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  1. Aditya Adarkar (2005). The Untested Dharma is Not Worth Living. International Journal of Hindu Studies 9 (1-3):117-130.
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  2. Mikael Aktor (2002). Rules of Untouchability in Ancient and Medieval Law Books: Householders, Competence, and Inauspiciousness. [REVIEW] International Journal of Hindu Studies 6 (3):243-274.
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  3. Douglas Allen (2007). Mahatma Gandhi on Violence and Peace Education. Philosophy East and West 57 (3):290-310.
    : Gandhi can serve as a valuable catalyst allowing us to rethink our philosophical positions on violence, nonviolence, and education. Especially insightful are Gandhi's formulations of the multidimensionality of violence, including educational violence, and the violence of the status quo. His peace education offers many possibilities for dealing with short-term violence, but its greatest strength is its long-term preventative education and socialization. Key to Gandhi's peace education are his ethical and ontological formulations of means-ends relations; the need to uncover root (...)
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  4. Anant Sadashiv Altekar (1952). Sources of Hindu Dharma in its Socio-Religious Aspects. Sholapur, Institute of Public Administration.
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  5. Christopher R. Austin (2009). Janamejaya's Last Question. Journal of Indian Philosophy 37 (6):597-625.
    This article examines closely an important passage at the conclusion of the Mahābhārata wherein the final state of the epic heroes after death is defined. The Critical Edition’s phrasing of what precisely became of the characters once they arrived in heaven is unclear, and manuscript variants offer two apparently contradictory readings. In this article I present evidence in support of one of these readings, and respond to the Mahābhārata ’s seventeenth century commentator Nīlakaṇṭha Caturdhara, who champions the other. Underlying and (...)
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  6. Surendra Sheodas Barlingay (1998). A Modern Introduction to Indian Ethics: My Impressions of Indian Moral Problems and Concepts. Penman Publishers.
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  7. Michael G. Barnhart (2012). Theory and Comparison in the Discussion of Buddhist Ethics. Philosophy East and West 62 (1):16-43.
    Comparisons, and by that I mean the hunt for essential similarities or at least serious family resemblances, between the ethical views of Western and non-Western thinkers have been a staple of comparative philosophy for quite some time now. Some of these comparisons, such as between the views of Aristotle and Confucius, seem especially apt and revealing. However, I’ve often wondered whether Western “ethical theory”—virtue ethics, deontology, or consequentialism—is always the best lens through which to approach non-Western ethical thought. Particularly when (...)
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  8. Nicolas Bommarito (2011). Bile & Bodhisattvas: Śāntideva on Justified Anger. Journal of Buddhist Ethics 18:357-81.
    In his famous text the Bodhicaryāvatāra, the 8th century Buddhist philosopher Śāntideva argues that anger towards people who harm us is never justified. The usual reading of this argument rests on drawing similarities between harms caused by persons and those caused by non-persons. After laying out my own interpretation of Śāntideva's reasoning, I offer some objections to Śāntideva's claim about the similarity between animate and inanimate causes of harm inspired by contemporary philosophical literature in the West. Following this, I argue (...)
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  9. Jagdish Chander & K. B. (1975). Moral Values, Attitudes and Moods: A Book on Ethics for a New World Order. Prajapita Brahma Kumaris Ishwariya Vishwa-Vidyalaya.
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  10. I. P. Chelysheva (1989). Ethical Ideas in the World Outlook of Swami Vivekananda, Lokamanya B.G. Tilak, and Aurobindo Ghose. Vostok.
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  11. Stephen Clark (2010). Ethical Thought in India. In John Skorupski (ed.), The Routledge Companion to Ethics. Routledge.
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  12. Tim Connolly (forthcoming). Ethics of Compassion: Buddhist Karuṇā and Confucian Ren. In Ithamar Theodor Zhihua Yao (ed.), Brahman and Dao: Comparative Studies of Indian and Chinese Philosophy and Religion. Lexington Books.
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  13. Christian Coseru (2008). A Review of Zen Buddhism and Environmental Ethics. [REVIEW] Sophia 47 (1):75-77.
    Simon P. James' Zen Buddhism and Environmental Ethics offers an engaging, sophisticated, and well-argued defence of the notion that Zen Buddhism has something positive to offer the environmental movement. James' goal is two-fold: first, dispel criticism that Zen (by virtue of its anti-philosophical stance) lacks an ethical program (because it shuns conventional morality), has no concern for the environment at large (because it adopts a thoroughly anthropocentric stance), and deprives living entities of any intrinsic worth (because it operates from the (...)
