Search results for 'Ahimsa' (try it on Scholar)

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  1. Nand Kishore Acharya (ed.) (2010). Ahiṃsā-Viśvakośa. Bhaṃvaralāla-Kāntābāī Jaina Malṭīparpaza Phāuṇḍeśana.score: 15.0
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  2. Nathaniel Altman (1988). The Nonviolent Revolution: A Comprehensive Guide to Ahimsa, the Philosophy of Dynamic Harmlessness. Element Books.score: 15.0
     
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  3. A. Chakravarti (1957/2005). The Religion of Ahimsa: The Essence of Jaina Philosophy and Ethics. Varthamanan Pathipagam.score: 15.0
     
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  4. Lokesh Chandra (1981). Vibrations of Ahimsa in China. International Academy of Indian Culture.score: 15.0
     
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  5. Indu Mala Ghosh (1988). Ahiṁsā, Buddhist and Gandhian. Balaji Enterprises.score: 15.0
     
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  6. George Kotturan (1973). Ahimsa: Gautama to Gandhi. New Delhi,Sterling Publishers.score: 15.0
     
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  7. Kanhaiyālāla Loṛhā (2011). Positive Non-Violence: Canonical and Practical Bases of Compassionate Aspects of Ahimsā. Prakrit Bharati Academy.score: 15.0
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  8. Meeta Nath (2011). Ahiṁsā: Based on Buddhism and Gandhism. Vidyanidhi Prakashan.score: 15.0
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  9. Shree Chand Rampuria (1947). The Cult of Ahimsa. Sri Jain Swetamber Terapanthi Mahasabha.score: 15.0
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  10. Subhadra, Dāmodara Śāstrī & Maheśa Jaina (eds.) (2004). Ahiṃsā-Viśvakośa: Ahiṃsā Ke Dārśanika, Dhārmika, Va Sāṃskr̥tika Svarūpoṃ Ko Vyākhyāyita Karane Vāle Prācīna Śāstrīya Viśiṣṭa Sandarbhoṃ Ka Saṅkalana. Yūnivarsiṭī Pablikeśana.score: 15.0
    1. Vaidika/Brāhmaṇa saṃskr̥ti -- 2. Jaina saṃskr̥ti.
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  11. Unto Tähtinen (1976). Ahiṃsā: Non-Violence in Indian Tradition. Rider.score: 15.0
     
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  12. Koshelya Walli (1974). The Conception of Ahiṁsā in Indian Thought, According to Sanskrit Sources. Bharata Manisha.score: 15.0
     
