82 found
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  1.  95
    Ruth Katz & Arvind Sharma (1977). The Aesthetics of Abhinavagupta. British Journal of Aesthetics 17 (3):259-265.
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  2.  16
    Arvind Sharma (2005). Jvanmukti in Neo-Hinduism: The Case of Ramaa Mahari. Asian Philosophy 15 (3):207 – 220.
    Jvanmukti or 'living liberation' has been identified as a distinguishing feature of Indian thought; or, upon drawing a narrower circle, of Hindu thought; and upon drawing an even narrower cocentric circle of Vedānta - of Advaita Vedānta. In some recent studies the cogency of its formulation within Advaita Vedānta has been questioned - but without reference to the testimony of its major modern exemplar, Rama a Mahar i (1879-1950). This paper examines the significance of the life and statements of Rama (...)
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  3.  36
    Arvind Sharma (1979). Fate and Free Will in the Bhagavadgītā. Religious Studies 15 (4):531 - 537.
    The issue of free will versus fate can be analysed in three ways in relation to the Bhagavadgīā,: by focusing on those verses of the Gita which address themselves to this question; by focusing on the figure of Arjuna himself who, as will be shown, crystallizes around his person the issue of free will and fate; and by focusing on the Kauravas who are similarly involved in the issue.
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  4.  34
    Arvind Sharma (2008). Karma, Rebirth, and the Problem of Evil: An Interjection in the Debate Between Whitley Kaufman and Monima Chadha and Nick Trakakis. Philosophy East and West 58 (4):pp. 572-575.
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  5.  44
    Arvind Sharma (1990). Karma and Reincarnation in Advaita Vedānta. Journal of Indian Philosophy 18 (3):219-236.
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  6.  9
    Arvind Sharma (1978). Modern Isolation Research and the Buddhist Concept of Pubbenivāsānussatiñāṇa or Retrocognitive Knowledge. International Philosophical Quarterly 18 (3):335-339.
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  7.  11
    Arvind Sharma (2004). The Scientific Study of Religion: Its Contribution to the Study of theBhagavadgītā. Zygon 39 (3):707-712.
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  8.  24
    Arvind Sharma (1996). On the Distinction Between Karma and Rebirth in Hinduism. Asian Philosophy 6 (1):29 – 35.
    Abstract The doctrines of Kanna and rebirth dovetail so neatly that they are often treated as a single philosophical package. This paper demonstrates that when they are each treated separately in their own right and their possible relationships are re?examined, it leads to a much more nuanced understanding of not only these concepts but also the issues they were developed to address.
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  9. Arvind Sharma & Katherine K. Young (1999). Feminism and World Religions. Monograph Collection (Matt - Pseudo).
  10.  11
    Arvind Sharma (1999). The Puruṣārthas: An Axiological Exploration of Hinduism. Journal of Religious Ethics 27 (2):223 - 256.
    Three doctrines have often been identified in the context of Hindu civilization as its distinctive markers: the doctrine of the varṇas (or the doctrine of the four classes), the doctrine of āśramas (or the doctrine of the four stages of life), and the doctrine of the puruṣārthas (or the doctrine of the four goals of life). The study of the last of these has been comparatively neglected and the doctrine has even been dubbed a myth (Krishna 1996, 189-205). The purpose (...)
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  11.  10
    Arvind Sharma (1992). Is Anubhava a Pramāṅa According to Śaṇkar? Philosophy East and West 42 (3):517-526.
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  12.  2
    Arvind Sharma (1999). The Purusarthas: An Axiological Exploration of Hinduism. Journal of Religious Ethics 27 (2):223-256.
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  13.  4
    Arvind Sharma (1977). Buddhism and Atheism. Sophia 16 (3):27-30.
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  14. Arvind Sharma (1998). Review of Living Liberation in Hindu Thought by Andrew O. Fort; Patricia Y. Mumme. [REVIEW] Philosophy East and West 48 (1):142-161.
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  15.  19
    Arvind Sharma (1979). All Religions Are: Equal? One? True? Same?: A Critical Examination of Some Formulations of the Neo-Hindu Position. Philosophy East and West 29 (1):59-72.
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  16. Arvind Sharma (1982). The Purusarthas a Study in Hindu Axiology. Asian Studies Center, Michigan State University.
     
