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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. Albion Rajkumar Banerji (1940). The Rhythm of Living. London, Rider & Co..
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  7. Surendra Sheodas Barlingay (1998). A Modern Introduction to Indian Ethics: My Impressions of Indian Moral Problems and Concepts. Penman Publishers.
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  8. 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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  9. Jacob N. Bauer (2014). Gandhian Nonviolence and the Problem of Preferable Violence. Acorn 15 (1):26-32.
    In this article, I argue that Gandhi can prefer violence in cases, but still morally object to all forms of violence. Even though this can seem to be a contradiction, nonetheless, one can prefer an action without thinking that action is morally justified. Next, I explore the objection that preferring a violent act, such as violent self-defense, over a act that is not violent, such as running away, seems to prefer an action that is more violent to one that is (...)
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  10. Bhagavanadina (1950). Javano! Vicara Aura Karttavya-Preraka Nibandha. Purvodaya Praka Sana.
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  11. Ganga Sagar Bhartrhari & Rai (1987). Niti Satakam Samskrtatika Scahindi-Anglabhasanuvadasahitam. Caukhambha Oriyantaliya.
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  12. 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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  13. Thom Brooks (2013). Philosophy Unbound: The Idea of Global Philosophy. Metaphilosophy 44 (3):254-266.
    The future of philosophy is moving towards “global philosophy.” The idea of global philosophy is the view that different philosophical approaches may engage more substantially with each other to solve philosophical problems. Most solutions attempt to use only those available resources located within one philosophical tradition. A more promising approach might be to expand the range of available resources to better assist our ability to offer more compelling solutions. This search for new horizons in order to improve our clarity about (...)
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  14. 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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  15. 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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  16. Stephen Clark (2010). Ethical Thought in India. In John Skorupski (ed.), The Routledge Companion to Ethics. Routledge
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  17. Tim Connolly (2013). 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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  18. 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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  19. S. Cromwell Crawford (1995). Dilemmas of Life and Death Hindu Ethics in North American Context. Monograph Collection (Matt - Pseudo).
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  20. S. Cromwell Crawford (1989). Hindu Ethics for Modern Life. In World Religions and Global Ethics. Paragon House Publishers
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  21. S. Cromwell Crawford (1974). The Evolution of Hindu Ethical Ideals. Firma K. L. Mukhopadhyay.
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  22. Austin B. Creel (1977). The Modern Study of Hindu Ethics. International Philosophical Quarterly 17 (4):445-454.
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  23. Austin B. Creel (1977). Contemporary Hindu Ethics. Proceedings of the American Catholic Philosophical Association 51:105-111.
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  24. Austin B. Creel (1975). The Reexamination of "Dharma" in Hindu Ethics. Philosophy East and West 25 (2):161-173.
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  25. Alain Daniélou (1992). Les Quatre Sens de la Vie Et la Structure Sociale de l'Inde Traditionnelle. Éditions du Rocher.
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  26. Bhagavan Das (1953). Purushartha. Sasta Sahitya Mandala.
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  27. Govinda Das (1927). Hindu Ethics Principles of Hindu Religio-Social Regeneration. G. A. Natesan, [] 1927.
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  28. Gurusadaẏa Datta (2008). Gurusadaẏa Datta Nirbācita Racanāsaṃgraha. Punaśca.
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  29. Gurusadaẏa Datta (1981). The Bratachāri Synthesis. Bengal Bratachari Society.
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  30. 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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  31. Vasant Govind[from old catalog] Deshmukh (1944). Thus I Live. [Bombay, Popular Book Depot.
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  32. Arthur Ewing (1901). The Hindu Conception of the Functions of Breath.-A Study in Early Hindu Psycho-Physics. Journal of the American Oriental Society 22:249-308.
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  33. Christopher G. Framarin (2014). HInduism and Environmental Ethics: Law, Literature, and Philosophy. Routledge.
    ... the Earth, San Francisco, CA: Sierra Club Books. Hill Jr., T. (2006)aFinding Value inNature«, Environmental Values 15(3): 331¥41. ¦¦(1983) aIdeals of Human Excellence and Preserving Natural Environments«, Environmental Ethics 5(3): ...
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  34. Elisa Freschi (2015). Free Will in Viśiṣṭādvaita Vedānta: Rāmānuja, Sudarśana Sūri and Veṅkaṭanātha. Religion Compass 9:287--296.
  35. Elisa Freschi (2015). Free Will in Viśiṣṭādvaita Vedānta: Rāmānuja, Sudarśana Sūri and Veṅkaṭanātha. Religion Compass 9:287--296.
  36. Elisa Freschi (2015). Free Will in Viśiṣṭādvaita Vedānta: Rāmānuja, Sudarśana Sūri and Veṅkaṭanātha. Religion Compass 9:287--296.
