Results for 'Darbari Lal Jain Kothia'

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  1. Jaina tarkaśāstrameṃ anumāna-vicāra.Darbari Lal Jain Kothia - 1969 - Viraseva Mandira Trust Prakasana.
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  2.  1
    Acharya Kundakunda and Jain Philosophy.Jayanti Lal Jain & N. Vasupal - 1997 - Chennai: Research Foundation for Jainology. Edited by N. Vasupal.
    On the life and philosophy of Kundakunda, 2nd century exponent of Jainism.
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  3.  6
    Pure soul and its infinite treasure.Jayanti Lal Jain - 2010 - Chennai: Research Foundation for Jainology. Edited by Priyadarshana Jain.
  4.  13
    Non-violence, compassion, and instrumentality: a Jaina perspective: papers presented at a national seminar held at the University of Madras, 13-14 February 2009.Jayanti Lal Jain (ed.) - 2009 - Chennai: Research Foundation for Jainology.
  5.  10
    Intelligent Subtle Forces and Fields Decide Human Performance: Jain Perspective–I.Narayan Lal Kachhara & Sudhir V. Shah - 2020 - Philosophy Study 10 (10).
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  6.  59
    Ahimsa as a Way of Life. [REVIEW]Sanjay Lal - 2017 - The Acorn 17 (2):150-153.
    The often heard (and justified) lament that academics do not adequately communicate their ideas to the broader general public has been particularly applicable to those theorists, like scholars of nonviolence, who work on the pressing moral issues facing our world. This work, ultimately the result of co-editor Predgrag Cicovacki’s deep and abiding interest in Jainism, does much to counter such impressions. Comprised of two volumes and forty-six chapters, Nonviolence as A Way of Life brings together insights from a notable international (...)
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  7.  5
    The Sacred Books of the Jainas.Jagomandar Lal Nemicandra Siddhåantacakravartin, Jaini & Sital Prasad - 1990 - New Delhi: Today and Tomorrow Publisher. Edited by Jagomandar Lal Jaini & Sital Prasad.
    Gommatsara Jiva Kanda Is Based On The Discourses Of Shri Vardhaman, The 24Th Jain Tirthankara. The Treatise Is Compilation Of The Answers Given By The Author Shri Nemi Chandra Siddhanta Chakravarti, To The Questions Put To Him By Raja Chamunda Raya, Asking Him To Enumerate The Sub-Classes Of Bodymaking Karma, And To Explain Their Existence, Bondage Non-Bondage And Cessation Of Bondage, With Regard To The Spiritual Stages Of Souls In Various Conditions Of The Life From The Line Completely Undevelopable (...)
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  8.  20
    Jaina philosophy, art & science in Indian culture.Hīrālāla Jaina, Dharmacandra Jaina & R. K. Sharma (eds.) - 2002 - Delhi: Sharada Pub. House.
    It Is A 2 Volume Set. Volume I: Covers History, Archaeology And Jaina Architecture, Jain Tradition Of Indo-Aryan Lnguage And Literature And Jaina Religion And Its Tenets. Vol. Ii: Covers Jaina Thought In Modern Science, Shiaman Traditions And Commandrates Dr. Hira Lal Jain. Some Articles In English And Some In Hindi.
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  9. Ship of Theseus: A Jain Monk’s Nonviolent Struggle for Animal Rights.Dhwaj Jain, Yukti Khaitan & Pankaj Jain - 2024 - Worldviews: Global Religions, Culture, and Ecology 28 (3).
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  10. Climate Engineering From Hindu‐Jain Perspectives.Pankaj Jain - 2019 - Zygon 54 (4):826-836.
    Although Indic perspectives toward nature are now well documented, climate engineering discussions seem to still lack the views from Indic or other non‐Western sources. In this article, I will apply some of the Hindu and Jain concepts such as karma, nonviolence (Ahiṃsā ), humility (Vinaya ), and renunciation (Saṃnyāsa ) to analyze the two primary climate geoengineering strategies of solar radiation management (SRM) and carbon dioxide removal (CDR). I suggest that Indic philosophical and religious traditions such as Hinduism, Buddhism, (...)
