Results for 'Ahimsa'

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  1. Ahiṃsā-Viśvakośa.Nand Kishore Acharya (ed.) - 2010 - Bhaṃvaralāla-Kāntābāī Jaina Malṭīparpaza Phāuṇḍeśana.
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  2. The Nonviolent Revolution: A Comprehensive Guide to Ahimsa, the Philosophy of Dynamic Harmlessness.Nathaniel Altman - 1988 - Element Books.
     
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  3. The Religion of Ahimsa: The Essence of Jaina Philosophy and Ethics.A. Chakravarti - 1957 - Varthamanan Pathipagam.
  4. Vibrations of Ahimsa in China.Lokesh Chandra - 1981 - International Academy of Indian Culture.
     
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  5. Ahiṁsā, Buddhist and Gandhian.Indu Mala Ghosh - 1988 - Balaji Enterprises.
     
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  6. Ahimsa: Gautama to Gandhi.George Kotturan - 1973 - New Delhi, Sterling Publishers.
     
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  7. Positive Non-Violence: Canonical and Practical Bases of Compassionate Aspects of Ahimsā.Kanhaiyālāla Loṛhā - 2011 - Prakrit Bharati Academy.
     
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  8. Ahiṁsā: Based on Buddhism and Gandhism.Meeta Nath - 2011 - Vidyanidhi Prakashan.
     
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  9. The Cult of Ahimsa.Shree Chand Rampuria - 1947 - Sri Jain Swetamber Terapanthi Mahasabha.
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  10. Ahiṃsā-Viśvakośa: Ahiṃsā Ke Dārśanika, Dhārmika, Va Sāṃskr̥tika Svarūpoṃ Ko Vyākhyāyita Karane Vāle Prācīna Śāstrīya Viśiṣṭa Sandarbhoṃ Ka Saṅkalana. Subhadra, Dāmodara Śāstrī & Maheśa Jaina (eds.) - 2004 - Yūnivarsiṭī Pablikeśana.
    1. Vaidika/Brāhmaṇa saṃskr̥ti -- 2. Jaina saṃskr̥ti.
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  11. Ahiṃsā: Non-Violence in Indian Tradition.Unto Tähtinen - 1976 - Rider.
     
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  12. The Conception of Ahiṁsā in Indian Thought, According to Sanskrit Sources.Koshelya Walli - 1974 - Bharata Manisha.
     
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  13.  34
    "Intellectual Ahiṃsā" Revisited: Jain Tolerance and Intolerance of Others.John E. Cort - 2000 - Philosophy East and West 50 (3):324-347.
    It has been widely proposed that the Jain logical methods of linguistic analysis collectively known as anekāntavāda (manypointedness) are an extension of the Jain ethical imperative of ahiṃsā (non-harm) into philosophy as a form of intellectual tolerance and relativity--described by several scholars as "intellectual ahiṃsā"--whose genealogy and development over the past sixty-five years are given in detail. It is shown how Jains used anekāntavāda to expose the relative truth of non-Jain metaphysics, while arguing that only Jain metaphysics, which alone is (...)
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  14.  14
    The Significance of Ahimsā for Ethics, East and West.Charles A. Moore - 1953 - Proceedings of the XIth International Congress of Philosophy 14:243-251.
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  15.  13
    Would A Buddhist Freeze A Cane Toad?An Exploration Of The Modern Phenomenon Of Environmental Buddhism And The Ethics Related To The Doctrine Of Ahimsa (Non-Harming).Cathy Byrne - 2006 - Contemporary Buddhism 7 (2):117-127.
  16.  12
    Reflections on Ahimsa: A Practical Approach.Prabhat Misra - 1998 - Indian Philosophical Quarterly 25 (2):191-204.
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  17. Ahimsa and the Metaphysics of Hon-Violence.Leela Gandhi - 2010 - In J. Sharma A. Raguramaraju (ed.), Grounding Morality. Routledge. pp. 160.
  18.  33
    Gandhi, Ahimsa, and the Self.Nick Gier - manuscript
    (Gandhi Marg 15:1 [April-June, 1993], pp. 24-36) Individuality is and is not even as each drop in the ocean is an individual and is not. It is not because apart from the ocean it has no existence. It is because the ocean has no existence if the drop has not, i.e., has no individuality. They are beautifully interdependent. And if this is true of the physical law, how much more so of the spiritual world!
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  19.  13
    Ahimsa, the Self, and Postmodernism.Nicholas F. Gier - 1995 - International Philosophical Quarterly 35 (1):71-86.
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  20.  4
    Anekantavada and Ahimsa: A Framework for Interreligious Dialogue.Alok Tandon - 2002 - Indian Philosophical Quarterly 29 (1):105-116.
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  21.  6
    The Place of Ahimsa in Buddhism and Jainism (in Yugoslavian).Cedomil Veljacic - 1985 - Filozofska Istrazivanja 13:297-308.
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  22.  2
    Gandhiji's Ahimsa - Viable Strategy for Liberation Today?Cyril Desbruslais - 2001 - Disputatio Philosophica 3 (1):131-146.
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  23.  2
    Ahimsa (Noninjury) Revisited.Michael W. Fox - 1993 - Between the Species 9 (3):8.
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  24.  7
    Searching for Satya Through Ahimsa: Gandhi's Challenge to Western Discourses of Power.Manfred B. Steger - 2006 - Constellations 13 (3):332-353.
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  25.  2
    Musings on the Concept of Ahimsa (Non-Violence): On'Reflections on Ahimsa: A Practical Approach'by Prabhat Misra.Rajlaxmi Debi Bhattacharya - 1998 - Indian Philosophical Quarterly: Journal of the Department of Philosophy, University of Poona 25:527-531.
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  26.  1
    RTA Through Ahimsa: A Gandhian Interpretation.Augustine Thottakara - 2002 - Journal of Dharma 27:327-348.
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  27. Lokasamgraha and Ahimsa in The'bhagavad Gita'.Sp Agarwal - 1991 - Journal of Dharma 16 (3):255-268.
     