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  13. John E. Cort (2000). "Intellectual Ahiṃsā" Revisited: Jain Tolerance and Intolerance of Others. Philosophy East and West 50 (3):324-347.score: 12.0
    It has been widely proposed that the Jain logical methods of linguistic analysis collectively known as anekāntavāda (manypointedness) are an extension of the Jain ethical imperative of ahiṃsā (non-harm) into philosophy as a form of intellectual tolerance and relativity--described by several scholars as "intellectual ahiṃsā"--whose genealogy and development over the past sixty-five years are given in detail. It is shown how Jains used anekāntavāda to expose the relative truth of non-Jain metaphysics, while arguing that only Jain metaphysics, which alone is (...)
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  14. Nick Gier, Gandhi, Ahimsa, and the Self.score: 9.0
    (Gandhi Marg 15:1 [April-June, 1993], pp. 24-36) Individuality is and is not even as each drop in the ocean is an individual and is not. It is not because apart from the ocean it has no existence. It is because the ocean has no existence if the drop has not, i.e., has no individuality. They are beautifully interdependent. And if this is true of the physical law, how much more so of the spiritual world!
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  15. Cathy Byrne (2006). Would A Buddhist Freeze A Cane Toad?An Exploration Of The Modern Phenomenon Of Environmental Buddhism And The Ethics Related To The Doctrine Of Ahimsa (Non-Harming). Contemporary Buddhism 7 (2):117-127.score: 9.0
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  16. Ryan P. McLaughlin (2012). Non-Violence and Nonhumans: Foundations for Animal Welfare in the Thought of Mohandas Gandhi and Albert Schweitzer. Journal of Religious Ethics 40 (4):678-704.score: 9.0
    This essay explores how the principles of ahimsa and reverence for life provide a foundation for animal welfare in the thought of Mohandas Gandhi and Albert Schweitzer, respectively. This exploration unfolds through a consideration of the contextual background of both thinkers, the scope of life to which they apply their respective principles, and both the ethical ramifications and limitations of this application. Within this common framework, the author delineates the striking commonalities and the significant disparities between Gandhi and Schweitzer. (...)
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  17. Manfred B. Steger (2006). Searching for Satya Through Ahimsa: Gandhi's Challenge to Western Discourses of Power. Constellations 13 (3):332-353.score: 9.0
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  18. Cedomil Veljacic (1985). The Place of Ahimsa in Buddhism and Jainism (in Yugoslavian). Filozofska Istrazivanja 13:297-308.score: 9.0
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  19. Nicholas F. Gier (1995). Ahimsa, the Self, and Postmodernism. International Philosophical Quarterly 35 (1):71-86.score: 9.0
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  20. Rajlaxmi Debi Bhattacharya (1998). Musings on the Concept of Ahimsa (Non-Violence): On'Reflections on Ahimsa: A Practical Approach'by Prabhat Misra. Indian Philosophical Quarterly: Journal of the Department of Philosophy, University of Poona 25:527-531.score: 9.0
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  21. Sp Agarwal (1991). Lokasamgraha and Ahimsa in The'bhagavad Gita'. Journal of Dharma 16 (3):255-268.score: 9.0
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  22. S. J. Carri (2003). Ahimsa and Indian Secularism. Indian Philosophical Quarterly 30 (2):291-326.score: 9.0
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  23. Cyril Desbruslais (2001). Gandhiji's Ahimsa - Viable Strategy for Liberation Today? Disputatio Philosophica 3 (1):131-146.score: 9.0
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  24. Michael W. Fox (1993). Ahimsa (Noninjury) Revisited. Between the Species 9 (3):8.score: 9.0
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  25. Leela Gandhi (2010). Ahimsa and the Metaphysics of Hon-Violence. In J. Sharma A. Raguramaraju (ed.), Grounding Morality. Routledge. 160.score: 9.0
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  26. P. S. Jaini (1991). Animals as Agents in Ahimsa Action and Spiritual Life. Journal of Dharma 16 (3):269-281.score: 9.0
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  27. Prabhat Misra & Non-Violence as an Ideal (1998). Discussion-I Musings on the Concept of Ahimsa (Non-Violence). Indian Philosophical Quarterly 25 (2-4):527.score: 9.0
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  28. Prabhat Misra & Ipq Vol Xxv No (1998). Reflections on Ahimsa: A Practical Approach. Indian Philosophical Quarterly 25:191-204.score: 9.0
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  29. Alok Tandon (2002). Anekantavada and Ahimsa: A Framework for Interreligious Dialogue. Indian Philosophical Quarterly 29:105-116.score: 9.0
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  30. Augustine Thottakara (2002). RTA Through Ahimsa: A Gandhian Interpretation. Journal of Dharma 27:327-348.score: 9.0
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  31. Bindu Puri (2011). The Self and the Other: Liberalism and Gandhi. Philosophia 39 (4):673-698.score: 6.0