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  17.  12
    Arvind Sharma (1982). Śankara's Attitude to Scriptural Authority as Revealed by His Gloss on Brahmasūtra I.1. Journal of Indian Philosophy 10 (2):179-186.
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  18.  6
    Arvind Sharma (1981). This-Worldly and Other-Worldly Religions. Sophia 20 (2):36-38.
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  19.  20
    Arvind Sharma (1996). The Issue of Memory as a Pramana and its Implication for the Confirmation of Reincarnation in Hinduism. [REVIEW] Journal of Indian Philosophy 24 (1):21-36.
  20.  14
    Arvind Sharma (1995). A Reply to Anantanand Rambachan. Philosophy East and West 45 (1):105-113.
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  21.  2
    Arvind Sharma (2000). Letters, Notes & Comments. Journal of Religious Ethics 28 (1):157 - 164.
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  22. Arvind Sharma (1988). Women in World Religions. Philosophy East and West 38 (4):452-455.
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  23.  5
    Arvind Sharma (1988). A Third Way of Spirituality Beyond Faith and Reason in Buddhism. Journal of Dharma 13:282-290.
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  24.  4
    Arvind Sharma (1984). Saccidānanda Brahma. International Philosophical Quarterly 24 (1):61-66.
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  25.  13
    Arvind Sharma (1999). Jivanmukti in Neo-Hinduism: The Case of Ramana Maharsi. Asian Philosophy 9 (2):93 – 105.
    Jivanmukti or 'living liberation' has been identified as a distinguishing feature of Indian thought; or, upon drawing a narrower circle, of Hindu thought; and upon drawing an even narrower cocentric circle of Ved nta—of Advaita Ved nta. In some recent studies the cogency of its formulation within Advaita Ved nta has been questioned—but without reference to the testimony of its major modem exemplar, Ramana Maharsi (1879-1950). This paper examines the significance of the life and statements of Ramana Maharsi for the (...)
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  26.  14
    Arvind Sharma, Philip H. Wiebe, Gregory E. Ganssle & Patrick Hutchings (2006). Book Reviews. [REVIEW] Sophia 45 (1):121-127.
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  27.  1
    Arvind Sharma (2014). Three New Books on the Bhagavad Gītā. International Journal of Hindu Studies 18 (2):265-272.
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  28.  6
    Arvind Sharma (2000). Comment by Arvind Sharma. Journal of Religious Ethics 28 (1):159-164.
    Comments on: JRE Focus on The 50th Anniversary of the Universal Declaration ofHuman Rights, Journal of Religious Ethics 26.2 “Rethinking Human Rights: A Review Essay on Religion, Relativism, and Other Matters” by David Little, Journal of Religious Ethics 27.1.
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  29.  10
    Arvind Sharma (1984). Letter to the Editor. Philosophy East and West 34 (3):341 - 342.
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  30.  1
    Arvind Sharma (1990). Skill in Means in Early Buddhism and Christianity. Buddhist-Christian Studies 10:23-33.
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  31.  1
    Arvind Sharma (1996). The Issue of Memory as a Pram? $$\Underset{\Raise0.3em\Hbox{$\Smash{\Scriptscriptstyle\Cdot}$}}{N}$$ a and its Implication for the Confirmation of Reincarnation in Hinduism. [REVIEW] Journal of Indian Philosophy 24 (1):21-36.
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  32.  6
    Arvind Sharma (1976). The Eternality of the Vedas and the Our'ān: A Comparative Study. Philosophy East and West 26 (3):269-279.
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  33.  5
    Arvind Sharma (1991). Karma and Rebirth in Alberuni's India. Asian Philosophy 1 (1):77 – 91.
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  34.  3
    Arvind Sharma (1978). The Role of the Anugītā in the Understanding of the Bhagavadgītā. Religious Studies 14 (2):261 - 267.
    Sometime after the famous fratricidal battle among the Bharatas known as the Mahābhārata war was over , Arjuna requested Krŗşņa… to repeat the instruction which had already been conveyed to him on ‘the holy field of Kurukşetra’ but which had gone out of his ‘degenerate mind’. Kŗşņa thereupon protests that he is not equal to a verbatim recapitulation of the Bhagavadgītā but agrees in lieu of that to impart to Arjuna the same instruction in other words, through the medium of (...)
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  35.  2
    Arvind Sharma (1984). Predetermination and Free Will in the Teaching of Ramaṇa Maharṣi (1879-1950). Religious Studies 20 (4):615 - 626.
    Ramana Maharsi is one of the lesser lights of modern Indian thought but a major figure in the context of modern Advaitic thought in Hinduism. Modern Indian thought in general is distinguished by a robust confidence in the efficacy of effort as an expression of free will, a confidence it shares with the temper of the West in general and which it may have imbibed by coming in contact with it. Modern Advaitic thought, as represented by its popular modern exponents (...)
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  36.  1
    Arvind Sharma & William A. Barbieri Jr (1999). Letters, Notes, and Comments. Journal of Religious Ethics 27 (3):539-549.
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  37.  1
    Hyla Converse & Arvind Sharma (1994). An Ancient Śūdra Account of the Origin of Castes. Journal of the American Oriental Society 114 (4):642-644.
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  38.  1
    Arvind Sharma (1999). Review: Competing Perspectives on Indian Philosophy. [REVIEW] Philosophy East and West 49 (2):194 - 206.
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  39. Arvind Sharma & William A. Barbieri Jr (1999). Letters, Notes, & Comments. Journal of Religious Ethics 27 (3):537 - 549.
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  40. John Hick & Arvind Sharma (eds.) (1993). God, Truth, and Reality: Essays in Honour of John Hick. St. Martin's Press.
     
