care. Methods: Thirty experts from yoga, psychiatry, and clinical psychology backgrounds evaluated a selection of yoga practices and brief yoga philosophy-based psychotherapeutic (BYPP) concepts for their potential efficacy in smoking cessation using the Content Validity Ratio (CVR), with a cut-off of 0.4. The final intervention module included ten items (8 practices an

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Mahesh, K. M., S. Aithal P., and K. R. S. Sharma. "Literature Review on Indian Ancient University in imparting Holistic and Multidisciplinary: To Create Indian Knowledge System (IKS)." International Journal of Philosophy and Languages (IJPL) 2, no. 1 (2023): 1–17. https://doi.org/10.5281/zenodo.7847266.

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<strong>Purpose: </strong><em>Education in ancient Indiais way back in the 3<sup>rd</sup>  century BC it is a source of knowledge, traditions, and practices focused on the holistic development provided by the ancient university in higher learnings provided by the  Nalanda(5<sup>th</sup> century), Takshashila (6<sup>th</sup> century BC), Odantapuri (550-1040), Jagaddala, Sharada peeth Valabhi, Varanasi, Manyakheta in Karnataka, Kanchipuram, Nagarjinakonda focused on Moral, Physical, spiritual, intellectual through Vedas, Brahmanas, Upanishads, Dharmasutras the learning sources are Kav

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ALTUNİŞ GÜRSOY, Belkis. "Siyasetname Hüviyetinde Bir Esaretname." Erdem, no. 60 (August 1, 2011): 77–142. http://dx.doi.org/10.32704/erdem.2011.60.077.

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Bu eser; Süleyman adlı bir Osmanlı yeniçerisinin Fransa ile ilgili izlenimlerini ihtiva eder. Süleyman, Uyvar Kalesi'nin elden çıkışı sırasında Macarlara esir düşer. Macar beyzadeleri onu savaşı seyretmek için orada bulunan bir Fransız mimara hediye ederler. Bu vesileyle Fransa'ya götürülen ve bu ülkede esir kalan Süleyman, efendisi mimarla birlikte devamlı dolaşarak, sıradan insanların girip çıkamıyacağı birçok yeri görür. Bu esir yeniçeri, sekiz senelik bir sürenin sonunda kendi isteğiyle ülkesi Mısır'a geri döner. Mısır'da döneminin ileri gelenlerinin bulunduğu bir eğlence meclisinde, ona F

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36

Nikolas, Nikolas, Abdul Muttalib, and Sulihin Aziz. "ANALISIS MAKNA SIMBOLIK RITUAL UPACARA ADAT MIMMALA MATAMBA BULUNG ETNIK PATTAE DI DESA KALEOK KECAMATAN BINUANG (KAJIAN SEMIOTIKA)." Journal Peqguruang: Conference Series 3, no. 2 (2021): 503. http://dx.doi.org/10.35329/jp.v3i2.2459.

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Latar belakang dari penelitian ini ialah banyaknya masyarakat Etnik Pattae yang kurang memahami makna ritual Mimamla Matamba Bulung. Penelitian ini bertujuan untuk mendeskripsikan makna simbolis ritual Mimamla Matamba Bulung Etnik Pattae khususnya di Desa kaleok Kecamatan Binuang Kabupaten Polewali Mandar kajian semiotika Ferdinand De Saussure yang membagi tanda menjadi dua bagian yang tidak dapat dipisahkan yakni petanda dan penanda. Hasil penelitian menunjukan bahwa terdapat 22 benda yang harus diadakan dalam ritual Mimmala tersebut. Hal ini sudah diyakini masyarakat Desa Kaleok dapat membaw

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Kurata, Haruo. "Mimamsaka on Liberation." JOURNAL OF INDIAN AND BUDDHIST STUDIES (INDOGAKU BUKKYOGAKU KENKYU) 33, no. 2 (1985): 804–0. http://dx.doi.org/10.4259/ibk.33.804.