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  11.  14
    An introduction to Jain philosophy: based on writings and discourses by Ācārya Sushil Kumar.Parveen Jain - 2020 - New Delhi: D.K. Printworld (P). Edited by Sushil Kumar & Cogen Bohanec.
  12. Jain business engagement and ethics: an overview.Shugan C. Jain, Prakash C. Jain & Malay R. Patel (eds.) - 2023 - New Delhi: D.K. Printworld (P).
     
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  13.  6
    Transformation of society: the Jain way.Anupama Vikas Jain - 2012 - Indore: Dr. Ajitkumarsingh Kasliwal, Smt. Bimlakumari Kasliwal.
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  14. Categorical Generalization and Physical Structuralism: Figure 1.Raymond Lal & Nicholas Teh - 2017 - British Journal for the Philosophy of Science 68 (1).
    Category theory has become central to certain aspects of theoretical physics. Bain has recently argued that this has significance for ontic structural realism. We argue against this claim. In so doing, we uncover two pervasive forms of category-theoretic generalization. We call these ‘generalization by duality’ and ‘generalization by categorifying physical processes’. We describe in detail how these arise, and explain their significance using detailed examples. We show that their significance is two-fold: the articulation of high-level physical concepts, and the generation (...)
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  15.  27
    Dharma in America: A Short History of Hindu-Jain Diaspora.Pankaj Jain - 2019 - Routledge.
    America now is home to approximately three million Hindus and Jains. Their contribution to the economic and intellectual growth of the country is unquestionable. Dharma in America aims to explore the role of Hindu and Jain Americans in diverse fields such as: education and civic engagements medicine and healthcare music. Providing a concise history of Hindus and Jains in the Americas over the last two centuries, Dharma in America also gives some insights into the ongoing issues and challenges these (...)
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  16.  85
    Quietism and Karma non-action as non-ethics in Jain asceticism.Andrea R. Jain & Jeffrey J. Kripal - 2009 - Common Knowledge 15 (2):197-207.
    This essay is conceived as a contribution to the academic debate on the ethical status of mystical traditions with regard to Jain asceticism in particular and—through comparison of Jain with Advaita Vedanta asceticism—to ideologies of radical quietism more generally. For both Jain and Advaita Vedantic ascetic traditions, the material world, and particularly the body, are the primary obstacles to spiritual development. We deal with the social, physical, and environmental implications of such a worldview, rather than with the (...)
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  17.  15
    The universe as audience: metaphor and community among the Jains of North India.Ravindra K. Jain - 1999 - Shimla: Indian Institute of Advanced Study.
    This Is A Concise Narrative Of The Beginnings, History, Schisms, Social Organization And Cosmology Of The Living Jain Tradition. The Study Is Covered In 7 Chapters - Atheistic Jainism? - Textual Sources And Ethnographic Literature - The Grand Transition In Jainism: Digambar And Shvetambar As Continuity And Change - The Shvetambar `Church` - The Digambar Case Reconsidered: Contemporary Period - The Digambar Jains Of North India: Society And Religion In Baraut, Uttar Pradesh - The Kanji Swami Panth: Contestation, Cosmology (...)
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  18.  6
    The collected writings of Jaysankar Lal Shaw: Indian analytic and Anglophone philosophy.Jaysankar Lal Shaw - 2016 - New York: Bloomsbury Academic, an imprint of Bloomsbury Publishing Plc.
    One of the first philosophers to relate Indian philosophical thought to Western analytic philosophy, Jaysankar Lal Shaw has been reflecting on analytic themes from Indian philosophy for over 40 years. This collection of his most important writings, introduces his work and presents new ways of using Indian classical thought to approach and understand Western philosophy. By expanding, reinterpreting and reclassifying concepts and views of Indian philosophers, Shaw applies them to the main issues and theories discussed in contemporary philosophy of language (...)