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  41. Matthew Kapstein, S. Radhakrishnan, Iqbal Singh & Arvind Sharma (eds.) (2004). The Buddhism Omnibus. Oxford University Press.
    The three works brought together in this collection explore Buddhism as a rich source of literary legend, an austere ethical guide, and a contemporary philosophy very relevant in the modern world in view of the resurgence of interest in the Buddha and his philosophy. Matthew T. Kapstein in his Introduction provides a concise historical overview of Buddhism in India and the renewal of interest in the Buddha s teachings and also situates the works in their proper contexts. Gautama Buddha by (...)
     
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  42.  8
    Arvind Sharma (2006). A Guide to Hindu Spirituality. World Wisdom.
    "Renowned scholar of Hinduism, Arvind Sharma, presents a concise and highly accessible introduction to the essence of Hindu spirituality which includes 13 black ...
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  43. Arvind Sharma (1991). A Hindu Perspective on the Philosophy of Religion. St. Martin's Press.
     
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  44. Arvind Sharma (2009). A Hindu Perspective. In Matthew J. Morgan (ed.), The Impact of 9/11 on Religion and Philosophy: The Day That Changed Everything? Palgrave Macmillan
     
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  45.  4
    Arvind Sharma (2001). A Jaina Perspective on the Philosophy of Religion. Motilal Banarsidass Publishers.
    Machine generated contents note: Foreword ix -- Preface xi. -- Introduction xiii -- CHAPTER I -- The Concept of God 1 -- CHAPTER I -- The Case for God 15 -- CHAPER m -- The Case Against God 31 -- CHAPTER IV -- God, Suffering and Human Beings 37 -- CHAPTER V -- Revelation, Faith and Knowledge 47 -- CHAPTER VI -- Epistemology and Ontology 63 -- CHAER VII -- Religious Language 77 -- CHAPTER v -- Religious Language and Truth (...)
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  46.  10
    Arvind Sharma (2006). A Primal Perspective on the Philosophy of Religion. Springer.
    The philosophy of religion has been a largely European intellectual enterprise in two ways. It arose in Europe as a discipline and its subject matter has been profoundly influenced by Christianity as practised in Europe. The process of its deprovincialization in this respect started when it began to take religions other than Christianity within its purview - such as Hinduism, Buddhism, and Islam. Although now the religions of both East and West have found a place in it, a religious tradition (...)
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  47. Arvind Sharma (1978). Are Samnyasa and Tyaga Synonyms in The Bhagwadgita? Indian Philosophical Quarterly 6 (1):135-144.
     
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  48. Arvind Sharma (1999). A Universal Declaration of Human Rights by the World's Religions. Journal of Religious Ethics 27 (3):539-539.
     
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  49. Arvind Sharma (2001). Book Review. [REVIEW] Journal of the American Oriental Society 121 (4):674-676.
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  50. Arvind Sharma (2000). Classical Hindu Thought an Introduction. Monograph Collection (Matt - Pseudo).
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