Search results for 'Jainism Doctrines' (try it on Scholar)

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  1. Kamal Chand Sogani (1967). Ethical Doctrines in Jainism. Sholapur, Lalchand Hirachand Doshi; [Copies Can Be Had From Jaina Saṁskṛti Saṁrakshaka Sangha].
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  2. Dibakar Mohanty (2006). Jainism in Indian Philosophy. Bharatiya Kala Prakashan.
     
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  3.  6
    Nathamal (2000). Jainism: Ethics and Morality. Anmol Publications PVT. LTD..
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  4. Suniti Kumar Pathak, Ramaranjan Mukherji & Buddhadev Bhattacharya (eds.) (2009). Dimensions of Buddhism and Jainism: Professor Suniti Kumar Pathak Felicitation Volume. Sanskrit Book Depot.
     
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  5. S. R. Bhatt (2005). The Concepts of Ātman and Paramātman in Indian Thought. Gujarat Vidyasabha, B. J. Institute of Learning & Research.
     
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  6. Manamohana Candra (2011). Manthana: Śrīmad Jina Tāran̄a Taraṇa Maṇḍalācārya "Bhaya-Khipanika Māmala Pāhuḍa" Grantha Ka Vishayavastu-Vivecana. Bhāratīya Jñānapīṭha.
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  7. Kṣetreśacandra Caṭṭopādhyāya, Lakshmīnārāyaṇa Tivārī, Ramāsaṅkara Miśra & Aśoka Kānti Cakravartī (eds.) (2008). Paṇḍita Śrī Kṣetreśacandra Caṭṭopādhyāya Smr̥ti-Grantha. Sampūrṇānanda Saṃskr̥ta Viśvavidyālaya.
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  8. Devendra (1983). A Source-Book in Jaina Philosophy: An Exhaustive and Authoritative Book in Jaina Philosophy. Sri Tarak Guru Jain Granthalaya.
     
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  9. Devendrasūri (2008). Karmavipāka, Arthāt, Karmagrantha. Pārśvanātha Vidyāpīṭha.
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  10. Siddhasena Divākara (2003). Sammaisuttaṃ =. Bhāratīya Jñānapīṭha.
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  11. Siddhasena Divākara (2009). Sanmatitarkaprakaraṇam. Sanmārgaprakāśanam.
    1. Prācīnavibhāgaḥ : Pūrvācāryaviracitavr̥ttisamanvitam -- 2. Arvācīnavibhāgaḥ : Prārśvaprabhāṭīkā-chāyā-anvayārtha-gāthārtha-tātparyārtharājitam.
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  12. Virchand Raghavji Gandhi (1993). Religion and Philosophy of the Jainas. Jain International.
     
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  13. Śvetā Jaina (2008). Jaina Darśana Meṃ Kāraṇa-Kārya Vyavasthā, Eka Samanvayātmaka Dr̥shṭikoṇa: Kāla, Svabhāva, Niyati, Pūrvakr̥takarma, Purusha /Purushārtha Kā Vivecana. Anya Prāpti-Sthāna Rājasthānī Granthāgāra.
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  14. Sāgaramala Jaina (2006). Jaina Philosophy of Language. Parshwanath Vidyapeeth.
     
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  15. Vijayakumāra Jaina (2006). Pāli Evaṃ Prākr̥ta Vidyā, Eka Tulanātmaka Adhyayana. Maitrī Prakāśana.
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  16. L. C. Jain (2007). Philosopher Karma Scientists. National Institute of Prakrit Studies and Research.
     
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  17.  69
    Kundakunda (2012). Āchārya Kundkund's Samayasāra: With Hindi and English Translation = Śrimadācārya Kundakund Viracita Samayasāra. Vikalp Printers.
    As Acharya Vidyanand writes in the Foreword of Samayasara, it is the ultimate conscious reality. The enlightened soul has infinite glory. It has the innate ability to demolish the power of karmas, both auspicious as well as inauspicious, which constitute the cycle of births and deaths, and are an obstacle in the path of liberation of the soul. -/- Samayasara is an essential reading for anyone who wishes to lead a purposeful and contented life. It provides irrefutable and lasting solutions (...)
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  18. Kundakunda (1975). Pañcāstikayasāra =. Bharatiya Jnanpith Publication.
     
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  19. Kundakunda (2009). Samayasāra. Jain Vishva Bharati University.
     
