Results for 'Intellectual ahimsa'

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  1.  97
    "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 (...)
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  2. Jainism and Environmental Ethics: An Exploration.Piyali Mitra - 2019 - Journal of the Indian Council of Philosophical Research 36 (1):3-22.
    In this paper, an attempt has been made to examine some of the key concepts of Jaina religion from an environmental perspective. The paper focuses on Jain’s parasparopagraho jīvānām or interconnectedness. The common concerns between Jainism and environmentalism constituted in a mutual sensitivity towards living beings, a recognition of the interconnectedness of life forms and a programme to augment awareness to respect and protect living systems. The paper will also investigate how ahiṃsā or non-violence is understood in the Jain community (...)
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  3.  46
    Making the Case for Jaina Contributions to Critical Thinking Education.Anand Jayprakash Vaidya - 2018 - Journal of World Philosophies 3 (1):53-78.
    The central goal of the _cross-cultural critical thinking movement_ is to change the dominant model of critical thinking pedagogy that is used in the US, UK, and those countries that follow this model. At present the model is centered on an Anglo-American and Euro-Centric model of critical thinking that actively and blatantly ignores contributions to logic and critical thinking education from non-Western sources; more importantly, the model implicitly sends the message to students of critical thinking that _critical thinking_ is a (...)
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  4.  12
    The Allure of Albert Schweitzer.Ruth Harris - 2014 - History of European Ideas 40 (6):804-825.
    SummaryIn the early 1950s, Albert Schweitzer was a heroic figure, arguably second only to Albert Einstein in renown. Today, many have scarcely heard of him and know nothing of his work as a medical missionary in Equatorial Africa, or of his receipt of the 1952 Nobel Peace Prize. Schweitzer's genius flourished when he felt he was able to operate between cultures. Convinced that he was uniquely able to mediate between opposites, whether it was between France and Germany, Jews and Christians, (...)
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  5.  14
    Navigating the Excluded Middle: The Jaina Logic of Relativity.Jeffery D. Long - 2023 - Studia Humana 12 (1-2):88-100.
    The Jaina tradition is known for its distinctive approach to prima facie incompatible claims about the nature of reality. The Jaina approach to conflicting views is to seek an integration or synthesis, in which apparently contrary views are resolved into a vantage point from which each view can be seen as expressing part of a larger, more complex truth. Viewed by some contemporary Jaina thinkers as an extension of the principle of ahiṃsā into the realm of intellectual discourse, Jaina (...)
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  6.  31
    Anekāntavāda and Its Relevance: A Philosophical Analysis in Jaina Viewpoint.Md Sirajul Islam - forthcoming - Philosophy and Progress:15-31.
    Jainism is a religio-philosophical school of India which reacted against the Brahmanic/Vedic tradition and established as a school of thought. As a way of life it started as a Sramanic movement (the non-Brahmanic ascetic tradition) to attain the truth. Jains metaphysics and epistemology are purely logical and conducive for all. Jainism always is against the physical and psychological violence, and believes that it is the Ekanta (one sided view of reality) philosophy, which leads to violence. According to the Jains, Ekantavada (...)
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  7.  26
    the limits of the medical model: Historical epidemiology of intellectual disability in the united states Jeffrey P. Brosco.Historical Epidemiology Of Intellectual - 2010 - In Eva Feder Kittay & Licia Carlson (eds.), Cognitive Disability and its Challenge to Moral Philosophy. Wiley-Blackwell.
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  8.  15
    From Conflict to Confluence of Interest.Intellectual Property Rights - 2010 - In Thomas H. Murray & Josephine Johnston (eds.), Trust and integrity in biomedical research: the case of financial conflicts of interest. Baltimore: Johns Hopkins University Press.
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  9. Ki Ageng Suryomentaram dan Kawruh Jiwa.Heddy Shri Ahimsa-Putra - 2012 - In Afthonul Afif (ed.), Matahari dari Mataram: menyelami spiritualitas Jawa rasional Ki Ageng Suryomentaram. Depok: Kepik.
     
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  10. Intellectual Property and Pharmaceutical Drugs: An Ethical Analysis.of Intellectual Property - 2008 - In Tom L. Beauchamp, Norman E. Bowie & Denis Gordon Arnold (eds.), Ethical Theory and Business. New York: Pearson/Prentice Hall.
     
