Search results for 'Fire Hinduism' (try it on Scholar)

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  1.  7
    David Frawley (2004). Yoga and the Sacred Fire: Self-Realization and Planetary Transformation. Lotus Press.
    Yoga and the Sacred Fire explores the evolution of life and consciousness according to the cosmology and psychology of Fire, viewing Fire not only as a material ...
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  2.  46
    Andrew J. Nicholson (2010). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press.
    Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as (...)
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  3.  18
    David Aagesen (2004). Burning Monkey-Puzzle: Native Fire Ecology and Forest Management in Northern Patagonia. [REVIEW] Agriculture and Human Values 21 (2-3):233-242.
    This article outlines the ecological and ethnobotanical characteristics of the monkey-puzzle tree (Araucariaaraucana), a long-lived conifer of great importance to the indigenous population living in and around its range in the southern Andes. The article also considers the pre-Columbian and historical use of indigenous fire technology. Conclusive evidence of indigenous burning is unavailable. However, our knowledge of native fire ecology elsewhere and our understanding of monkey-puzzle's ecological response to fire suggest that indigenous people probably burned in the (...)
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  4.  27
    Arti Dhand (2002). The Dharma of Ethics, the Ethics of Dharma: Quizzing the Ideals of Hinduism. Journal of Religious Ethics 30 (3):347 - 372.
    This paper is divided into six parts. The first presents a rudimentary definition of ethics based on Western philosophical theories, particularly their concern for articulating universal moral principles. The second examines the assumptions anchoring Western moral philosophies, and raises the question: are the philosophical presuppositions of modern Western philosophy consistent with the presuppositions of Hinduism? It concludes that the two are not entirely in agreement, particularly on the issue of personal and social identity. The third section locates areas in (...)
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  5.  7
    Terrence Twomey (2014). How Domesticating Fire Facilitated the Evolution of Human Cooperation. Biology and Philosophy 29 (1):89-99.
    Controlled fire use by early humans could have facilitated the evolution of human cooperation. Individuals with regular access to the benefits of domestic fire would have been at an advantage over those with limited or no access. However, a campfire would have been relatively costly for an individual to maintain and open to free riders. By cooperating, individuals could have reduced maintenance costs, minimized free riding and lessened the risk of being without fire. Cooperators were more likely (...)
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  6.  7
    S. N. Balagangadhara & Sarah Claerhout (2010). Are Dialogues Antidotes to Violence? Two Recent Examples From Hinduism Studies. Journal for the Study of Religions and Ideologies 7 (19):118-143.
    One of the convictions in religious studies and elsewhere is about the role dialogues play: by fulfilling the need for understanding, dialogues reduce violence. In this paper, we analyze two examples from Hinduism studies to show that precisely the opposite is true: dialogue about Hinduism has become the harbinger of violence. This is not because ‘outsiders’ have studied Hinduism or because the Hindu participants are religious ‘fundamentalists’ but because of the logical requirements of such a dialogue. Generalizing (...)
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  7.  6
    Sandu Frunza (2010). Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam. Journal for the Study of Religions and Ideologies 6 (16):174-176.
    Ron Geaves, Religious Studies, Buddhism, Hinduism, Judaism, Chrisrianity, Islam The Continuum International Publishing Group, New York, 2006.
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  8.  2
    A. R. Singh (2009). Straight Talk: The Challenge Before Modern Day Hinduism. Mens Sana Monographs 7 (1):189.
    _Hinduism, as an institution, offers very little to the poor and underprivileged within its fold. This is one of the prime reasons for voluntary conversion of Hindus from among its members. B.R. Ambedkar and A.R. Rahman provide poignant examples of how lack of education and health facilities for the underprivileged within its fold, respectively, led to their conversion. This can be countered by a movement to provide large-scale quality health [hospitals/PHCs] and educational [schools/colleges] facilities run by Hindu mission organisations spread (...)
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  9.  21
    M. M. Agrawal (2002). Freedom of the Soul: A Post-Modern Understanding of Hinduism. Concept Pub. Co..
    This Book Brings A Clear And Insightful Presentation Of The Wisdom Of Hinduism In All Its Fundamental Principles.
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  10. Cyril Bernard (1977). Hinduism: Religion and Philosophy. Pontifical Institute of Theology and Philosophy.
    v. 1. Vedic religion, philosophic schools, from Vedism to Hinduism.
     
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  11. Mark W. Muesse (2003). Great World Religions, Hinduism. Teaching Co..
    Lecture 1. Hinduism in the world and the world of Hinduism -- Lecture 2. The early cultures of India -- Lecture 3. The world of the Veda -- Lecture 4. From the Vedic tradition to classical Hinduism -- Lecture 5. Caste -- Lecture 6. Men, women, and the stages of life -- Lecture 7. The way of action -- Lecture 8. The way of wisdom -- Lecture 9. Seeing God -- Lecture 10. The way of devotion -- (...)
     
