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  1. An Attempt at Interreligious Theologising.Subhasis Chattopadhyay - 2021 - Indian Catholic Matters.
    This blog post begins by showing the pejorative connotations inherent in the term 'Hindu' and goes on to lay bare the differences between Hinduism and other religions including Jainism and the Abrahamic religions. So that this necessary project of dialogues is not hijacked by celibates of various traditions; the post ends with these reflections: "The Hare Krishna movement, and all other prominent movements within the Sanatana Dharma including the various well known cults of hero-worship are all structured around centralised superstructures (...)
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  2. Determinism, Free Will and Morality: A Jain Perspective.Jinesh R. Sheth - 2020 - In Shrinetra Pandey & Sanjali Jain (eds.), Determinism in Śramaṇa Traditions. Delhi, India: pp. 77-84.
    The problem of determinism and free will has occupied the minds of human beings since time immemorial. Philosophers have dwelt on it at great length. The problem is alike for both those who support determinism and those who do not. From one side, it is argued that since all the actions are causally determined, the belief that we are free is an illusion; from the other side, it is argued that since we know that we are free, universal determinism is (...)
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  3. Covid-19 to a Pandemic of Fear: Some Reflections From the Jaina Perspective.Jinesh R. Sheth & Sulabh Jain - 2020 - ISJS-Transactions 4 (4):1-12.
    This paper reflects on the current Covid-19 crisis and the emotional stress that it leads to from the Jaina perspective. It demonstrates that any pandemic like situation is concomitant with a pandemic of emotions as well; fear and stress being prominent of them. The problem of fear is grave and must be dealt with equal measures. The concept of fear is thus analysed from various perspectives as gleaned from the diverse range of Jaina texts. The paper attempts to make the (...)
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  4. Matilal's Metaethics.Nicolas Bommarito & Alex King - 2019 - In Colin Marshall (ed.), Comparative Metaethics: Neglected Perspectives on the Foundations of Morality. New York, USA: Routledge. pp. 139-156.
    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 (...)
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  5. The Vindication of Tarka as a Pramāṇa in Jaina Philosophy.Arvind Jaiswal - 2019 - Śramaṇa 69 (1):61-68.
    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 (...)
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  6. Where Do Those Beautiful Ladies and Wolf's Footprints Lead Us? The Mādhyamikas on Two Cārvāka/Lokāyata Stanzas [Part 1 of 3].Krishna Del Toso - 2019 - Annali Sezione Orientale 79:205-235.
    With the present study an analysis in three parts is provided of the Buddhist reception of two Cārvāka/Lokāyata stanzas, abbreviated as "wolf's footprint" and the "beautiful lady". These stanzas seem to be conceptually related to each other, having the common aim to emphasize the idea that one should rely only upon what is or can be perceived. Consequently, from here it is concluded that any perspective concerning the existence of an afterlife or of a moral retribution of our actions, since (...)
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  7. Jainism: Animals and the Ethics of Intervention.Joey Tuminello - 2018 - In Andrew Linzey & Clair Linzey (eds.), The Routledge Handbook of Religion and Animal Ethics. New York: Routledge. pp. 91-100.
    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.
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  8. Is Eating Meat Ethical?Thom Brooks - 2017 - Think 16 (47):9-13.
    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.
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  9. Thou Shall Not Harm All Living Beings: Feminism, Jainism, and Animals.Irina Aristarkhova - 2012 - Hypatia 27 (3):636-650.
    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 (...)
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  10. The Enigma of the Universe: Critical Studies and Research in the Metaphysical, Epistemological, Cosmological, Cosmogonical and Mathematical Aspects of the Universe in Jain Philosophy in the Light of Modern Scientific Theories and Western Philosophy.Mahendrakumar (Muni) - 2010 - Jain Vishva Bharati University.
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  11. Jaina Logic: A Contemporary Perspective.Graham Priest - 2008 - History and Philosophy of Logic 29 (3):263-278.
    Jaina philosophy provides a very distinctive account of logic, based on the theory of ?sevenfold predication?. This paper provides a modern formalisation of the logic, using the techniques of many-valued and modal logic. The formalisation is applied, in turn, to some of the more problematic aspects of Jaina philosophy, especially its relativism.
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  12. Jain Philosophy.Mark Owen Webb - 2003 - Internet Encyclopedia of Philosophy.
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  13. Role of Space-Time in Jaina's Syādvada & Quantum Theory.Filita P. Bharucha - 1993 - Sri Satguru Publications.
  14. Microcosmology: Atom in the Jain Philosophy and Modern Science.J. S. Zaveri - 1991 - Jain Vishva Bharati Institute.
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  15. Jain Philosophy: Historical Outline.Narendra Nath Bhattacharyya - 1976 - Munshiram Manoharlal Publishers.
    Description: Jain Philosophy : Historical Outline interprets the fundamentals of Jain philosophy from the viewpoint of their historical genesis and development and shows that the incipient stage of the Jain thought-complex agreed totally with the pythagorean approach to philosophy which was based on observed realities and was quite in harmony with the existing socio-political conditions of the time of Lord Mahavira while the sophisticated stage marked by the a priori doctrines and dogmas it had generated in course of its development (...)
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  16. Seven-Valued Logic in Jain Philosophy.George Bosworth Burch - 1964 - International Philosophical Quarterly 4 (1):68-93.
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  17. Jain Philosophy and Modern Science. Nagraj - 1959 - Anuvrat Samiti.
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  18. The Doctrine of Karman in Jain Philosophy.Helmuth von Glasenapp - 1942 - 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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  19. Comparitive Study of Buddhism and Advaita Vedanta in Relation to Consciousness Studies and Cognitive Science.Varanasi Ramabrahmam - manuscript
    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 (...)
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