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  14. S. Cromwell Crawford (1974). The Evolution of Hindu Ethical Ideals. Firma K. L. Mukhopadhyay.
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  15. Gurusadaẏa Datta (2008). Gurusadaẏa Datta Nirbācita Racanāsaṃgraha. Punaśca.
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  16. Gurusadaẏa Datta (1981). The Bratachāri Synthesis. Bengal Bratachari Society.
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  17. Krishna Del Toso (2008). The Role of Puñña and Kusala in the Dialectic of the Twofold Right Vision and the Temporary Integration of Eternalism in the Path Towards Spiritual Emancipation According to the Pāli Nikāyas. Esercizi Filosofici 3:32-58.
    Abstract: This article shows how in the Pāli Nikāyas, after having defined Eternalism and Nihilism as two opposed positions, Gotama makes a dialectical use of Eternalism as means to eliminate Nihilism, upheld to be the worst point of view because of its denial of kammic maturation in terms of puñña and pāpa. Assuming, from an Eternalist perspective, that actions have effects also beyond the present life, Gotama underlines the necessity of betting on the validity of moral kammic retribution. Having thus (...)
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  18. Christopher G. Framarin (2014). HInduism and Environmental Ethics: Law, Literature, and Philosophy. Routledge.
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  19. Ganeshdas (1991). Katha-Ratnam. Shri Sadhubella Udasin Ashram.
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  20. Nicholas F. Gier, Dharma Morality As Virtue Ethics.
    consequentialism."[2] Whereas it is virtually impossible to do the hedonic calculus for ordinary pains and pleasures, there is no question about the long term good consequences of the virtues and good character, as compared to the long term pain that the vices bring. This means that attempts, such as Michael Slote's gallant..
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  21. Pradīpa Gokhale & S. E. Bhelke (eds.) (2002). Studies in Indian Moral Philosophy: Problems, Concepts, and Perspectives. Published by Indian Philosophical Quarterly Publication, Dept. Of Philosophy, University of Pune for U.G.C. Dept. Of Special Assistance Programme, Phase I & Ii.
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  22. Bina Gupta (2006). Bhagavad G?Tā as Duty and Virtue Ethics. Journal of Religious Ethics 34 (3):373-395.
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  23. Kamala Jain (1983). The Concept of Pañcaśīla in Indian Thought. P.V. Research Institute.
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  24. Kusuma Jaina (ed.) (2004). Foundations of Indian Moral Thought. Dept. Of Philosophy, University of Rajasthan.
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  25. Saral Jhingran (1989). Aspects of Hindu Morality. Motilal Banarsidass Publishers.
    Chapter HINDUISM THROUGH THE AGES /. Intimate Relation between Religion, Philosophy and Ethics in Hinduism As observed in the preface, the present work ...
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  26. B. R. Kulkarni (1974). Lokmanya Tilak's Metaphysic of Morals. University of Poona.
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  27. Lilia Lender (ed.) (1987). The Choice is Yours: Ethics in Vedanta. Central Chinmaya Mission Trust.
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  28. Susil Kumar Maitra (1925/1978). The Ethics of Hindus. Asian Publication Services.
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  29. Barnes L. Mawrie (2005). Introduction to Khasi Ethics. Dbcic Publications.
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  30. John McKenzie (1971). Hindu Ethics. New Delhi,Oriental Books Reprint Corp.; Exclusively Distributed by Munshiram Manoharlal.
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  31. John McKenzie (1922/2006). Hindu Ethics: A Historical and Critical Essay. Martino Pub..
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  32. Santosha Kumāra Pāṇḍeya (2007). Prācīna Bhāratīya Ācāra-Mīmāṃsā: Niruktakālīna Bhārata Ke Sandarbha Meṃ. Prabodha Saṃskr̥ta Prakāśana.
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  33. Suniti Kumar Pathak (1974). The Indian Nītiśastras in Tibet. Motilalbanarsidass.
    Suniti Kumar Pathak. Chapter II INDO-TIBETAN CULTURAL CONTACT Regarding the earliest reference of the Indo-Tibetan cultural contact the Tibetan chronicles mention the miraculous appearance of the Indian Buddhistic scriptures Za-ma ...