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38

Rhoden, Alyssa Rose. "Mimas: Frozen Fragment, Ring Relic, or Emerging Ocean World?" Annual Review of Earth and Planetary Sciences 51, no. 1 (2023): 367–87. http://dx.doi.org/10.1146/annurev-earth-031621-061221.

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Mimas, the smallest and innermost of Saturn's mid-sized moons, has a heavily cratered surface devoid of the intricate fracture systems of its neighbor, Enceladus. However, Cassini measurements identified a signature of an ocean under Mimas’ ice shell, although a frozen ice shell over a rocky interior could not be ruled out. The Mimas ocean hypothesis has stimulated inquiry into Mimas’ geologic history and orbital evolution. Here, we summarize the results of these investigations, which (perhaps surprisingly) are consistent with an ocean-bearing Mimas as long as it is geologically young. In that

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Mishra, Vivekanand. "Philosophical analysis of non-violence with special reference to Mahatma Gandhi." RESEARCH HUB International Multidisciplinary Research Journal 9, no. 4 (2022): 10–13. http://dx.doi.org/10.53573/rhimrj.2022.v09i04.002.

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Mahatma Gandhi has a special place among Indian thinkers. Not a classical philosopher, but a great thinker who presented a new philosophical approach to practical life. Non-violence has the highest place in Gandhi's policy mimamsa. He considered non-violence to be the ultimate religion. He said that when you want to know the truth in the form of God, then the only solution is love and non-violence. Non-violence as love is the mother of all virtues. The gross meaning of non-violence is not to kill any living being. Man is violent in animal form, but in spirit form he cannot remain violent. Non-

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Zheng, Bin, Songbiao Wang, Hongxia Wu, et al. "Genome-Wide Identification of Mango (Mangifera indica L.) MADS-Box Genes Related to Fruit Ripening." Horticulturae 9, no. 12 (2023): 1289. http://dx.doi.org/10.3390/horticulturae9121289.

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MADS-box genes play a crucial role in fruit ripening, yet limited research has been conducted on mango. Based on the conserved domains of this gene family, 84 MADS-box genes were identified in the mango genome, including 22 type I and 62 type II MADS-box genes. Gene duplication analysis revealed that both tandem duplication and segmental replication significantly contributed to the expansion of MADS-box genes in the mango genome, with purifying selection playing a vital role in the segmental duplication events within the MiMADS gene family. Cis-acting element analysis demonstrated that most Mi

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Roman, Liliya G. "The Mimamsa’s Epistemological Doctrine of Svatah-Pramanya." Общество: философия, история, культура, no. 4 (2023): 74–83. http://dx.doi.org/10.24158/fik.2023.4.10.

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Valois, Marcely, Layse Harada, Fernando Vaz-de-Mello, and Fernando Silva. "Synopsis of the genus Diabroctis Gistel, 1857 (Coleoptera: Scarabaeidae: Scarabaeinae) with a new species description." Insect Systematics & Evolution 51, no. 3 (2020): 347–74. http://dx.doi.org/10.1163/1876312x-00002203.

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This paper provides a synopsis of the South American genus Diabroctis Gistel, 1858. Five species are assigned to the genus. The type species D. mimas is widely distributed and shows considerable morphological variation in male secondary sexual characters. A substantial number of morphological and geographic data are used to provide an updated diagnosis of this species, and to describe intraspecific variation. A new Brazilian species is described as Diabroctis pseudomimas sp. nov., which has been recognized among specimens confused with D. mimas (Linnaeus) in entomological collections. Addition

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Noyelles, B., Ö. Karatekin, and N. Rambaux. "The rotation of Mimas." Astronomy & Astrophysics 536 (December 2011): A61. http://dx.doi.org/10.1051/0004-6361/201117558.

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Fields, Carl. "The view from Mimas." Physics Teacher 26, no. 4 (1988): 207–11. http://dx.doi.org/10.1119/1.2342489.

