Jain Philosophy

Sankaraachaarya popularized the advaita thought among students of philosophy and seekers of knowledge of the Self or Brahman or Atman. But he is criticized by Indian theistic schools like Visistaadvaita and dvaita philosophies as “prachchnna bouddha – follower of the Buddha in disguise”. This comment of theistic schools makes it worthy of comparing the advaitic and Buddhist schools of thought in relation to consciousness, world, Soonya, and other expressions between the two thought systems. This paper does such a comparison from (...) cognitive science point of view and how the elements of Buddhism and Advaita thought enrich the modern scientific field of cognitive science. Also, a brief analysis is presented how the supplementary and complementary nature of the Upanishads, the Buddhism, the Jainism and the Shaddarsanas of Indian philosophic systems can be used to further the understanding of form, structure and function of human consciousness, mind and their functions. (shrink)

Bimal Krishna Matilal (1935-1991) was a Harvard-educated Indian philosopher best known for his contributions to logic, but who also wrote on wide variety of topics, including metaethics. Unfortunately, the latter contributions have been overlooked. Engaging with Anglo-American figures such as Gilbert Harman and Bernard Williams, Matilal defends a view he dubs ‘pluralism.’ In defending this view he draws on a wide range of classical Indian sources: the Bhagavad-Gītā, Buddhist thinkers like Nāgārjuna, and classical Jaina concepts. This pluralist position is somewhere (...) between relativism and absolutist realism. Unlike the relativist, he argues that there is a genuinely universal morality; unlike the absolutist, he argues that there are multiple, but often conflicting and incommensurable, moral frameworks and ideals. This paper will explain his objections to relativism, as well as flesh out his suggestive remarks about his own pluralistic account. (shrink)

This paper encapsulates the debate as to whether or not tarka is an additional source of knowledge. In this regard, Jaina thinkers opine that they are, unlike Buddhists and Nyāya thinkers, an additional source of knowledge, for what we come to know through tarka is not known through any other means of knowledge. En route, Jaina’s understanding of tarka is put forth, thereafter their criticism of others’ understanding is supplied. Eventually, some recent discussions over this debate are intimated that seem (...) to go in support of Jaina understanding of tarka. These recent discussions hint at the direction in which Jaina thinkers need to advance their stand. (shrink)

This chapter presents an overview of the Jain philosophico-religious tradition in relation to its views on animal ethics, followed by an examination of ascetic Jain, orthodox lay Jain, and diaspora Jain attitudes regarding treatment of animals.

Eating meat can be ethical, but only when it does not violate rights. This requires that the ways in which meat is produced and prepared for human consumption satisfies certain standards. While many current practices may fall short of this standard, this does not justify the position that eating meat cannot be ethical under any circumstances and there should be no principled objection to its possibility.

In this paper, I critically develop the Jain concept of nonharm as a feminist philosophical concept that calls for a change in our relation to living beings, specifically to animals. I build on the work of Josephine Donovan, Carol J. Adams, Jacques Derrida, Kelly Oliver, and Lori Gruen to argue for a change from an ethic of care and dialogue to an ethic of carefulness and nonpossession. I expand these discussions by considering the Jain philosophy of nonharm in relation to (...) feminist and other theories that advocate noneating of animals, “humane killing,” and “less harm.” Finally, I propose that a feminist appropriation of the Jain concept of nonharm helps us develop a feminist ethic of nonharm to all living beings. (shrink)

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.