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  1. Nicholas F. Gier (2014). Gandhi, Deep Religious Pluralism, and Multiculturalism. Philosophy East and West 64 (2):319-339.
    I’ve advanced from tolerance to equal respect for all religions.1I’ve broadened my Hinduism by loving other religions as my own.2[Gandhi’s] doctrine of the equality of religions . . . did not move towards a single global religion, but enjoins us all to become better expressions of our own faith, being enriched in the process by influences from other faiths.3At first glance the religious philosophy of Mohandas K. Gandhi appears to be a version of the perennial philosophy, the main proponent of (...)
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  2. Ram Nath Jha, Sophia Katz, Friederike Assandri, Nicholas F. Gier, Alexus McLeod, Tim Connolly, Yong Huang, Livia Kohn, Wei Zhang, Joshua Capitanio, Guang Xing, Bill M. Mak, John M. Thompson, Carl Olson & Gad C. Isay (2013). Brahman and Dao: Comparative Studies of Indian and Chinese Philosophy and Religion. Lexington Books.
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  3. Nicholas F. Gier (2012). Overreaching to Be Different: A Critique of Rajiv Malhotra's. International Journal of Hindu Studies 16 (3):259-285.
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  4. Nicholas F. Gier (2012). Overreaching to Be Different: A Critique of Rajiv Malhotra's Being Different. [REVIEW] International Journal of Hindu Studies 16 (3):259-285.
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  5. Nicholas F. Gier (2008). Book Review: The Ethics of Confucius and Aristotle: Mirrors of Virtue. [REVIEW] Journal of Chinese Philosophy 35:692-695.
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  6. Nicholas F. Gier (2008). The Ethics of Confucius and Aristotle: Mirrors of Virtue – by Jiyuan Yu. Journal of Chinese Philosophy 35 (4):692-695.
  7. Nicholas F. Gier (2007). A Response to Shyam Ranganathan's Review Of. Philosophy East and West 57 (4).
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  8. Nicholas F. Gier (2007). A Response to Shyam Ranganathan's Review of "The Virtue of Non-Violence: From Gautama to Gandhi". Philosophy East and West 57 (4):561 - 563.
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  9. Nicholas F. Gier & Johnson Petta (2007). Hebrew and Buddhist Selves: A Constructive Postmodern Study. Asian Philosophy 17 (1):47 – 64.
    Our task will be to demonstrate that there are instructive parallels between Hebrew and Buddhist concepts of self. There are at least five main constituents (skandhas in Sanskrit) of the Hebrew self: (1) nepe as living being; (2) rah as indwelling spirit; (3) lb as heart-mind; (4) bāār as flesh; and (5) dām as blood. We will compare these with the five Buddhist skandhas: disposition (samskāra), consciousness (vijñāna), feeling (vedanā), perception (samjñā), and body (rpa). Generally, what we will discover is (...)
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  10. Nicholas F. Gier (2004). Whitehead, Confucius, and the Aesthetics of Virtue. Asian Philosophy 14 (2):171 – 190.
    The most constructive response to the crisis in moral theory has been the revival of virtue ethics, an ethics that has the advantages of being personal, contextual, and, as this paper will argue, normative as well. The first section offers a general comparative analysis of Confucian and Whiteheadian philosophies, showing their common process orientation and their views of a somatic self united in reason and passion. The second section contrasts rational with aesthetic order, demonstrating a parallel with analytic and synthetic (...)
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  11. Nicholas F. Gier (2003). A Grammar of Fear and Evil. International Studies in Philosophy 35 (4):365-367.
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  12. Nicholas F. Gier (2003). Nonviolence as a Civic Virtue: Gandhi and Reformed Liberalism. [REVIEW] International Journal of Hindu Studies 7 (1-3):75-97.
    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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  13. Nicholas F. Gier (2003). The Virtue of Nonviolence: From Gautama to Gandhi. State University of New York Press.
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  14. Nicholas F. Gier (2001). Confucius, Gandhi and the Aesthetics of Virtue. Asian Philosophy 11 (1):41 – 54.
    Both Confucius and Gandhi were fervent political reformers and this paper argues that their views of human nature and the self-society-world relationship are instructively similar. Gandhi never accepted Shankara's doctrine of.
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  15. Nicholas F. Gier (2001). Last Judgment As Self-Judgment (Kant, Autonomy, And Divine Power). Indian Philosophical Quarterly 28 (1):15-32.
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  16. Nicholas F. Gier (2001). The Dancing. Philosophy East and West 51 (2):280-305.
