P V R K Prasad Books Pdf

[Theodor Urena]

Eswar Prasad is the Tolani Senior Professor of Trade Policy at Cornell University. He is also a Senior Fellow at the Brookings Institution, where he holds the New Century Chair in International Economics, and a Research Associate at the National Bureau of Economic Research. He was previously chief of the Financial Studies Division in the International Monetary Fund's Research Department and, before that, was the head of the IMF's China Division.

Prasad's latest book is The Future of Money: How the Digital Revolution is Transforming Currencies and Finance (Harvard University Press, September 2021). He is also the author of Gaining Currency: The Rise of the Renminbi (Oxford, 2016) and The Dollar Trap: How the U.S. Dollar Tightened Its Grip on Global Finance (Princeton, 2014). His extensive publication record includes articles in numerous collected volumes as well as top academic journals such as the American Economic Review, American Economic Journal: Macroeconomics, Brookings Papers on Economic Activity, The Economic Journal, International Economic Review, Journal of Development Economics, Journal of Economic Perspectives, Journal of International Economics, Journal of International Money and Finance, Journal of Monetary Economics, and Review of Economics and Statistics. He has co-authored and edited numerous books and monographs, including on financial regulation and on China and India.

Prasad has testified before the Senate Finance Committee, the House of Representatives Committee on Financial Services and the U.S.-China Economic and Security Review Commission, and his research on China has been cited in the U.S. Congressional Record. He is the creator of the Brookings-Financial Times world index (TIGER: Tracking Indices for the Global Economic Recovery; www.ft.com/tiger).

Many of his research papers and quotes from his speeches have been cited extensively in prominent media outlets such as the Economist, Financial Times, Forbes, International Herald Tribune, New York Times, Newsweek, Time, Wall Street Journal, Washington Post, and USA Today. His op-ed articles have appeared in the Financial Times, Foreign Policy, Harvard Business Review, International Herald Tribune, New York Times, Wall Street Journal, and Washington Post. He has made frequent appearances on BBC, Bloomberg, CNBC, CNN, C-SPAN, Fox, NBC, NPR, PBS, Reuters and other radio and television channels.

Prasad is also a Research Fellow at IZA (Institute for the Study of Labor, Bonn). He has served as the co-editor of the journal IMF Staff Papers, was on the editorial board of Finance & Development and was the founding editor of the quarterly IMF Research Bulletin.

Investment professionals know that there is no substitute for hours of in-depth textbook study combined with an equal helping of hands-on experience. Self-taught investors, however, can develop significant knowledge and skillsets for their own investing success even without the formal rigor of a professional designation or related university degree. A third group of investors, less inclined to investment theory and practice, may stop at foundational concepts such as risk and return, the benefits of compounding, and the impact of taxes. These three groups are well served by, respectively, high-priced textbooks, detailed investment guides, and retirement planning guides. Star asset manager and founder of Nalanda Capital, a Singapore-based firm, Pulak Prasad has written a timely and practical guide for the middle group, but the book is also a potent reminder to investment professionals that all the technical skills in the world are no substitute for good perspective and strategy.

These quibbles, however, are small. For amateur and professional investors alike, the book reframes the quest for long-term investment success from a focus on the tools we have to a focus on the outcomes we seek.

CFA Institute members are empowered to self-determine and self-report professional learning (PL) credits earned, including content on Enterprising Investor. Members can record credits easily using their online PL tracker.

CFA Institute is the global, not-for-profit association of investment professionals that awards the CFA and CIPM designations. We promote the highest ethical standards and offer a range of educational opportunities online and around the world.

The cookie settings on this website are set to "allow cookies" to give you the best browsing experience possible. If you continue to use this website without changing your cookie settings or you click "Accept" below then you are consenting to this.

We love shopping at Prasad bookshop. Very much reasonable prices for all items. Any item, art n craft, text books even sawing goods, kids party items. Only issue is the parking, but I would ignore it as its way better than sarasavi.

Excellent customer service! One of the friendliest staff you could ever come across.. They are always ready to guide you with your needs. This is what has made me a customer of Prasad. Furthermore, a wide variety of goods available.

Rajendra Prasad, a retired professor of philosophy who has written on a wide range of topics in classical Indian thought, has turned his attention in this book to the inferential theory of one important Indian Buddhist philosopher, Dharmakiirti. As Prasad points out in his preface, it has only been recently that philosophers writing about Indian philosophy have produced books investigating the work of a single author, rather than exploring an entire school, and even fewer books have been dedicated to extensive investigations of a single treatise by a single author (p. xiii). It is his aim, therefore, "to present Dharmakiirti's logic as an individual logician's work per se, and not in relation to anyone else's nor as the logic of a school" (p. xiii). Prasad almost delivers on this promise in that he dedicates his entire study to a single text by Dharmakiirti, namely, the Nyaayabindu; he does not quite escape the temptation to present the thought of a school, since he folds in a considerable amount of detail from Dharmottara's Nyaayabindu.tiikaa and Durveka Misra's Dharmottarapradiipa.