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  11.  33
    Set to take place from March 21-24, at the glorious Queensland Gold Coast, LAWASIAdownunder2005 will undoubtedly be the leading legal conference for Asia and the Pacific in 2005. [REVIEW]Intellectual Property Law - forthcoming - Ethos: Journal of the Society for Psychological Anthropology.
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  12.  20
    Structural Anthropology as a Transcendental Philosophy.Heddy Shri Ahimsa Putra - 2011 - Kanz Philosophia : A Journal for Islamic Philosophy and Mysticism 1 (2):145.
    There are at least three kinds of structure we find in Islamic socio-cultural phenomena. First is the binary oppositional structure, which has two kinds of variations : hierarchical and non-hierarchical. Second is the threefold structure which has three kinds of variations, the hierarchical, the non-hierarchical and the triangle, third is the fivefold structure. Those structures are neither material nor spiritual. They are above the material, the behavioral, as well as the spiritual phenomena, but they are manifested, expressed in material, behavioral (...)
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  13. Romance'.Intellectual Responsibility Rorty'S' Religious Faith - 1996 - American Journal of Theology and Philosophy 17 (2):121-140.
     
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  14. Aleksandr Zinov'ev: The thinker and the person: A roundtable.Ilinskii Im & Russian Intellectual Club - 2007 - Russian Studies in Philosophy 46 (3).
     
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  15. A case for world philosophy.My Intellectual Story - 1996 - In Naeem Ahmad (ed.), Philosophy in Pakistan. Washington D.C.: in collaboration with, Council for Research in Values and Philosophy.
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  16.  27
    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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  17.  10
    The Bakhtin Circle: In the Master's Absence.Craig Brandist, David Shepherd, Lecturer in Russian Studies David Shepherd, Galin Tihanov & Junior Research Fellow in Russian and German Intellectual History Galin Tihanov - 2004 - Manchester University Press.
    The Russian philosopher and cultural theorist Mikhail Bakhtin has traditionally been seen as the leading figure in the group of intellectuals known as the Bakhtin Circle. The writings of other members of the Circle are considered much less important than his work, while Bakhtin's achievement has been exaggerated in proportion to the downgrading of the thinkers with whom he associated in the 1920s. This volume, which includes new translations and studies of the work of the most important members of the (...)
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  18. Lokasamgraha and ahimsa in the'bhagavad Gita'.Sp Agarwal - 1991 - Journal of Dharma 16 (3):255-268.
     
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  19.  4
    The religion of ahimsa: the essence of Jaina philosophy and ethics.Appaswami Chakravarti - 1957 - Chennai: Varthamanan Pathipagam.
  20. Vibrations of ahimsa in China.Lokesh Chandra - 1981 - New Delhi: International Academy of Indian Culture. Edited by Zikai Feng.
     
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  21.  17
    Gandhiji's ahimsa - viable strategy for liberation today?Cyril Desbruslais - 2001 - Disputatio Philosophica 3 (1):131-146.
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  22. Animals as Agents in Ahimsa Action and Spiritual Life.P. S. Jaini - 1991 - Journal of Dharma 16 (3):269-281.
     