  37. Ganeshdas (1991). Katha-Ratnam. Shri Sadhubella Udasin Ashram.
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  38. Balbir Singh Gauchhwal (1966). The Metaphysical Foundations of Hindu Ethics and Religion. Philosophy East and West 16 (3/4):143-159.
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  39. 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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  40. 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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  41. Bina Gupta (2006). Bhagavad G?Tā as Duty and Virtue Ethics. Journal of Religious Ethics 34 (3):373-395.
    The paper examines the ethical conception of the most well-known and much discussed Hindu text, the "Bhagavad Gītā", in the context of the Western distinction between duty ethics and virtue ethics. Most of the materials published on the "Gītā" make much of its conception of duty; however, there is no systematic investigation of the notion of virtue in the "Gītā". The paper begins with a discussion of the fundamental characteristics of virtue ethics, before undertaking a discussion of the conceptions of (...)
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  42. Stephen Harris (2011). Does Anātman Rationally Entail Altruism? On Bodhicaryāvatāra 8: 101-103. Journal of Buddhist Ethics 18.
    In the eighth chapter of the Bodhicaryāvatāra, the Buddhist philosopher Śāntideva has often been interpreted as offering an argument that accepting the ultimate nonexistence of the self (anātman) rationally entails a commitment to altruism, the view that one should care equally for self and others. In this essay, I consider reconstructions of Śāntideva’s argument by contemporary scholars Paul Williams, Mark Siderits and John Pettit. I argue that all of these various reconfigurations of the argument fail to be convincing. This suggests (...)
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  43. Stephen Harris (2010). Antifoundationalism and the Commitment to Reducing Suffering in Rorty and Madhyamaka Buddhism. Contemporary Pragmatism 7 (2):71-89.
    In his Contingency, Irony, Solidarity, Richard Rorty argues that one can be both a liberal and also an antifoundationalist ironist committed to private self creation. The liberal commitments of Rorty's ironists are likely to be in conflict with his commitment to self creation, since many identities will undercut commitments to reducing suffering. I turn to the antifoundationalist Buddhist Madhyamaka tradition to offer an example of a version of antifoundationalism that escapes this dilemma. The Madhyamaka Buddhist, I argue, because of his (...)
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  44. Stephen E. Harris (2015). Demandingness, Well-Being and the Bodhisattva Path. Sophia 54 (2):201-216.
    This paper reconstructs an Indian Buddhist response to the overdemandingness objection, the claim that a moral theory asks too much of its adherents. In the first section, I explain the objection and argue that some Mahāyāna Buddhists, including Śāntideva, face it. In the second section, I survey some possible ways of responding to the objection as a way of situating the Buddhist response alongside contemporary work. In the final section, I draw upon writing by Vasubandhu and Śāntideva in reconstructing a (...)
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  45. Stephen E. Harris (2015). On the Classification of Śāntideva’s Ethics in the Bodhicaryāvatāra. Philosophy East and West 65 (1):249-275.
    In this essay several challenges are raised to the project of classifying Śāntideva’s ethical reasoning given in his Bodhicaryāvatāra, or Guide to the Way of the Bodhisattva, as a species of ethical theory such as consequentialism or virtue ethics. One set of difficulties highlighted here arises because Śāntideva wrote this text to act as a manual of psychological transformation, and it is therefore often difficult to determine when his statements indicate his own ethical views. Further, even assuming we can identify (...)
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  46. Stephen E. Harris (2014). Suffering and the Shape of Well-Being in Buddhist Ethics. Asian Philosophy 24 (3):242-259.
    This article explores the defense Indian Buddhist texts make in support of their conceptions of lives that are good for an individual. This defense occurs, largely, through their analysis of ordinary experience as being saturated by subtle forms of suffering . I begin by explicating the most influential of the Buddhist taxonomies of suffering: the threefold division into explicit suffering , the suffering of change , and conditioned suffering . Next, I sketch the three theories of welfare that have been (...)
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  47. Maria Heim (2005). Differentiations in Hindu Ethics. In William Schweiker (ed.), The Blackwell Companion to Religious Ethics. Blackwell Pub. 341--354.
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  48. Edward Washburn Hopkins (1924). Ethics of India. Port Washington, N.Y.,Kennikat Press.
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  49. Merina Islam (ed.) (2015). The Religious-Philosophical Dimensions. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    The book, “The Religious-Philosophical Dimensions” is the outcome of the second online session organized by Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra) with the theme “Development of Philosophy in India” held on 24th June, 2014. Indian philosophy is the name given to different philosophical thoughts that grew and developed on Indian soil. Philosophy in India has a very ancient origin. In fact, philosophical speculations started in India in the Vedic age itself. Freethinking sages of ancient India speculated (...)
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  50. Kamala Jain (1983). The Concept of Pañcaśīla in Indian Thought. P.V. Research Institute.
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