Prasad's reason for choosing to focus on this treatise, rather than one of Dharmakiirti's longer works, is that he finds the Nyaayabindu to be Dharmakiirti's most mature work on the theory of inference. In justifying his use of the Nyaayabindu, Prasad writes: "Though none of his works can be described as philosophically weak, Nyaayabindu surpasses all the rest for conciseness, precision, systematic development and rigor, without a hint of opaqueness or unintelligibility" (p. 1). It might be more accurate to say that Nyaayabindu, the most compendious of Dharmakiirti's writings, is written in such a terse style as to be almost impossible to interpret accurately without either looking carefully at the same author's longer works or making extensive use of later commentators who were familiar with the entire Dharmakiirti corpus. Just the Nyaayabindu alone, stripped of any commentary, is no more than about two pages long. Dharmottara's commentary is 95 pages, and Durveka Misra's sub-commentary (including Dharmakiirti's root text and Dharmottara's commentary) is just under 260 pages. Without the help of Dharmottara and Durveka Misra, Dharmakiirti's Nyaayabindu would be an insignificant text, the philosophical weakness of which was concealed by its almost perfect opaqueness and unintelligibility. It is not an obvious candidate for the text one would choose to represent Dharmakiirti at his best.

The Nyaayabindu contains three chapters, of which Prasad studies two. Prasad's study is presented in fifteen chapters, the titles of which accurately reflect their contents: "Knowledge and Human Ends," "Division of Inference into Inference for Oneself and Inference for Someone Else," "Inference for Oneself," "Non-cognition as Logical Reason," "Forms of Inference Using Non-cognition as Logical Reason," "Identity as Logical Reason," "Effect as Logical Reason," "Some Problems in Proving the Completeness of Dharmakiirti's Theory of Inference," "Inference for Someone Else," "The Role of Example," "Inference for Someone Else and Aristotelian Syllogism," "Inference for Someone Else and the Deductive-Inductive Distinction," "Impermissible Inferences," "Concluding Overview." The table of contents, which is twenty-five pages long, offers a fairly detailed abstract of the contents of each chapter and of each section and subsection of each chapter and makes finding the exact location of particular discussions easy. The detailed table of contents thus complements the short but useful index. The select bibliography is helpful and would be more so if it did not contain many minor errors (such as dates of publications, page numbers and typographical blunders in titles of books and articles) and a few major ones (such as listing B. J. Georges, rather than Georges B. J. Dreyfus, as the author of Recognizing Reality: Dharmakiirti's Philosophy and Its Tibetan Interpreters [1997]).

It is not obvious who the intended audience of Prasad's work is. It is clear that it is not aimed at scholars of Buddhism who are interested in exploring how (or even whether) skill in inference plays a significant role in the pursuit of nirvana or enlightenment; Prasad makes it clear that he is interested only in Dharmakiirti's logic, not his Buddhism. It is probably safe to say also that Prasad was not writing for the growing number of scholars who have been specializing in the study of Dharmakiirti during the past thirty or forty years. Only a few of these scholars are cited in the bibliography, and of them it is their older work that is cited. Prasad's text itself has no discussion of the contributions by Ernst Steinkellner, Claus Oetke, Shoryu Katsura or Tom T. F. Tillemans to our understanding of the structure of Dharmakiirti's theory of inference. The scholars whose contributions Prasad does discuss are the pioneer scholars (Stcherbatsky, Keith, Dasgupta, Hiriyanna and Vidyabhushana) who wrote in the early decades of the twentieth century. While he rightly shows that these pioneers in the modern study of Indian logic often made misleading presentations, Prasad does not mention that their mistakes have been well known for the past thirty years or so and that the field has moved on to considerably more authoritative presentations. Particularly unfortunate is Prasad's neglect of Tillemans and Oetke, both of whom have managed to clear away a good many of the misconceptions that earlier scholars had about the nature of the logical sign (hetu, linga) and the relationship between reasoning for oneself (svaartha-anumaana) and demonstrating to others (paraartha-anumaana) what one has learned through one's own reasoning. What a number of Dharmakiirti specialists are now saying rather clearly, Prasad is still saying relatively awkwardly and murkily.

c80f0f1006