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  20. Maṅgalaprajña (2005). Jaina Āgama Meṃ Darśana. Jaina Viśva Bhāratī.
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  21. Śāntisūri (2007). Sacitra Jīvatattva-Navatattvavicāra Ane Nārakī Citrāvalī. Padmāvatī̄ Prakāśana Mandira.
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  22. Praśāntavallabhavijaya (ed.) (2006). Śrī Kulaka Samuccaya: Pūrvācārya Racita Vividha Kulakono Bhāṣāntara Sahita. Divya Darśana T̥rasṭa.
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  23. Puṣpadanta (2004). Satkhandāgama: Six Volume Canon. Shri Ganesh Varni Digamber Jain Sansthan.
    1. Jīvasthāna = States of Jīva (pt.) 1. Sat-prarūpaṇā = Enunciation of existence.
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  24. Sukhlalji Sanghavi (1939/2000). Siddhasena Divākara's Sanmati Tarka with a Critical Introduction and an Original Commentary. L.D. Institute of Indology.
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  25. S. Settar (1990). Pursuing Death: Philosophy and Practice of Voluntary Termination of Life. Institute of Indian Art History, Karnatak University.
     
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  26. Śyāmakiśora Siṃha (2007). Jaina Adhyātmavāda. Pārśvanātha Vidyāpīṭha.
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  27. 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.
    1. Vaidika/Brāhmaṇa saṃskr̥ti -- 2. Jaina saṃskr̥ti.
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  28. N. Vasupal (ed.) (2006). Jaina Ethical Works. Dept. Of Jainology, University of Madras.
     
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  29.  4
    Helmuth von Glasenapp (2003). The Doctrine of Karman in Jain Philosophy. Asian Humanities Press.
    They also describe how one rids oneself of the karmic particles already accumulated, thus attaining liberation. The Karma-granthas form the basis of the present book, the only book in English on this subject of fundamental importance.
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  30. Vātsalyadīpa (2006). Jaina Sajjhāya Ane Marma. Gūrjara Grantharatna Kāryālaya.
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  31. Yaśovijaya (2007). Jñānasāra: Svopajña Bālāvabodha Sāthe. Śrī Śrutajñāna Prasāraka Sabhā.
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  32. Śrīyāṃsakumāra Siṅghaī (2006). Jainakarmasiddhānte Bandhamuktivimarśaḥ =. Prāptisthānam, Śrīyāṃśakumāraḥ Siṅghaī.
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  33.  53
    Paul Billingham (forthcoming). Can My Religion Influence My Conception of Justice? Political Liberalism and the Role of Comprehensive Doctrines. Critical Review of International Social and Political Philosophy:1-22.
    In his last works, John Rawls explicitly argued for an overlapping consensus on a family of reasonable liberal political conceptions of justice, rather than just one. This ‘Deep Version’ of political liberalism opens up new questions about the relationship between citizens’ political conceptions, from which they must draw and offer public reasons in their political advocacy, and their comprehensive doctrines. These questions centre on whether a reasonable citizen’s choice of political conception can be influenced by her comprehensive doctrine. In (...)
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  34.  35
    Enrico Zoffoli (2012). The Place of Comprehensive Doctrines in Political Liberalism: On Some Common Misgivings About the Subject and Function of the Overlapping Consensus. Res Publica 18 (4):351-366.
    In this paper I argue that Rawlsians have largely misunderstood the idea of an overlapping consensus of reasonable comprehensive doctrines, thereby failing to delineate in an appropriate way the place of comprehensive doctrines in political liberalism. My argument rests on two core claims. The first claim is that (i) political liberalism is committed to three theses about the overlapping consensus. The first thesis concerns the subject of the overlapping consensus; the second thesis concerns the function of the overlapping (...)
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  35.  36
    Phan Minh Dung & Phan Minh Thang (2009). Modular Argumentation for Modelling Legal Doctrines in Common Law of Contract. Artificial Intelligence and Law 17 (3):167-182.
    To create a programming environment for contract dispute resolution, we propose an extension of assumption-based argumentation into modular assumption-based argumentation in which different modules of argumentation representing different knowledge bases for reasoning about beliefs and facts and for representation and reasoning with the legal doctrines could be built and assembled together. A distinct novel feature of modular argumentation in compare with other modular logic-based systems like Prolog is that it allows references to different semantics in the same module at (...)
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  36.  26
    Shyam Ranganathan, Hindu Philosophy. Internet Encyclopedia of Philosophy.
    The compound “Hindu philosophy” is ambiguous. Minimally it stands for a tradition of Indian philosophical thinking. However, it could be interpreted as designating one comprehensive philosophical doctrine, shared by all Hindu thinkers. The term “Hindu philosophy” is often used loosely in this philosophical or doctrinal sense, but this usage is misleading. There is no single, comprehensive philosophical doctrine shared by all Hindus that distinguishes their view from contrary philosophical views associated with other Indian religious movements such as Buddhism or (...) on issues of epistemology, metaphysics, logic, ethics or cosmology. Hence, historians of Indian philosophy typically understand the term “Hindu philosophy” as standing for the collection of philosophical views that share a textual connection to certain core Hindu religious texts (such as the Vedas), and they do not identify “Hindu philosophy” with a particular comprehensive philosophical doctrine. -/- Hindu philosophy, thus understood, not only includes the philosophical doctrines present in Hindu texts of primary and secondary religious importance, but also the systematic philosophies of the Hindu schools: Nyāya, Vaiśeṣika, Sāṅkhya, Yoga, Pūrvamīmāṃsā and Vedānta. In total, Hindu philosophy has made a sizable contribution to the history of Indian philosophy and its role has been far from static: Hindu philosophy was influenced by Buddhist and Jain philosophies, and in turn Hindu philosophy influenced Buddhist philosophy in India in its later stages. In recent times, Hindu philosophy evolved into what some scholars call “Neo-Hinduism,” which can be understood as an Indian response to the perceived sectarianism and scientism of the West. Hindu philosophy thus has a long history, stretching back from the second millennia B.C.E. to the present. (shrink)
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  37.  23
    Ulf Zackariasson (2009). A Critique of Foundationalist Conceptions of Comprehensive Doctrines in the Religion in Politics-Debate. International Journal for Philosophy of Religion 65 (1):11 - 28.
    This paper comprises a critical examination of foundationalist conceptions of comprehensive doctrines in the religion in politics-debate. I argue that John Rawls, the towering figure of this debate, operates with a foundationalist conception of comprehensive doctrines that has shaped the debate’s view of relevant alternatives (often referred to as exclusivism and inclusivism). However, there are several problems with foundationalist conceptions, and the most serious is that they are empirically inadequate in relation to modern Western societies. I (...)
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  38.  8
    Everett Ferguson (ed.) (1951/1993). Doctrines of God and Christ in the Early Church. Garland.
    An integrated overview of history The volume in this series are arranged topically to cover biography, literature, doctrines, practices, institutions, worship, missions, and daily life. Archaeology and art as well as writings are drawn on to illuminate the Christian movement in its early centuries. Ample attention is also given to the relation of Christianity to pagan thought and life, to the Roman state, to Judaism, and to doctrines and practices that came to be judged as heretical or schismatic. (...)
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  39. Vishwanath Pandey (ed.) (1976). The Orient: The World of Jainism: Jaina History, Art, Literature, Philosophy and Religion. Pandey.
    Pandey, V. Introduction.--Kalelkar, K. S. Jainism, a familyhood of all religions.--David, M. D. From Risabha to Mahavira.--Chalil, J. E. Glimpses of Southern Jainism.--Gopani, A. S. Life and culture in Jaina narrative literature, 8th, 9th and 10th century A.D.--Gopani, A. S. Position of women in Jaina literature.--Ranka, R. Evolution of Jaina thought.--Pandey, V. Jaina philosophy and religion.--Shah, C. C. Jainism and modern life.--Sankalia, H. D. The great renunciation.--Shah, U. P. Jaina contribution to Indian (...)
     