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  19. Private Morality and Capitalism: Learning from the past.Deepak Lal - 2004 - In John H. Dunning (ed.), Making Globalization Good: The Moral Challenges of Global Capitalism. Oxford University Press.
  20. Perelman's rhetorical foundation of philosophy.Rui Lal & A. Gracio - 1993 - Argumentation 7 (4):439-449.
    This article is a Gadamer-Perelman's debate. The author points out the limits of the gadamerian's hermeneutic conception of philosophy and criticizes this conception from Perelman's new rhetoric point of view. Instead of speaking of truth as an ontological originary experience, the rhetorical foundation of philosophy allows us to say that in philosophy the important is the contrastation and the confrontation of criteria and that, for that reason, philosophy is above all characterized by discussibility.
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  21.  47
    Are intensive agricultural practices environmentally and ethically sound?R. Lal, F. P. Miller & T. J. Logan - 1988 - Journal of Agricultural Ethics 1 (3):193-210.
    Soil is fragile and nonrenewable but the most basic of natural resources. It has a capacity to tolerate continuous use but only with proper management. Improper soil management and indiscriminate use of chemicals have contributed to some severe global environmental issues, e.g., volatilization losses and contamination of natural waters by sediments and agricultural fertilizers and pesticides. The increasing substitution of energy for labor and other cultural inputs in agriculture is another issue. Fertilizers and chemicals account for about 25% of the (...)
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  22.  60
    Gandhi and the ecological vision of life.Vinay Lal - 2000 - Environmental Ethics 22 (2):149-168.
    Although recognized as one of the principal sources of inspiration for the Indian environmental movement, Gandhi would have been profoundly uneasy with many of the most radical strands of ecology in the West, such as social ecology, ecofeminism, and even deep ecology. He was in every respect an ecological thinker, indeed an ecological being: the brevity of his enormous writings, his everyday bodily practices, his observance of silence, his abhorrence of waste, and his cultivation of the small as much as (...)
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  23.  22
    Why Anger?Sanjay Lal - 2023 - Philosophy in the Contemporary World 29 (1):37-53.
    In what follows, I question anger’s value for social activism and discourse. I focus on two little discussed aspects of anger. I argue that these aspects reflect problematic philosophical understandings that may be more serious than perhaps most events which are thought to give rise to anger. I will also argue that the functional value of anger is (at best) questionable given the role other, less damaging, human emotions are capable of playing in producing good outcomes. Additionally, I argue that (...)
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  24.  11
    Dissenting Knowledges, Open Futures: The Multiple Selves and Strange Destinations of Ashis Nandy.Vinay Lal (ed.) - 2013 - Oxford University Press India.
    This volume is the first attempt to engage with the work of one of the most exciting thinkers or our times. The essays in the first section by Nandy are either autobiographical in nature or provide insights into his unique sensibility. The later section offers some analytical perspectives on Nandy's work by contributors including leading scholars in the academy, as well as outside it.
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  25.  20
    From Negative Emotions to Tranqulity.Kanhaiya Lal Sharma - 2020 - Philosophical Practice and Counseling 10:75-91.
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  26.  43
    Jain Iconography. Part I, the Tīrthaṅkara in Jaina Scriptures, Art and RituelsJain Iconography. Part I, the Tirthankara in Jaina Scriptures, Art and Rituels.Ernest Bender, Jyotindra Jain & Eberhard Fischer - 1978 - Journal of the American Oriental Society 98 (3):351.
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  27.  35
    Jain Iconography. Part II. Objects of Meditation and the Pantheon.Ernest Bender, Jyotindra Jain & Eberhard Fischer - 1979 - Journal of the American Oriental Society 99 (3):544.
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  28.  19
    Maps, Mission, Memory and Mizo Identity.Lal Dingluaia - 2018 - Transformation: An International Journal of Holistic Mission Studies 35 (4):240-250.
