Search results for 'Indian ethics' (try it on Scholar)

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  1.  36
    Sasheej Hegde (2008). Ethical Specificities: Repositioning Indian Ethics. Sophia 47 (2):243-249.
    The essay is a review discussion of Indian Ethics in the context of a recent volume of essays. The attempt is to identify some of the issues that are now on the frontier of Indian ethics or that are likely to appear on that frontier in the coming years.
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  2.  12
    Shyam Ranganathan (2007). Ethics and the History of Indian Philosophy. Motilal Banarsidass Publishers.
    Ethics and the History of Indian Philosophy (Motilal Banarsidass 2007). Regretfully, it is not an uncommon view in orthodox Indology that Indian philosophers were not interested in ethics. This claim belies the fact that Indian philosophical schools were generally interested in the practical consequences of beliefs and actions. The most popular symptom of this concern is the doctrine of karma, according to which the consequences of actions have an evaluative valence. Ethics and the History (...)
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  3.  1
    D. Chakraborty (2006). Is an Indian Ethics of Virtue Possible? Journal of Human Values 12 (1):91-98.
    The recent revival of interest in the importance of virtues marks a shift of substance and method in thinking about it. The shift is away from discussion of rules and principles and focused on a discussion of traits, character and conditions of their excellence. This article attempts at unfolding the exact nature of an Indian ethics of virtue, which is yet to be explored in a systematic way. This enquiry into the exciting terrain of Indian philosophy inevitably (...)
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  4. Nesy Daniel (2008). Indian Ethics and Contemporary Bioethical Issues. Proceedings of the Xxii World Congress of Philosophy 3:11-17.
    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 (...)
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  5.  3
    V. A. van Bijlert (2000). Some Thoughts on Indian Ethics for a Globalizing World. Journal of Human Values 6 (2):145-153.
    In the coming years people will live in an ever-globalizing world with possibilities and challenges that did not exist before. The contours of this new world are already with us—capital flow across the world with lightning speed; mass media events broadcast anywhere in the globe as if they happened next door; tests, food habits, consumer goods, cultural production and political ideas floating across the globe unhindered; the boundaries of nation states becoming more and more porous; and the Internet being a (...)
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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. Illa Ravi (2002). Foundations of Indian Ethics: With Special Reference to Manu Smr̥ti, Jaimini Sūtras, and Bhagavad-Gīta. Kaveri Books.
     
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  8.  40
    Jonardon Ganeri (2007). The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology. Oxford University Press.
    Hidden in the cave : the Upaniṣadic self -- Dangerous truths : the Buddha on silence, secrecy and snakes -- A cloak of clever words : the deconstruction of deceit in the Mahābhārata -- Words that burn : why did the Buddha say what he did? -- Words that break : can an Upaniṣad state the truth? -- The imperfect reality of persons -- Self as performance.
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  9. Surama Dasgupta (1967). The Individual in Indian Ethics. In Charles Alexander Moore (ed.), The Indian Mind. Honolulu, East-West Center Press 341--358.
     
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  10. Jonardon Ganeri (2007). The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology. Oxford University Press Uk.
    In The Concealed Art of the Soul, Jonardon Ganeri presents a variety of perspectives on the nature of the self as seen by major schools of classical Indian philosophy. For Indian thinkers, a philosophical treatise about the self should not only reveal the truth about the nature of the soul, but should also engage the reader in a process of study and contemplation that will eventually lead to self-transformation. By combining careful attention to philosophical content and sensitivity to (...)
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  11.  50
    R. Martin (2008). Review: Jonardon Ganeri: The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology. [REVIEW] Mind 117 (468):1072-1075.
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  12.  12
    M. Christopher Byrski (1976). Trivarga (The Threefold Sphere of Indian Ethics). Dialectics and Humanism 3 (3-4):17-31.
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  13.  12
    Shakuntala Rao & Navjit Singh Johal (2006). Ethics and News Making in the Changing Indian Mediascape. Journal of Mass Media Ethics 21 (4):286 – 303.
    The Indian mediascape has dramatically changed in the past 15 years. Gradual privatization and deregulation have resulted in increased entertainment-driven rather than public-service oriented news. This article explores the ethical issues Indian journalists face in such a globalized media environment. Our research was based on interactive workshops we conducted in various Indian cities. Findings from these workshops reveal that although journalists encounter serious ethical issues, media ethics is not a topic being widely discussed in Indian (...)
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  14.  43
    T. M. P. Mahadevan (1959). Indian Ethics and Social Practice. Philosophy East and West 9 (1/2):62-63.
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  15.  9
    M. Christopher Byrski (1976). Trivarga (The Threefold Sphere of Indian Ethics). Dialectics and Humanism 3 (3-4):17-31.
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  16.  23
    Melanie Mader (2009). The Concealed Art of the Soul: Theories of the Self and Practices of Truth in Indian Ethics and Epistemology (Review). Philosophy East and West 59 (2):pp. 243-246.
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  17.  16
    Dan Arnold (2008). Review of Jonardon Ganeri, The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology. [REVIEW] Notre Dame Philosophical Reviews 2008 (4).
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  18.  11
    Reid B. Locklin (2008). Review of Purushottama Bilimoria, Joseph Prabhu and Renuka Sharma, Eds., Indian Ethics: Classical Traditions and Contemporary Challenges , Volume I. [REVIEW] Sophia 47 (2):251-252.
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  19.  1
    Isaac Padinjarekuttu (2008). Indian Ethics: Classical Traditions and Contemporary Challenges, Volume 1. Edited by Purushottama Bilimoria, Joseph Prahbu and Renuka Sharma. Heythrop Journal 49 (3):521–522.
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  20. Shyam Ranganathan (2017). The Bloomsbury Research Handbook of Indian Ethics. Bloomsbury.
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  21. J. Baird Callicott & Michael P. Nelson (2004). American Indian Environmental Ethics an Ojibwa Case Study.
     