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  34. Rajendra Prasad (ed.) (2009). A Historical-Developmental Study of Classical Indian Philosophy of Morals. Project of History of Indian Science, Philosophy and Culture, Centre for Studies in Civilizations.
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  35. Rajendra Prasad (2008). A Conceptual-Analytic Study of Classical Indian Philosophy of Morals. Jointly Published by Centre for Studies in Civilization and Concept Pub. Co. For the Project of History of Indian Science, Philosophy, and Culture.
    Using recontructive ideas available in classical Indian original works, this book makes a departure in the style of modern writings on Indian moral philosophy.
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  36. Rajendra Prasad (1999). Varṇadharma, Niṣkāma Karma, and Practical Morality: A Critical Essays on Applied Ethics. D.K. Printworld in Association with Department of Special Assistance in Philosophy, Utkal University, Bhubaneswar.
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  37. Shyam Ranganathan (2008). Patanjali's Yoga Sutra. Penguin.
    Patañjali’s Yoga Sutra (second century CE) is the basic text of one of the nine canonical schools of Indian philosophy. In it the legendary author lays down the blueprint for success in yoga, now practiced the world over. Patañjali draws upon many ideas of his time, and the result is a unique work of Indian moral philosophy that has been the foundational text for the practice of yoga since. The Yoga Sutra sets out a sophisticated theory of moral psychology and (...)
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  38. Illa Ravi (2002). Foundations of Indian Ethics: With Special Reference to Manu Smr̥ti, Jaimini Sūtras, and Bhagavad-Gīta. Kaveri Books.
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  39. David Stuart Rodes (ed.) (1650/1981). Upright Lives: Documents Concerning the Natural Virtue and Wisdom of the Indians, (1650-1740) [General Editor, David Stuart Rodes]. [REVIEW] William Andrews Clark Memorial Library, University of California, Los Angeles.
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  40. Indrani Sanyal & Sashinungla (eds.) (2010). Ethics and Culture, Some Indian Reflections. New Delhi, Distributed by D.K. Printworld.
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  41. Priyambada Sarkar & Nini Chanda (eds.) (2010). Ethics: Classical and Contemporary Issues. Kolkata, Dept. Of Philosophy Under its Ugc Sap Drs (Phase-1) Programme 2008-09 in Collaboration with the Radiance, University of Calcutta.
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  42. Ushā Jośī Śarmā (2012). Smr̥tiyoṃ Meṃ Ācāra-Mīmāṃsā: Manu, Yājñavalkya Aura Pārāśara-Smr̥ti Ke Sandarbha Meṃ. Satyam Pabliśiṅga Hāūsa.
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  43. Shriniwas G. Sathaye (1970). Moral Choice and Early Hindu Thought. Bombay,Jaico Pub. House.
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  44. I. C. Sharma (1965/1970). Ethical Philosophies of India. New York,Harper & Row.
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  45. Desh Raj Sirswal (2011). Moral Philosophy of Mahrishi Valmiki. Darshan Jyoti 1 (01):35-39.
    In this paper moral philosophy of Mahrishi Valmiki discussed on the basis of his ideas in the Ramayana.
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  46. Arturo Speziale (1987). The Ethical and Religious Values of Ancient India, 3,000 B.C.-650 A.D. Sujan Publications.
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  47. Tiruvcaḷḷuvar (1999). Weaver's Wisdom: Ancient Precepts for a Perfect Life: Tirukkur̲aḷ. ; an American English Translation of Saint Tiruvalluvar's Ancient Tirukural / Satguru Sivaya Subramuniyaswami. Himalayan Academy.
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  48. Kedar Nath Tiwari (1998). Classical Indian Ethical Thought: A Philosophical Study of Hindu, Jaina, and Buddhist Morals. Motilal Banarsidass Publishers.
    The book is a philosophical treatise on the Hindu, Bauddha and Jaina morals meant for the University students of Indian Ethics as well as for the general readers interested in the subject.
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  49. Krishna Del Toso (2009). [Book Review] Sylvain Lévi, La Dottrina Del Sacrificio Nei Brāhmaṇa. Con Tre Saggi di Roberto Calasso, Char-les Malamoud E Louis Renou, Traduzione di Silvia D’Intino. Adelphi, Milano 2009, 224 Pp. AION 69 (1/4):245-252.
  50. Christoph von Fürer-Haimendorf & Adrian C. Mayer (eds.) (1981). Culture and Morality: Essays in Honour of Christoph Von Fürer-Haimendorf. Oxford University Press.
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