    This article will examine the role of imperial maps, Christian mission, shared memories and collective consciousness in the formation of Mizo identity. Arguing that imperial maps, supposedly based upon objective European science, were meant to suit specific purposes and were laden with deeper agendas, this article will maintain that other aspiring maps also depicted conflicting claims to territory and overlooked specific details rather than giving factual descriptions. This article will look at how borders and boundaries thus constructed have actual impacts (...)
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  29.  8
    Repères ultimes: l'être, l'existence, la religion.Georges Hélal - 2013 - [Montréal]: Bellarmin.
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  30.  32
    Brahmanism, Buddhism and Hinduism.Lal Mani Joshi - 1972 - Philosophy East and West 22 (1):114-116.
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  31.  21
    Religious Change in Late Indian Buddhist History.Lal Mani Joshi - 1992 - Buddhist Studies Review 9 (2):151-168.
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  32.  20
    (1 other version)Religious Changes in Late Indian Buddhist History.Lal Mani Joshi - 1991 - Buddhist Studies Review 8 (1-2):97-130.
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  33. Sikhism.Lal Mani Joshi - 1990 - Publication Bureau, Punjabi University.
     
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  34.  9
    Crimean Tatar Language: Researches On Sudak Dialects.Niyar Kurtbi̇lal - 2007 - Journal of Turkish Studies 2:502-513.
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  35.  33
    Affirming a Vital Connection.Sanjay Lal - 2017 - The Acorn 17 (1):33-51.
    Having freedom from the fear of death is a quality needed not just by peace activists; however, it is in particular need of affirmation by those espousing a philosophy of nonviolence. A rich philosophical literature explores the supposed harmfulness of death, but the topic is scarcely discussed by peace theorists. This paper shows the significance of the topic for highlighting the attractiveness of nonviolent philosophy given certain non-religious understandings of death that are well suited for advancing nonviolence. Classic Stoic and (...)
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  36. (1 other version)Contemporary Indian philosophy.Basant Kumar Lal - 1973 - Delhi,: Motilal Banarsidass.
     
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  37.  27
    Clarifying The Place Of Love In Gandhian Non-Violence.Sanjay Lal - 2015 - The Acorn 15 (2):23-27.
    Though it is clear that in Gandhi’s mind nonviolence and love are equivalent to one another, it is not so difficult to think of situations indicative of a real tension between these two concepts. This is the case given common understandings we have of love. I argue that for Gandhi these apparent tensions are resolved when we consider the degree to which certain necessary conditions are present in any given acts of love. Thus I show that Gandhi’s view regarding the (...)
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  38. Gandhi, Epictetus, and political resistance.Sanjay Lal - 2019 - In Amin Asfari (ed.), Civility, Nonviolent Resistance, and the New Struggle for Social Justice. Boston: Brill | Rodopi.
  39.  19
    Gandhi’s Synthesis of Liberal and Communitarian Values: Its Basis and Insights.Sanjay Lal - 2016 - Journal of the Indian Council of Philosophical Research 33 (2):181-195.
    It is well known that notions of individual sovereignty, universal rights, and the duty to follow one’s own conscience are central to the philosophy of Mahatma Gandhi. The importance Gandhi places on community, tradition, and fulfilling duties particular to one’s place in life is no less noticeable in his writings. That such is the case may indicate an uneasy tension among different elements in Gandhian thought. In the first section of this paper, I argue that an underlying harmony in Gandhi’s (...)
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  40.  9
    Gandhi's Thought and Liberal Democracy.Sanjay Lal - 2019 - Lanham: Lexington Books.
    This work explores issues in Gandhi scholarship, political theory, and religion. By applying core aspects of Gandhian philosophy to the present age it shows a harmony between commonly taken to be disparate aspects of social life that should interest anyone concerned about the future prospects for liberalism.