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  22.  14
    O. Douglas Schwarz (1987). Indian Rights and Environmental Ethics. Environmental Ethics 9 (4):291-302.
    The American environmental movement has a longstanding tradition of respect for American Indians. Recently, however, there has been a noticeable erosion of that tradition. The most volatile issues in the Indian/environmentalist controversey at present are those involving the right of many Indians to hunt and fish unrestricted by state or federal conservation regulations. Especially where endangered species areinvolved, some environmentalists have been quick to recommend that this unique privilege accorded to Indians be curtailed. While I share a deep concem (...)
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  23.  11
    O. Douglas Schwarz (1987). Indian Rights and Environmental Ethics. Environmental Ethics 9 (4):291-302.
    The American environmental movement has a longstanding tradition of respect for American Indians. Recently, however, there has been a noticeable erosion of that tradition. The most volatile issues in the Indian/environmentalist controversey at present are those involving the right of many Indians to hunt and fish unrestricted by state or federal conservation regulations. Especially where endangered species areinvolved, some environmentalists have been quick to recommend that this unique privilege accorded to Indians be curtailed. While I share a deep concem (...)
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  24. Somen Das (1994). Christian Ethics and Indian Ethos. I.S.P.C.K..
     
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  25. Neha Madhiwalla (ed.) (2005). Indian Journal of Medical Ethics: Selected Readings, 1993-2003. Centre for Studies in Ethics and Rights.
     
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  26. Seema Malik & Seema Kashyap (eds.) (2010). Ethics and Aesthetics: Essays in Indian Literature. Creative Books.
     
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  27. Indrani Sanyal & Sashinungla (eds.) (2010). Ethics and Culture, Some Indian Reflections. New Delhi, Distributed by D.K. Printworld.
     
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  28. D. C. Srivastava & Bijoy H. Boruah (eds.) (2010). Dharma and Ethics: The Indian Ideal of Human Perfection. Distributed by D.K. Printworld.
  29.  74
    Lawrence Cohen (2003). Where It Hurts: Indian Material for an Ethics of Organ Transplantation. Zygon 38 (3):663-688.
    This article focuses on ethical issues surrounding the selling and buying of human organs. The author argues that most people who sell their organs in India do so in order to pay already existing debts. The transaction is only temporarily an exchange of “life for life,” and most “donors” are back in debt soon after the operation. The author discusses the flexible ethics that reduce reality to dyadic transactions and the purgatorial ethics that collapse real and imaginary exploitation (...)
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  30. Rajeev Bhargava (ed.) (2009). Politics and Ethics of the Indian Constitution. OUP India.
    This volume examines various aspects of the Indian Constitution from the perspective of political theory. The essays view the Constitution as a political or ethical document, thereby reflecting configurations of power and interests or articulating a moral vision.
     