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  17. Nicholas F. Gier (2001). The Dancing Ru: A Confucian Aesthetics of Virtue. Philosophy East and West 51 (2):280-305.
    The most constructive response to the crisis in moral theory has been the revival of virtue ethics, which has the advantages of being personal, contextual, and, as will be argued, normative as well. It is also proposed that the best way to refound virtue ethics is to return to the Greek concept of technē tou biou, literally "craft of life." The ancients did not distinguish between craft and fine art, and the meaning of technē, even in its Latin form, ars, (...)
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  18. Nicholas F. Gier (1997). The Yogī and the Goddess. International Journal of Hindu Studies 1 (2):265-287.
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  19. Nicholas F. Gier (1995). Ahimsa, the Self, and Postmodernism. International Philosophical Quarterly 35 (1):71-86.
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  20. Nicholas F. Gier (1995). Hindu Titanism. Philosophy East and West 45 (1):73-96.
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  21. Nicholas F. Gier (1995). Xunzi and the Confucian Answer to Titanism. Journal of Chinese Philosophy 22 (2):129-151.
    The term "humanism" has been used to describe only one eastern philosophy: Confucianism. Commentators on Indian philosophy are sometimes emphatic in their judgment that Hinduism, Buddhism, and Jainism represent the very antithesis of western or Confucian humanism. Heinrich Zimmer is typical: "Humanity ... was the paramount concern of Greek idealism, as it is today of western Christianity in its modern form: but for the Indian sages and ascetics... humanity was no more than the shell to be pierced, shattered, and dismissed." (...)
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  22. Nicholas F. Gier (1993). On the Deification of Confucius. Asian Philosophy 3 (1):43 – 54.
    It is fair to say that Confucius never ceased to be the object of the cult he had wanted: . . . [celebrating] the wisdom that causes men to turn away from mystical practices and theories, from magic and prayer, from doctrines of personal power and salvation.
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  23. Nicholas F. Gier (1992). Wittgenstein on Foundations. International Philosophical Quarterly 32 (1):119-125.
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  24. Nicholas F. Gier (1991). James C. Edwards, The Authority of Language: Heidegger, Wittgenstein, and the Threat of Philosophical Nihilism Reviewed By. Philosophy in Review 11 (3):181-183.
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  25. Nicholas F. Gier (1991). Souren Teghrarian, Anthony Serafini, and Edward Cook, Eds., Ludwig Wittgenstein: A Symposium on the Centennial of His Birth Reviewed By. Philosophy in Review 11 (6):430-432.
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  26. Nicholas F. Gier (1991). Three Types of Divine Power. Process Studies 20 (4):221-232.
  27. Nicholas F. Gier (1990). Wittgenstein's Phenomenology Revisited. Philosophy Today 34 (3):273-288.
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  28. Nicholas F. Gier (1988). Language and Experience. International Studies in Philosophy 20 (3):139-140.
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  29. Nicholas F. Gier (1985). William L. McBride and Calvin 0. Schrag, Eds., Phenomenology in a Pluralistic Context Reviewed By. Philosophy in Review 5 (2):65-69.
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  30. Nicholas F. Gier (1983). David Rubinstein, Marx and Wittgenstein: Social Praxis and Social Explanation Reviewed By. Philosophy in Review 3 (4):201-203.
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  31. Nicholas F. Gier (1982). Wittgenstein, Intentionality, and Behaviorism. Metaphilosophy 13 (1):46–64.
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  32. Nicholas F. Gier (1981). Wittgenstein and Heidegger : A Phenomenology of Forms of Life. Tijdschrift Voor Filosofie 43 (2):269 - 305.
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  33. Nicholas F. Gier (1981). Wittgenstein and Phenomenology: A Comparative Study of the Later Wittgenstein, Husserl, Heidegger, and Merleau-Ponty. State University of New York Press.
  34. Nicholas F. Gier (1980). Wittgenstein and Forms of Life. Philosophy of the Social Sciences 10 (3):241-258.
  35. Nicholas F. Gier (1976). Intentionality and Prehension. Process Studies 6 (3):197-213.
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  36. Nicholas F. Gier, Dharma Morality As Virtue Ethics.
    consequentialism."[2] Whereas it is virtually impossible to do the hedonic calculus for ordinary pains and pleasures, there is no question about the long term good consequences of the virtues and good character, as compared to the long term pain that the vices bring. This means that attempts, such as <span class='Hi'>Michael</span> Slote's gallant..
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