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  41.  58
    Gandhi's universal ethic and feminism: Shared starting points but divergent ends.Sanjay Lal - 2008 - Asian Philosophy 18 (2):185 – 195.
    Like the dominant moral philosophers in the Western tradition, Mahatma Gandhi reaches moral conclusions that emphasize universality, impartiality, and detachment. This is in apparent contrast to feminist philosophers who have put forth a scheme for reaching moral conclusions that gives centrality to feeling, experience, and interdependence. In the following, I show that Gandhi shares significant agreement with feminists in spite of the kinds of moral conclusions he reaches. The crucial difference between Gandhi and the feminist critics lies in how the (...)
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  42.  47
    Hume and Gandhi.Sanjay Lal - 2010 - The Acorn 14 (1):14-18.
    Key aspects of Mahatma Gandhi’s ethical theory can be understood by way of the framework provided by David Hume’s ethics. While respecting contextual differences as well as those in over all outlook between a Sanatani Hindu reformer and a Western empiricist, I show that Gandhi and Hume mutually illuminate each other’s thought on significant ethical matters. These matters are: (1) The inability of reason to produce action (2) The relationship of reason to the emotions (3) The importance of the commonality (...)
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  43. History and the possibilities of emancipation: some lessons from India.Vinay Lal - forthcoming - Journal of the Indian Council of Philosophical Research.
     
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  44.  34
    Historicizing the Harem: The Challenge of a Princess's Memoir.Ruby Lal - 2004 - Feminist Studies 30 (3):590-616.
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  45. (1 other version)India and civilizational futures.Vinay Lal (ed.) - 2019 - New Delhi, India: Oxford University Press.
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  46.  9
    India and the Unthinkable.Vinay Lal & Roby Rajan (eds.) - 2016 - Oxford: Oxford University Press.
    A remarkable but little commented on feature of the various discourses on India circulating today is the near total absence of its metaphysical heritage as a source of illumination into our contemporary condition. On the few occasions that this heritage is explicitly invoked, it is either as a subsidiary aspect of some purportedly larger concept such as religion, civilization, history, tradition etc., or as a set of quaint speculations fit for study as a tertiary branch of history of philosophy or (...)
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  47. 'If Then 'and Horse Shoe ('contains as subset')-A Strawsonian Account.K. Lal Das - 1997 - Indian Philosophical Quarterly 24:41-52.
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  48.  23
    On Becoming Worthy of Victory.Sanjay Lal - 2019 - Philosophy in the Contemporary World 25 (1):21-26.
    While there has been no shortage of philosophical writings dealing with humanity’s great struggles there is a notable absence within academic philosophy in asserting a broad, overriding, and natural place for philosophical analysis regarding such issues—a role which can be crucial in making us better people. In the first part of this paper, I will discuss the notable absence of certain character traits on the part of activists fighting for a better world that are essential for attaining the lofty goals (...)
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  49.  75
    On Radical Forgiveness, Duty, and Justice.Sanjay Lal - 2015 - Heythrop Journal 56 (4):677-684.
    In this essay. I explore questions pertaining to ‘radical’ acts of forgiveness as they relate to considerations of duties and justice. I will survey recent examples and show a possible philosophical basis for understanding them in terms of self-duty. Thus I will try to show that a little noticed basis exists for understanding acts of radical forgiveness as morally required (and not simply admirable or reserved for the saintly). I argue both that considerations of self-duty can provide a secular basis (...)
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  50.  33
    On Widening The Moral Sphere.Sanjay Lal - 2015 - Philosophy in the Contemporary World 22 (2):1-11.
    Considerations of justice and rights are assumed to present problems for the idea that we should do that which we take to be supererogatory. I argue that careful consideration of how we think of justice and rights lead to the conclusion that "supererogatory" actions are actually better grouped within the class of acts we identify as moral requirements. My argument is based on our common understanding of justice as being incompatible with free-riding. Additionally, I focus attention on our implicit assumption (...)
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