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  23.  34
    Reflections on Ahimsa: A Practical Approach.Prabhat Misra - 1998 - Indian Philosophical Quarterly 25 (2):191-204.
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  24.  24
    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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  25.  30
    Searching for Satya through Ahimsa: Gandhi's Challenge to Western Discourses of Power.Manfred B. Steger - 2006 - Constellations 13 (3):332-353.
  26.  24
    Anekantavada and Ahimsa: A Framework for Interreligious Dialogue.Alok Tandon - 2002 - Indian Philosophical Quarterly 29 (1):105-116.
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  27.  11
    RTA through Ahimsa: A Gandhian Interpretation.Augustine Thottakara - 2002 - Journal of Dharma 27:327-348.
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  28.  14
    The Place of Ahimsa in Buddhism and Jainism (in Yugoslavian).Cedomil Veljacic - 1985 - Filozofska Istrazivanja 13:297-308.
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  29.  13
    Elusive non-violence: the making and unmaking of Gandhi's religion of Ahimsa.Jyotirmaya Sharma - 2021 - Chennai: Context, an imprint of Westland Publications Private.
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  30.  14
    Intellectual and manual labour: a critique of epistemology.Alfred Sohn-Rethel - 1978 - Atlantic Highlands, N.J.: Humanities Press.
    Alfred Sohn-Rethel's Intellectual and Manual Labour is one of the major texts of post-war Marxist theory. A tremendous influence on the major writers of the Frankfurt School, with ongoing relevance to current debates about value, abstraction, and domination, Sohn-Rethel's ideas are here presented at their fullest scope and with their greatest theoretical clarity. Out of print for many years, this new Historical Materialism edition contains a new introduction by Chris O'Kane, an afterword by Chris Arthur, and a complete compilation (...)
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  31. Intellectual Humility: Owning Our Limitations.Dennis Whitcomb, Heather Battaly, Jason Baehr & Daniel Howard-Snyder - 2017 - Philosophy and Phenomenological Research 94 (3):509-539.
    What is intellectual humility? In this essay, we aim to answer this question by assessing several contemporary accounts of intellectual humility, developing our own account, offering two reasons for our account, and meeting two objections and solving one puzzle.
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  32.  40
    Intellectual Humility: An Introduction to the Philosophy and Science.Ian M. Church & Peter L. Samuelson - 2016 - New York: Bloomsbury Academic. Edited by Peter L. Samuelson.
    Two intellectual vices seem to always tempt us: arrogance and diffidence. Regarding the former, the world is permeated by dogmatism and table-thumping close-mindedness. From politics, to religion, to simple matters of taste, zealots and ideologues all too often define our disagreements, often making debate and dialogue completely intractable. But to the other extreme, given a world with so much pluralism and heated disagreement, intellectual apathy and a prevailing agnosticism can be simply all too alluring. So the need for (...)
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  33.  35
    Intellectual Charisma.Daniel J. Stephens - 2023 - Philosophers' Imprint 23.
    I present an account of an aspect of people’s intellectual characters that has yet to receive such direct treatment in the literature on the intellectual virtues. That aspect is our capacity to influence others in ways that make inquiry go more successfully, which I call “intellectual charisma”. In presenting this account, I first draw on work in empirical psychology to build a partial picture of intellectual charisma as a social-psychological phenomenon. I then draw on this partial (...)
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  34.  33
    Interpersonal Intellectual Virtues.Claudia E. Vanney & J. Ignacio Aguinalde Sáenz - 2022 - Scientia et Fides 10 (2):167-181.
    Due to the hyperspecialization so prevalent nowadays, interdisciplinary research is a demanding kind of epistemic activity. The concept of intellectual virtue as presented by responsibilist approaches of virtue epistemology could offer an effective counterweight to this challenge but raises the question of what epistemic virtues are necessary for interdisciplinarity. Based on a qualitative study, we identify and heuristically conceptualize a relevant subset of epistemic virtues required by interdisciplinarity that we call _interpersonal intellectual virtues. _These virtues are personal character (...)
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  35.  86
    Scientific/Intellectual Movements Remedying Epistemic Injustice: The Case of Indigenous Studies.Inkeri Koskinen & Kristina Rolin - 2019 - Philosophy of Science 86 (5):1052-1063.
    Whereas much of the literature in the social epistemology of scientific knowledge has focused either on scientific communities or research groups, we examine the epistemic significance of scientific/intellectual movements (SIMs). We argue that certain types of SIMs can play an important epistemic role in science: they can remedy epistemic injus- tices in scientific practices. SIMs can counteract epistemic injustices effectively because many forms of epistemic injustice require structural and not merely individual remedies. To illustrate our argument, we discuss the (...)
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  36.  15
    Intellectual Disability: Ethics, Dehumanization and a New Moral Community.Heather E. Keith - 2013 - J. Wiley. Edited by Kenneth D. Keith.
    Intellectual Disability: Ethics, Dehumanization, and a New Moral Community presents an interdisciplinary exploration of the roots and evolution of the dehumanization of people with intellectual disabilities. Examines the roots of disability ethics from a psychological, philosophical, and educational perspective Presents a coherent, sustained moral perspective in examining the historical dehumanization of people with diminished cognitive abilities Includes a series of narratives and case descriptions to illustrate arguments Reveals the importance of an interdisciplinary understanding of the social construction of (...)