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  12.  4
    Yu‐Ching Huang & John Wang (2014). Did the Fire Ant Supergene Evolve Selfishly or Socially? Bioessays 36 (2):200-208.
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  13.  15
    A. L. Herman (1993). A Brief Introduction to Hinduism: Religion, Philosophy, and Ways of Liberation. Philosophy East and West 43 (2):353-353.
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  14. Gaston Bachelard (1990). Fragments of a Poetics of Fire. Dallas Institute Publications, Dallas Institute of Humanities and Culture.
     
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  15. David Smith (2002). Hinduism and Modernity.
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  16.  23
    Julius J. Lipner (2006). The Rise of "Hinduism"; or, How to Invent a World Religion with Only Moderate Success. International Journal of Hindu Studies 10 (1):91-104.
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  17.  2
    Satischandra Chatterjee (1952). The Fundamentals of Hinduism: A Philosophical Study. Philosophy East and West 2 (1):88-89.
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  18. Satischandra[from old catalog] Chatterjee (1950). The Fundamentals of Hinduism. Calcutta, Das Gupta.
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  19. Nirad C. Chaudhuri, Madeleine Biardeau, David Francis Pocock & T. N. Madan (2003). The Hinduism Omnibus. Monograph Collection (Matt - Pseudo).
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  20. Usha Choudhuri (2012). Hinduism: A Way of Life and a Mode of Thought. Niyogi Books.
     
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  21.  17
    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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  22. David Frawley (2010). Universal Hinduism: Towards a New Vision of Sanatana Dharma. Voice of India.
     
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  23. Śrīrāma Goyala (2009). Fundamentals of Paurāṇika Hinduism. Kusumanjali Book World.
     
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  24. William Charles Kirk (1940). Fire in the Cosmological Speculations of Heracleitus. Minneapolis, Minn.,Burgess Publishing Company.
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  25. Rajiv Malhotra (2014). Indra's Net: Defending Hinduism's Philosophical Unity. Harpercollins Publishers India.
    Pt. 1. Purva paksha (examination of my opponents' positions) -- pt. 2. Uttara paksha (my response).
     
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  26. M. S. Manhas (2010). Understanding Hinduism Through Brahmasutra. B.R. Pub. Corp..
     
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  27. Swami Paramananda (2005). Hinduism: Philosophy or Mysticism?: An Enlightening Exposé on the Real Nature of Spirituality Bequeathed by Ancient Indian Mystics. S. Paramanda.
     
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  28. Frank R. Podgorski (1983). Hinduism: A Beautiful Mosaic. Wyndham Hall Press.
     
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  29. Joseph Politella (1966). Hinduism: Its Scriptures, Philosophy, and Mysticism. Iowa City, Sernoll.
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  30. A. Ramamurty (2000). The Philosophical Foundations of Hinduism. D.K. Printworld.
     
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  31. Balbir Singh (1991). Hinduism and Western Thought. Arnold Publishers.
     
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  32. Jadunath Sinha (1955). The Foundation of Hinduism. Calcutta, Sinha Pub. House.
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  33. M. L. Sondhi & Madhuri Sondhi (eds.) (2002). Hinduism's Human Face. Manak Publications.
     
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  34. M. L. Sondhi & Madhuri Sondhi (eds.) (1990). Hinduism with a Human Face. Raaj Prakashan.
     
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  35. Margaret Stutley (1984). Harper's Dictionary of Hinduism: Its Mythology, Folklore, Philosophy, Literature, and History. Harper & Row.
     
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  36. Yajan Veer (2008). Hinduism and Buddhism in Perspective. Munshiram Manoharlal Publishers.
     
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  37. Vadakethala F. Vineeth (1997). Self and Salvation in Hinduism and Christianity: An Inter-Religious Approach. Intercultural Publications.
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  38. Śaileśa Zaidī (ed.) (1994). Hinduism in Aligarh Manuscripts: Descriptive Catalogue of Persian Mss. Of Maulana Azad Library, A.M.U., Aligarh: On Hindu Legends, Philosophy & Faith. [REVIEW] Khuda Bakhsh Oriental Public Library.
     