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  28. Ahimsa and Indian Secularism.S. J. Carri - 2003 - Indian Philosophical Quarterly 30 (2):291-326.
     
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  29. Ahimsa in the Indian Ethos.S. Chakraborty - 2002 - Journal of Human Values 8 (1):17-25.
    In a world fraught with violence in its macabre form, it is essential to have a broad and clear understanding of the principle of non-violence , its various nuances, its potential and limitations. Covering a span of wisdom literature on the Indian ethos from the times of the Upanishads to the works of modern seers like Gandhi, Tagore and Aurobindo, the author presents the notions of non-violence and violence along a finely graduated scale instead of going into sharp polarities. While (...)
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  30. Animals as Agents in Ahimsa Action and Spiritual Life.P. S. Jaini - 1991 - Journal of Dharma 16 (3):269-281.
     
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  31. Discussion-I Musings on the Concept of Ahimsa (Non-Violence).Prabhat Misra & Non-Violence as an Ideal - 1998 - Indian Philosophical Quarterly 25 (2-4):527.
  32.  1
    Thinking Dialogically About Dialogue with Martin Buber and Daya Krishna Daniel Raveh.Daniel Raveh - 2015 - In . pp. 8-32.
    The first half of the paper consists of a philosophical reflection upon a historical exchange. I discuss Buber’s famous letter, and another letter by J. L. Magnes, to Mahatma Gandhi, both challenging the universality of the principle of ahiṃsā. I also touch on Buber’s interest and acquaintance with Indian philosophy, as an instance of dialogue de-facto across cultures. Gandhi never answered these letters, but his grandson and philosopher extraordinaire Ramchandra Gandhi ›answers‹ Buber, not on the letter but about the ideal (...)
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  33.  13
    Non-Violence and Nonhumans: Foundations for Animal Welfare in the Thought of Mohandas Gandhi and Albert Schweitzer.Ryan P. McLaughlin - 2012 - Journal of Religious Ethics 40 (4):678-704.
    This essay explores how the principles of ahimsa and reverence for life provide a foundation for animal welfare in the thought of Mohandas Gandhi and Albert Schweitzer, respectively. This exploration unfolds through a consideration of the contextual background of both thinkers, the scope of life to which they apply their respective principles, and both the ethical ramifications and limitations of this application. Within this common framework, the author delineates the striking commonalities and the significant disparities between Gandhi and Schweitzer. (...)
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  34. Jainism II: Normative and Applied Ethics (Ethics-1, M37).Shyam Ranganathan - 2016 - In A. Raghuramaraju (ed.), Philosophy, E-PG Pathshala. Delhi: India, Department of Higher Education (NMEICT).
    Normative ethics concerns the practical resolution of questions about the right and the good. Applied ethics concerns the case-based resolution of questions of the right and the good. In this module, we look at the implications of the radical Virtue Theory of Jainism for practical questions, such as life decisions, occupations, and diet –-- questions of normative and applied ethics. The Jain position is that the self is defined by virtue, and hence action (karma) is derivative and not essential to (...)
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  35.  19
    The Self and the Other: Liberalism and Gandhi.Bindu Puri - 2011 - Philosophia 39 (4):673-698.
    This paper makes an attempt to philosophically re-construct what I have termed as a fundamental paradox at the heart of deontological liberalism. It is argued that liberalism attempts to create the possibilities of rational consensus and of bringing people together socially and politically by developing methodologies which overcome the divisive nature of essentially parochial substantive conceptions of the good. Such methodologies relying on the supposed universally valid dictates of reason and notions of procedural rationality proceed by disengaging men from the (...)
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  36. Buddhism and Animal Ethics.Bronwyn Finnigan - forthcoming - Philosophy Compass.
    This article provides a philosophical overview of some of the central Buddhist positions and argument regarding animal welfare. It introduces the Buddha's teaching of ahiṃsā or non-violence and rationally reconstructs five arguments from the context of early Indian Buddhism that aim to justify its extension to animals. These arguments appeal to the capacity and desire not to suffer, the virtue of compassion, as well as Buddhist views on the nature of self, karma, and reincarnation. This article also considers how versions (...)