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Eustace, Jessica. "Reaching your end-user with MIMAS." IASSIST Quarterly 26, no. 4 (2003): 13. http://dx.doi.org/10.29173/iq862.

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Vienne, A., J. M. Sarlat, and L. Duriez. "About the Secular Acceleration of Mimas." Symposium - International Astronomical Union 152 (1992): 219–22. http://dx.doi.org/10.1017/s0074180900091178.

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We explain the high values of the acceleration (≈ 2° cy−2) found in the longitude of Mimas by Kozai and Dourneau when they fit to observations their current theory of the Mimas' motion. In fact, we have found that very long-period terms are missing in these theories; their expansion in powers of t well agrees with the observed acceleration. Effects of tidal dissipation are far smaller and could be determined only after accounting of these long-period terms.

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WARNES, TONY. "Increasing gerontological communication." Ageing and Society 27, no. 2 (2007): 177–80. http://dx.doi.org/10.1017/s0144686x0700596x.

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I am pleased to report new appointments to the editorial team and plans for expansion of the journal. Last summer Miles Lambert succeeded Jean Wilkinson as the Editorial Assistant, and to the great credit of them both, the transition caused practically no delay in the handling of the submitted papers. Then in November 2006, Mima Cattan of Leeds Metropolitan University was appointed as the journal's first Associate Editor. Mima's academic roots are in medical sociology and anthropology. I find her magnificently thoughtful and constructive, not only about the practicalities and responsibilities

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Tanmay Kr sing. "Abhava and its testimony: An analysis on the special viewpoint of Mimansa and Vaisheshika School." International Journal of Science and Research Archive 8, no. 1 (2023): 832–35. http://dx.doi.org/10.30574/ijsra.2023.8.1.0173.

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According to all the philosophical systems of India, Liberation is the ultimate goal of livelihood. Liberation means ‘Moksha’. Among the four Purusharthas ‘Moksha’ is considered as ‘Param Purushartha’. And for attaining the Liberation knowledge is the only way. It is the key issue related to life and the world. Here the ‘knowledge’ means completely understanding a subject or in philosophical terms, it’s ‘Padartha’. Padartha literally means ‘the meaning of a word’ or ‘the object signified by a word’. By this one can able to distinguish between real and unreal, temporary and permanent, good and

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Duriez, L., and A. Vienne. "Comparison Between Present Representations of the Motions of the Eight Major Satellites of Saturn." International Astronomical Union Colloquium 165 (1997): 177–82. http://dx.doi.org/10.1017/s0252921100046522.

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AbstractWe compare the two current representations (TASS and that of Harper and Taylor) of the motion of Mimas, Enceladus, Tethys, Dione, Rhea, Titan, Hyperion and Japetus. Although both theories produce almost the same (o-c) residuals with the available observations, we show that they may give positions significantly different at dates corresponding to a gap in the distribution of these observations. In the interval 2000–2020 (corresponding to the CASSINI mission) these differences can reach 5000 km for Mimas, 8000km for Hyperion, 6 000 km for Japetus. So, to test a theory of motions it is ne

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Champenois, Sylvain. "Dynamics of the Mimas-Tethys System." International Astronomical Union Colloquium 172 (1999): 419–24. http://dx.doi.org/10.1017/s0252921100072985.

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AbstractThe role of the 200 yr-long period found recently in the mean longitude of Mimas (Vienne and Duriez 1992) is investigated through numerical integrations. It is shown that it has a deciding effect on the descriptions of the resonance motion of the Mimas-Tethys system, as considered up to now. As a result, Mimas’s inclination before capture may have been higher (up to 0.7°) or lower (down to 0.03°) than the value previously considered (0.42°). Also, Tethys’s eccentricity on capture may have been quite higher (≈ 0.008 versus 0). Moreover, the probability of capture is found to be very sen

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