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  40. Richard Oxenberg, Original Sin: The Divergent Doctrines of Augustine and Tillich.
    In this paper I provide a comparative analysis of Augustine's and Paul Tillich's doctrines of Original Sin. I argue that Augustine's doctrine is deeply flawed in ways corrected for by Tillich.
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  41.  23
    James S. Bowman & Jonathan P. West (2007). Lord Acton and Employment Doctrines: Absolute Power and the Spread of at-Will Employment. [REVIEW] Journal of Business Ethics 74 (2):119 - 130.
    This study analyzes the at-will employment doctrine using a tool that encompasses the complementarity of results-based utilitarian ethics, rule-based duty ethics, and virtue-based character ethics. The paper begins with a discussion of the importance of the problem followed by its evolution and current status. After describing the method of analysis, the central section evaluates the employment at-will doctrine, and is informed by Lord Acton's dictum, "power tends to corrupt, and absolute power corrupts absolutely." The conclusion explores the implications of the (...)
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  42. R. Gopal (ed.) (2011). Jainism Through the Ages. Directorate of Archaeology and Museums, Govt. Of Karnataka.
     
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  43. Krishna Kanta Handiqui (1968/2011). Somadeva's Yaśastilaka: Aspects of Jainism, Indian Thought and Culture. Published by Rashtriya Sanskrit Sansthan and D.K. Printworld.
     
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  44. Sumati Chand Jain (1978). Structure and Functions of Soul in Jainism. Bharatiya Jnanpith.
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  45. T. G. Kalghatgi (1988). Study of Jainism. Prakrit Bharati Academy.
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  46. Nandighoshavijayaji (1995). Jainism: Through Science: A Collection of Gujarati-Hindi-English Articles. Can Be Held From Pradipkumar K. Shah.
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  47. Govind Chandra Pande (1977). Shri R.K. Jain Memorial Lectures on Jainism. University of Delhi.
     
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  48. Agustín Pániker (2010). Jainism: History, Society, Philosophy, and Practice. Motilal Banarsidass Publishers.
     
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  49. Joseph Priestley (1987). Doctrines of Heathen Philosophy. Scholars' Facsimiles & Reprints.
     
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  50. Haripriya Rangarajan, G. Kamalakar, A. K. V. S. Reddy, M. Veerender & K. Venkatachalam (eds.) (2001). Jainism: Art, Architecture, Literature & Philosophy. Sharada Pub. House.
     
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