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  37.  23
    Consciousness at Work: A Review of Some Important Values, Discussed From a Buddhist Perspective. [REVIEW]Joan Marques - 2012 - Journal of Business Ethics 105 (1):27-40.
    This article reviews the element of consciousness from a Buddhist and a non-Buddhist (Western) perspective. Within the Buddhist perspective, two practices toward attaining expanded and purified consciousness will be included: the Seven-Point Mind Training and Vipassana. Within the Western perspective, David Hawkins’ works on consciousness will be used as a main guide. In addition, a number of important concepts that contribute to expanded and purified consciousness will be presented. Among these concepts are impermanence, karma, non-harming (ahimsa), ethics, kindness and (...)
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  38. Indian Ethics and Contemporary Bioethical Issues.Nesy Daniel - 2008 - Proceedings of the Xxii World Congress of Philosophy 3:11-17.
    Two fundamental problems in all thought can be identified: One, life and world affirmation and second, life and world negation. Indian approach is characterized as the second and hence it is claimed that moral problems have not been persistently pursued and successfully tackled in India. Points like the advaita concept of liberation, law of karma, the system of social stratification, stages of life and duties associated with them are picked up to show that theIndian system is ethically bankrupt. But along (...)
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  39.  7
    The Value of Nature in Indian (Hindu) Traditions.Christopher G. Framarin - 2011 - Religious Studies 47 (3):285 - 300.
    Many authors claim that certain Indian (Hindu) texts and traditions deny that nature has intrinsic value. If nature has value at all, it has value only as a means to mokṡa (liberation). This view is implausible as an interpretation of any Indian tradition that accepts the doctrines of ahiṁsā (non-harm) and karma. The proponent must explain the connection between ahiṁsā and merit by citing the connection between ahiṁsā and mokṡa: ahiṁsā is valuable, and therefore produces merit, because ahiṁsā is instrumentally (...)
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  40. Gandhi, Character Consequentialism, and the Virtue of Nonviolence.Nick Gier - manuscript
    This paper has been extracted from a book manuscript that attempts to interpret Gandhi’s ethics of nonviolence ahimsa) in terms of virtue theory. The first section addresses the issue of virtue theory’s relationship to consequentialism and concludes that there is no way to avoid the fact that the virtues developed because of their consequences. Therefore, I will join Gandhi’s virtue ethics with P. J. Ivanhoe’s character consequentialism. Particularly significant in distinguishing utilitarianism from virtue theory is the relationship of means (...)
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  41.  63
    Violence in a Spirit of Love: Gandhi and the Limits of Non-Violence.Vinit Haksar - 2012 - Critical Review of International Social and Political Philosophy 15 (3):303-324.
    The paper considers how Mahatma Gandhi?s Law of Ahimsa (or non-violence) can be reconciled with the necessity of violence; some of the strategies that Gandhi adopts in response to this problem are critically examined. Gandhi was willing to use (outward) violence as an expedience (in the sense of necessity), but he was opposed to using non-violence as an expedience. There are two versions of Gandhi?s doctrine. He makes a distinction between outward violence and inner violence. Both versions grant that (...)
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  42.  8
    The Institutionalization of the Ethics of “Non-Injury” Toward All “Beings” in Ancient India.Knut A. Jacobsen - 1994 - Environmental Ethics 16 (3):287-301.
    The principle of non-injury toward all living beings (ahimsā) in India was originally a rule restraining human interaction with the natural environment. I compare two discourses on the relationship between humans and the natural environment in ancient India: the discourse of the priestly sacrificial cult and the discourse of the renunciants. In the sacrificial cult, all living beings were conceptualized as food. The renunciants opposed this conception and favored the ethics of non-injury toward all beings (plants, animals, etc.), which meant (...)
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  43.  28
