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Roopen Majithia [6]Roopen N. Majithia [1]
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Profile: Roopen Majithia (Mount Allison University)
  1. Roopen Majithia (2012). Blues and Catharsis. In Jesse R. Steinberg & Abrol Fairweather (eds.), Blues -- Philosophy for Everyone: Thinking Deep About Feeling Low. Wiley-Blackwell. 84--93.
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  2. Roopen Majithia (2012). The Sky is Crying : Emotion, Upheaval, and the Blues. The Artistic Transformation of Trauma, Loss, and Adversity in the Blues / Alan M. Steinberg, Robert S. Pynoos, and Robert Abramovitz ; Sadness as Beauty : Why It Feels so Good to Feel so Blue / David C. Drake ; Anguished Art : Coming Through the Dark to the Light the Hard Way / Ben Flanagan and Owen Flanagan ; Blues and Catharsis. [REVIEW] In Jesse R. Steinberg & Abrol Fairweather (eds.), Blues -- Philosophy for Everyone: Thinking Deep About Feeling Low. Wiley-Blackwell.
     
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  3. Roopen Majithia (2007). Akara on Action and Liberation. Asian Philosophy 17 (3):231 – 249.
    In this paper I attempt to understand the implications of akara's claim that liberation is not an action. If liberation is not an action, how is it up to us and therefore our responsibility? What role do actions have in a life concerned with liberation? The key to understanding akara's view, I suggest, requires broad reflection on his claim in his commentary on Brahma Stra I.1.4 that cessation of action in accordance with Vedic prohibition is not an action. I will (...)
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  4. Roopen Majithia (2007). Śaṇkara on Action and Liberation. Asian Philosophy 17 (3):231-249.
    In this paper I attempt to understand the implications of a kara's claim that liberation is not an action. If liberation is not an action, how is it up to us and therefore our responsibility? What role do actions have in a life concerned with liberation? The key to understanding a kara's view, I suggest, requires broad reflection on his claim in his commentary on Brahma S tra I.1.4 that cessation of action in accordance with Vedic prohibition is not an (...)
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  5. Roopen N. Majithia (2006). Function, Intuition and Ends in Aristotle's Ethics. Ethical Theory and Moral Practice 9 (2):187 - 200.
    This essay attempts to show why deliberation is not of ends for Aristotle, not only because deliberation is concerned with means, but because ends are grasped by wish. Such wishing, I argue, is a form of rational intuition that is non-discursive and analogous to seeing and therefore not at all like the discursive thought involved in deliberation. Such a reading also helps shed light on the nature of contemplation and therefore on happiness in Aristotle.
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  6. Roopen Majithia (2005). On the Eudemian and Nicomachean Conceptions of Eudaimonia. American Catholic Philosophical Quarterly 79 (3):365-388.
    The gathering consensus on the inclusive/exclusive debate regarding happiness in the Nicomachean Ethics seems to be that both sides of the story are partly right. For while the life of happiness (understood as the total life of an individual) is inclusive of ethical and contemplative virtue among other things, the central activity of happiness is exclusively contemplation. The discussions of the Eudemian Ethics, on the other hand, seem to suggest that this text is broadly inclusive. The view I defend here (...)
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  7. Roopen Majithia (1999). The Relation of Divine Thinking to Human Thought in Aristotle. American Catholic Philosophical Quarterly 73 (3):377-406.