    This paper makes an attempt to philosophically re-construct what I have termed as a fundamental paradox at the heart of deontological liberalism. It is argued that liberalism attempts to create the possibilities of rational consensus and of bringing people together socially and politically by developing methodologies which overcome the divisive nature of essentially parochial substantive conceptions of the good. Such methodologies relying on the supposed universally valid dictates of reason and notions of procedural rationality proceed by disengaging men from the (...)
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  32. Nick Gier, Gandhi, Character Consequentialism, and the Virtue of Nonviolence.score: 3.0
    This paper has been extracted from a book manuscript that attempts to interpret Gandhi’s ethics of nonviolence ahimsa) in terms of virtue theory. The first section addresses the issue of virtue theory’s relationship to consequentialism and concludes that there is no way to avoid the fact that the virtues developed because of their consequences. Therefore, I will join Gandhi’s virtue ethics with P. J. Ivanhoe’s character consequentialism. Particularly significant in distinguishing utilitarianism from virtue theory is the relationship of means (...)
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  33. Nesy Daniel (2008). Indian Ethics and Contemporary Bioethical Issues. Proceedings of the Xxii World Congress of Philosophy 3:11-17.score: 3.0
    Two fundamental problems in all thought can be identified: One, life and world affirmation and second, life and world negation. Indian approach is characterized as the second and hence it is claimed that moral problems have not been persistently pursued and successfully tackled in India. Points like the advaita concept of liberation, law of karma, the system of social stratification, stages of life and duties associated with them are picked up to show that theIndian system is ethically bankrupt. But along (...)
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  34. Vinit Haksar (2012). Violence in a Spirit of Love: Gandhi and the Limits of Non-Violence. Critical Review of International Social and Political Philosophy 15 (3):303-324.score: 3.0
    The paper considers how Mahatma Gandhi?s Law of Ahimsa (or non-violence) can be reconciled with the necessity of violence; some of the strategies that Gandhi adopts in response to this problem are critically examined. Gandhi was willing to use (outward) violence as an expedience (in the sense of necessity), but he was opposed to using non-violence as an expedience. There are two versions of Gandhi?s doctrine. He makes a distinction between outward violence and inner violence. Both versions grant that (...)
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  35. Nicholas F. Gier (2003). Nonviolence as a Civic Virtue: Gandhi and Reformed Liberalism. [REVIEW] International Journal of Hindu Studies 7 (1-3):75-97.score: 3.0
    Peace is the primary public good. --James K. Galbraith Somehow or other the wrong belief has taken possession of us that ahimsa is preeminently a weapon for individuals and its use should, therefore, be limited to that sphere. In fact this is not the case.
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  36. John M. Koller (2000). Syādvāda as the Epistemological Key to the Jaina Middle Way Metaphysics of Anekāntavāda. Philosophy East and West 50 (3):400-407.score: 3.0
    An analysis of the Jain metaphysics of non-absolutism (anekāntavāda) shows how the epistemological theory of points of view (nayavāda) and the sevenfold schema of predication (saptabhaṅgī) provide a foundation for the central Jain principle of nonviolence (ahiṃsā).
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  37. Joan Marques (2012). Consciousness at Work: A Review of Some Important Values, Discussed From a Buddhist Perspective. [REVIEW] Journal of Business Ethics 105 (1):27-40.score: 3.0
    This article reviews the element of consciousness from a Buddhist and a non-Buddhist (Western) perspective. Within the Buddhist perspective, two practices toward attaining expanded and purified consciousness will be included: the Seven-Point Mind Training and Vipassana. Within the Western perspective, David Hawkins’ works on consciousness will be used as a main guide. In addition, a number of important concepts that contribute to expanded and purified consciousness will be presented. Among these concepts are impermanence, karma, non-harming (ahimsa), ethics, kindness and (...)
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  38. David L. Perry, Ethical Issues in Recent U.S. Military Engagements.score: 3.0
    Strict pacifists say that killing is always wrong. Jewish and Christian pacifists often appeal to the claim in Genesis that all people are made in the image of God, suggesting that killing them represents a kind of sacrilege as well as a violation of human dignity. Christian pacifists also refer to sayings of Jesus in the Gospels to love one's enemies and not retaliate against force with force. Hindu and Buddhist pacifists would cite their basic obligation of ahimsa, avoiding (...)