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  31.  17
    J. Baird Callicott (1996). American Indian Land Ethics. Environmental Ethics 18 (4):438-438.
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  32.  4
    Pratima Verma, Siddharth Mohapatra & Jan Löwstedt (2016). Ethics Training in the Indian IT Sector: Formal, Informal or Both? Journal of Business Ethics 133 (1):73-93.
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  33.  16
    J. Baird Callicott (1996). American Indian Land Ethics. Environmental Ethics 18 (4):438-438.
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  34.  4
    V. A. Van Bijlert (2003). The Ethics of Modernity in Indian Politics: Past and Present. Journal of Human Values 9 (1):53-64.
    Max Weber has shown that the informing spirit of Western capitalism originated from the Christian Reformation. The capitalist spirit can be regarded as a stand-in of Western modernity as a whole. Western modernity was initially the outcome of the theology of Calvinism. Calvinist modernity inspired political revolutions that since the seventeenth century irreversibly transformed Western feudal societies into bourgeois democratic nation-states. Something comparable happened in India in the nineteenth century with the rediscovery of Vedanta. Rediscovery, reinterpretation and public dissemination of (...)
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  35.  5
    Jonathan Beever (2015). An Ecological Turn in American Indian Environmental Ethics. Environmental Philosophy 12 (1):1-19.
    In this paper I argue that, instead of standing as an exemplar of contemporary environmentalism, North American Indian voices on the environment offer insights concerning ecological relationships that can be brought to bear on theories of environmental value and the politics of environmentalism. I argue that environmentally orthodox representations of Native views are further complicated by the metaphysics of local ecological knowledge. I then argue that moral ecologism, a normative view focused on inter­dependence throughout the living world and evidenced (...)
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  36.  8
    William F. Goodwin (1956). Mysticism and Ethics: An Examination of Radhakrishnan's Reply to Schweitzer's Critique of Indian Thought. Ethics 67 (1):25-41.
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  37.  2
    Daphne Viveka Furtado (2011). Is There an Indian Nursing Ethics? Nursing Ethics 18 (1):6-8.
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  38.  6
    Ralph Buultjens (1989). The Ethics of Excess and Indian Intervention in South Asia. Ethics and International Affairs 3 (1):73–100.
    India has promoted its power through intervention in neighboring countries under the cloak of morality. The United States, Great Britain, and Russia have nonetheless tacitly endorsed India's role as the policing force in the region. Does this recognition justify India's actions toward its weaker and smaller neighbors?
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  39.  1
    Darryl Reed (1995). Business Ethics in an Indian Setting. Business Ethics 4 (3):162–165.
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  40. Purushottama Bilimoria (2014). Ethics and Virtue in Classical Indian Thinking. In Stan van Hooft & Nafsika Athanassoulis (eds.), The Handbook of Virtue Ethics. Acumen Publishing Ltd.
     
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  41. Pushpa Dhar & Darryl Macer (2001). Views of Indian Medical Students on Bioethics and theTeaching of Ethics. Eubios Journal of Asian and International Bioethics 11 (3):78-81.
    The present study was aimed at gaining a broad opinion regarding bioethical reasoning amongst student fraternity. These students had been admitted to medical schools after completion of their high school . Ethnically all the students were of Indian origin though they belonged to a diverse socio-economic-cultural background. The mean age of students was 18 years and a total of 125 first year medical students were questioned in 1998 , using the questionnaire designed by Macer with some modifications. The observations (...)
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  42. Darryl Reed (1995). Business Ethics in an Indian Setting. Business Ethics: A European Review 4 (3):162-165.
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  43. Amber D. Carpenter, Indian Buddhist Philosophy : Metaphysics as Ethics.
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  44.  39
    Charles Goodman (2010). Ethics in Indian and Tibetan Buddhism. Stanford Encyclopedia of Philosophy.
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  45.  13
    Matthew O. Gribble & Deana M. Around Him (2014). Ethics and Community Involvement in Syntheses Concerning American Indian, Alaska Native, or Native Hawaiian Health: A Systematic Review. Ajob Empirical Bioethics 5 (2):1-24.
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  46.  51
    Sundar Sarukkai (2008). Ethics and the History of Indian Philosophy (Review). Philosophy East and West 58 (3):pp. 410-414.
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  47.  1
    Purushottama Bilimoria (1995). Ethics of Emotion: Some Indian Reflections. In Roger Ames, Robert C. Solomon & Joel Marks (eds.), Emotions in Asian Thought: A Dialogue in Comparative Philosophy. Suny Press 65--85.
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  48.  8
    William F. Goodwin (1955). Ethics and Value in Indian Philosophy. Philosophy East and West 4 (4):321-344.
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  49.  13
    Matthew MacKenzie (2007). Review of Shyam Ranganathan, Ethics and the History of Indian Philosophy. [REVIEW] Notre Dame Philosophical Reviews 2007 (10).
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  50.  12
    Sthaneshwar Timalsina (2008). Chakravarthi Ram-Prasad Indian Philosophy and the Consequences of Knowledge: Themes in Ethics, Metaphysics and Soteriology . (Aldershot: Ashgate, 2007). Pp. XIV+176. Price £50.00 (Hbk). ISBN 978 0 7546 5456. [REVIEW] Religious Studies 44 (4):490-493.
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