    On the (Im)Possibility of Non-Violent Resistance in Violent Times.Nikita Dhawan - 2006 - The Proceedings of the Twenty-First World Congress of Philosophy 2:257-262.
    Anti-essentialism, antiuniversalism, anti-foundationalism, fragmentation of subjectivity, pluralization of truths are feared to entail the danger of forfeiture of possibilities for critical counter discourses. But the deconstruction of categories is not inevitably the death of politics; rather, the postmodernist intervention of canonical power /knowledge alliances facilitates the recovery of "other" strategies of resistance concerning world problems from "nonconventional" sources that have hitherto been invalidated by mainstream discourses. Thus the crisis triggered by postmodern critique could hold immense opportunities for new configurations of (...)
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  44.  42
    Nonviolence as a Civic Virtue: Gandhi and Reformed Liberalism. [REVIEW]Nicholas F. Gier - 2003 - 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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  45.  8
    Human Embryonic Stem Cell Research: Ethical Views of Buddhist, Hindu and Catholic Leaders in Malaysia.Mathana Amaris Fiona Sivaraman & Siti Nurani Mohd Noor - 2016 - Science and Engineering Ethics 22 (2):467-485.
    Embryonic Stem Cell Research raises ethical issues. In the process of research, embryos may be destroyed and, to some, such an act entails the ‘killing of human life’. Past studies have sought the views of scientists and the general public on the ethics of ESCR. This study, however, explores multi-faith ethical viewpoints, in particular, those of Buddhists, Hindus and Catholics in Malaysia, on ESCR. Responses were gathered via semi-structured, face-to-face interviews. Three main ethical quandaries emerged from the data: sanctity of (...)
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  46.  21
    Syādvāda as the Epistemological Key to the Jaina Middle Way Metaphysics of Anekāntavāda.John M. Koller - 2000 - Philosophy East and West 50 (3):400-407.
    An analysis of the Jain metaphysics of non-absolutism (anekāntavāda) shows how the epistemological theory of points of view (nayavāda) and the sevenfold schema of predication (saptabhaṅgī) provide a foundation for the central Jain principle of nonviolence (ahiṃsā).
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  47.  8
    On Jainism and its Philosophy.Kazuyoshi Hotta - 2008 - Proceedings of the Xxii World Congress of Philosophy 6:85-90.
    Jainism is characterized by an observance of non-violence (ahimsa) and asceticism (tapas). In the field of philosophy, it is marked by the doctrine of manifold aspects (anekantavada). The purpose of this study is to explore the inseparable connection between Jainism as a religion and as a philosophy. The first chapterdescribes the position of philosophical thinking in Jainism, while the second examines the doctrine of manifold aspects, which has become synonymous with Jainism. These exploration makes it clear that most of (...)
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  48.  9
    Gandhian Formula of Harmony and Peace.Krishna Mani Pathak - 2008 - Proceedings of the Xxii World Congress of Philosophy 33:45-51.
    Gandhi’s writings on moral issues propose an easiest formula to the world to establish harmony and peace in the global society. In a world where people are confronting a psychological fear of sudden terror and violence, the Gandhian formula of ‘non-violence (ahimsa) as a means’ to form a perfect harmonious world is getting strong attention of the world-community. Truth and non-violence are the two most valuable ingredients of Gandhian moral thoughts. For him, Truth or God is the end and (...)
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  49.  4
    Mary Starin.Gail Crippen, Rose Lemberg, Margaret Wehinger, John Stockwell, Stephen Kaufman, Clay Lancaster, Charles R. Magel, Ruby C. Morgan, Steve Zawistowski & Ahimsa FOlDldation - forthcoming - Between the Species.
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  50.  2
    Values in the Indian Ethos: An Overview.C. Chatterjee - 1995 - Journal of Human Values 1 (1):3-12.
    This paper endeavours to present systematically the essential components of human values and their evolution through various socio-religious movements in the Indian history. The first part of the paper examines the principal values that represent the Indian ethical system. Tyaga , dana , nishtha , satya , ahimsa and upeksha are examined as the keynotes of the Indian values system. The second part looks briefly at the historical context of the evolution of this values system. Enumerating the broad gamut (...)
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