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  39. Nikita Dhawan (2006). On the (Im)Possibility of Non-Violent Resistance in Violent Times. The Proceedings of the Twenty-First World Congress of Philosophy 2:257-262.score: 3.0
    Anti-essentialism, antiuniversalism, anti-foundationalism, fragmentation of subjectivity, pluralization of truths are feared to entail the danger of forfeiture of possibilities for critical counter discourses. But the deconstruction of categories is not inevitably the death of politics; rather, the postmodernist intervention of canonical power /knowledge alliances facilitates the recovery of "other" strategies of resistance concerning world problems from "nonconventional" sources that have hitherto been invalidated by mainstream discourses. Thus the crisis triggered by postmodern critique could hold immense opportunities for new configurations of (...)
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  40. Krishna Mani Pathak (2008). Gandhian Formula of Harmony and Peace. Proceedings of the Xxii World Congress of Philosophy 33:45-51.score: 3.0
    Gandhi’s writings on moral issues propose an easiest formula to the world to establish harmony and peace in the global society. In a world where people are confronting a psychological fear of sudden terror and violence, the Gandhian formula of ‘non-violence (ahimsa) as a means’ to form a perfect harmonious world is getting strong attention of the world-community. Truth and non-violence are the two most valuable ingredients of Gandhian moral thoughts. For him, Truth or God is the end and (...)
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  41. Kazuyoshi Hotta (2008). On Jainism and its Philosophy. Proceedings of the Xxii World Congress of Philosophy 6:85-90.score: 3.0
    Jainism is characterized by an observance of non-violence (ahimsa) and asceticism (tapas). In the field of philosophy, it is marked by the doctrine of manifold aspects (anekantavada). The purpose of this study is to explore the inseparable connection between Jainism as a religion and as a philosophy. The first chapterdescribes the position of philosophical thinking in Jainism, while the second examines the doctrine of manifold aspects, which has become synonymous with Jainism. These exploration makes it clear that most of (...)
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  42. Knut A. Jacobsen (1994). The Institutionalization of the Ethics of “Non-Injury” Toward All “Beings” in Ancient India. Environmental Ethics 16 (3):287-301.score: 3.0
    The principle of non-injury toward all living beings (ahimsā) in India was originally a rule restraining human interaction with the natural environment. I compare two discourses on the relationship between humans and the natural environment in ancient India: the discourse of the priestly sacrificial cult and the discourse of the renunciants. In the sacrificial cult, all living beings were conceptualized as food. The renunciants opposed this conception and favored the ethics of non-injury toward all beings (plants, animals, etc.), which meant (...)
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  43. Kaushik Roy (2012). Hinduism and the Ethics of Warfare in South Asia: From Antiquity to the Present. Cambridge University Press.score: 3.0
    Machine generated contents note: Introduction; 1. Religious ethic and the philosophy of warfare in vedic and epic India: 1500 BCE-400 BCE; 2. Buddhism, Jainism, and Asoka's Ahimsa; 3. Kautilya's Kutayaddha: 300 BCE-300 CE; 4. Dharmayuddha and Kutahuddha from the Common Era till the advent of the Turks; 5. Hindu militarism under Islamic Rule: 900 CE-1800 CE; 6. Hindu militarism and anti-militarism in British India: 1750-1947; 7. Hindu military ethos and strategic thought in post-colonial India; Conclusion.
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  44. Gail Crippen, Rose Lemberg, Margaret Wehinger, John Stockwell, Stephen Kaufman, Clay Lancaster, Charles R. Magel, Ruby C. Morgan, Steve Zawistowski & Ahimsa FOlDldation (forthcoming). Mary Starin. Between the Species.score: 3.0
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  45. Christopher G. Framarin (2011). The Value of Nature in Indian (Hindu) Traditions. Religious Studies 47 (3):285 - 300.score: 3.0
    Many authors claim that certain Indian (Hindu) texts and traditions deny that nature has intrinsic value. If nature has value at all, it has value only as a means to mokṡa (liberation). This view is implausible as an interpretation of any Indian tradition that accepts the doctrines of ahiṁsā (non-harm) and karma. The proponent must explain the connection between ahiṁsā and merit by citing the connection between ahiṁsā and mokṡa: ahiṁsā is valuable, and therefore produces merit, because ahiṁsā is instrumentally (...)
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  46. Ahimsa Campos-Arceiz, Asier R. Larrinaga, Udayani R. Weerasinghe, Seiki Takatsuki, Jennifer Pastorini, Peter Leimgruber, Prithiviraj Fernando & Luis Santamaría (2008). Behavior Rather Than Diet Mediates Seasonal Differences in Seed Dispersal by Asian Elephants. In Carolyn Merchant (ed.), Ecology. Humanity Books. 2684-2691.score: 3.0
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