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  39. George Lakoff (1987). Women, Fire and Dangerous Thing: What Catergories Reveal About the Mind. University of Chicago Press.
  40. Thomas Nadelhoffer & Adam Feltz (2008). The Actor–Observer Bias and Moral Intuitions: Adding Fuel to Sinnott-Armstrong's Fire. Neuroethics 1 (2):133-144.
    In a series of recent papers, Walter Sinnott-Armstrong has used findings in social psychology to put pressure on the claim that our moral beliefs can be non-inferentially justified. More specifically, he has suggested that insofar as our moral intuitions are subject to what psychologists call framing effects, this poses a real problem for moral intuitionism. In this paper, we are going to try to add more fuel to the empirical fire that Sinnott-Armstrong has placed under the feet of the (...)
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  41.  8
    David Dawson (2015). Two Forms of Virtue Ethics: Two Sets of Virtuous Action in the Fire Service Dispute? Journal of Business Ethics 128 (3):585-601.
    There has been increasing interest in the relevance of virtue approaches to ethics over the past 15 years. However, debate surrounding the virtue approach in the business, management and organisational studies literature has lacked progress. First, this literature focuses on a narrow range of philosophers, and, second, it has failed to analyse properly the consequences of virtue theory for action in practical settings other than in abstract terms. In order to begin addressing these issues, this paper compares what two virtue (...)
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  42.  99
    Varadaraja V. Raman (2012). Hinduism and Science: Some Reflections. Zygon 47 (3):549-574.
    Abstract In recent decades scholars in every major religious tradition have been commenting on the relationship between their own tradition and science. The subject in the context of Hinduism is complex because there is no central institutionalized authority to dictate what is acceptable Hindu belief and what is not. This has resulted in a variety of perspectives that are touched upon here. Historical factors in the introduction of modern science in the Hindu world have also influenced the subject. The (...)
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  43. Sigal R. Ben-Porath (2009). Citizenship Under Fire: Democratic Education in Times of Conflict. Princeton University Press.
    Citizenship under Fire examines the relationship among civic education, the culture of war, and the quest for peace. Drawing on examples from Israel and the United States, Sigal Ben-Porath seeks to understand how ideas about citizenship change when a country is at war, and what educators can do to prevent some of the most harmful of these changes.Perhaps the most worrisome one, Ben-Porath contends, is a growing emphasis in schools and elsewhere on social conformity, on tendentious teaching of history, (...)
     
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  44.  73
    C. Mackenzie Brown (2012). Conciliation, Conflict, or Complementarity: Responses to Three Voices in the Hinduism and Science Discourse. Zygon 47 (3):608-623.
    Abstract This essay is a response to three review articles on two recently published books dealing with aspects of Hinduism and science: Jonathan Edelmann's Hindu Theology and Biology: The Bhāgavata Purāṇa and Contemporary Theory, and my own, Hindu Perspectives on Evolution: Darwin, Dharma and Design. The task set by the editor of Zygon for the three reviewers was broad: they could make specific critiques of the two books, or they could use them as starting points to engage in a (...)
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  45. Christopher Norris (2001). 'Courage Not Under Fire': Realism, Anti-Realism, and the Epistemological Virtues. Inquiry 44 (3):269 – 290.
    This article offers a critical perspective on two lines of thought in recent epistemology and philosophy of science, namely Michael Dummett?s anti-realist approach to issues of truth, meaning, and knowledge and Bas van Fraassen?s influential programme of?constructive empiricism?. While not denying the salient differences between them it shows how they converge on a sceptical outlook concerning the realist claim that truth might always transcend the restrictions of some given state of knowledge. The author puts the case that such sceptical arguments, (...)
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  46.  4
    Ercole Erculei (2016). The Soul’s Misery in the Fire According to Thomas Aquinas and Siger of Brabant. Quaestio 15:597-606.
    The issue concerning the misery of the soul in fire was one of the most frequently discussed topics during the 13th century and the early decades of the 14th, with authors including Albert the Great, Bonaventure, Thomas Aquinas, Siger of Brabant, Theodoric of Freiberg, Giles of Rome, Matthew of Acquasparta and Dante dealing with this problem in varying degrees. The purpose of my paper is to attempt to identify the reasons underlying the importance of this topic in the writings (...)
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  47.  55
    Jeff Spinner-Halev (2005). Hinduism, Christianity, and Liberal Religious Toleration. Political Theory 33 (1):28 - 57.
    The Protestant conception of religion as a private matter of conscience organized into voluntary associations informed early liberalism's conception of religion and of religious toleration, assumptions that are still present in contemporary liberalism. In many other religions, however, including Hinduism (the main though not only focus of this article), practice has a much larger role than conscience. Hinduism is not a voluntary association, and the structure of its practices, some of which are inegalitarian, makes exit very difficult. This (...)
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  48.  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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  49.  5
    Mark Hannam, Fire and Ashes: Success and Failure in Politics.
    A review of Michael Ignatieff's book, 'Fire and Ashes: Success and Failure in Politics', published by Harvard University Press, 2013.
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  50.  69
    Rafe Esquith (2007). Teach Like Your Hair's on Fire: The Methods and Madness Inside Room 56. Viking.
    From one of America’s most celebrated educators, an inspiring guide to transforming every child’s education In a Los Angeles neighborhood plagued by guns, gangs, and drugs, there is an exceptional classroom known as Room 56. The fifth graders inside are first-generation immigrants who live in poverty and speak English as a second language. They also play Vivaldi, perform Shakespeare, score in the top 1 percent on standardized tests, and go on to attend Ivy League universities. Rafe Esquith is the teacher (...)
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