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  37.  29
    Intellectual Creativity, the Arts, and the University.Rebecca Strauch & Nathan L. King - 2022 - Scientia et Fides 10 (2):99-119.
    As virtues of intellectual character are commonly discussed, they aim at _propositional _intellectual goods. But some creative works—especially those in music and the visual arts—are not primarily intended to gain, keep, or share propositional goods such as truth, knowledge, and understanding. They aim at something else. Thus, to conceive of intellectual creativity in a way that accords with standard discussions of intellectual virtue is to exclude paradigmatic works of the creative intellect. There is a kind of puzzle (...)
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  38. Intellectual Trust in Oneself and Others.Richard Foley - 2001 - New York: Cambridge University Press.
    To what degree should we rely on our own resources and methods to form opinions about important matters? To what degree should we depend on various authorities, such as a recognized expert or a social tradition? In this provocative account of intellectual trust and authority, Richard Foley argues that it can be reasonable to have intellectual trust in oneself even though it is not possible to provide a defence of the reliability of one's faculties, methods and opinions that (...)
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  39.  19
    The Intellectual Character of Interdisciplinary Researchers.Claudia E. Vanney & J. Ignacio Aguinalde Sáenz - 2022 - Scientia et Fides 10 (2):7-20.
    The study and understanding of fundamental questions cannot be addressed by a single discipline. A plurality of insights needs to be integrated or coordinated to allow for mutual enrichment in interdisciplinary research. The intellectual character describes the set of dispositions that both configure and motivate intellectual behavior. In this paper, we explore the intellectual virtues that constitute the ideal character of an interdisciplinary researcher. We look at dimensions of several intellectual virtues – intellectual curiosity, open-mindedness, (...)
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  40.  13
    The nonviolent revolution: a comprehensive guide to ahimsa, the philosophy of dynamic harmlessness.Nathaniel Altman - 1988 - Shaftesbury, Dorset: Element Books.
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  41.  15
    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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  42.  6
    Positive non-violence: canonical and practical bases of compassionate aspects of Ahimsā.Kanhaiyālāla Loṛhā - 2011 - Jaipur: Prakrit Bharati Academy.
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  43. 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.
  44.  78
    Exploring intellectual humility through the lens of artificial intelligence: Top terms, features and a predictive model.Ehsan Abedin, Marinus Ferreira, Ritsaart Reimann, Marc Cheong, Igor Grossmann & Mark Alfano - 2023 - Acta Psychologica 238 (103979).
    Intellectual humility (IH) is often conceived as the recognition of, and appropriate response to, your own intellectual limitations. As far as we are aware, only a handful of studies look at interventions to increase IH – e.g. through journalling – and no study so far explores the extent to which having high or low IH can be predicted. This paper uses machine learning and natural language processing techniques to develop a predictive model for IH and identify top terms (...)
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  45.  43
    Weighing intellectual property: Can we balance the social costs and benefits of patenting?Mario Biagioli - 2019 - History of Science 57 (1):140-163.
    The scale is the most famous emblem of the law, including intellectual property (IP). Because IP rights impose social costs on the public by limiting access to protected work, the law can be justified only to the extent that, on balance, it encourages enough creation and dissemination of new works to offset those costs. The scale is thus a potent rhetorical trope of fairness and objectivity, but also an instrument the law thinks with – one that is constantly invoked (...)
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  46. Intellectual Humility and Epistemic Trust.Katherine Dormandy - 2020 - In Mark Alfano, Michael Patrick Lynch & Alessandra Tanesini (eds.), The Routledge Handbook of the Philosophy of Humility. New York, NY: Routledge.
    Intellectual humility has something important in common with trust: both, independently, help secure knowledge. But they also do so in tandem, and this chapter discusses how. Intellectual humility is a virtue of a person’s cognitive character; this means that it disposes her to perceive and think in certain ways that help promote knowledge. Trust is a form of cooperation, in which one person depends on another (or on herself) for some end, in a way that is governed by (...)
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  47. Intellectual Virtues and The Epistemology of Modality: Tracking the Relevance of Intellectual Character Traits in Modal Epistemology.Alexandru Dragomir - 2021 - Annals of the University of Bucharest – Philosophy Series 70 (2):124-143.
    The domain of modal epistemology tackles questions regarding the sources of our knowledge of modalities (i.e., possibility and necessity), and what justifies our beliefs about modalities. Virtue epistemology, on the other hand, aims at explaining epistemological concepts like knowledge and justification in terms of properties of the epistemic subject, i.e., cognitive capacities and character traits. While there is extensive literature on both domains, almost all attempts to analyze modal knowledge elude the importance of the agent’s intellectual character traits in (...)
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  48. Online Intellectual Virtues and the Extended Mind.Lukas Schwengerer - 2021 - Social Epistemology 35 (3):312-322.
    The internet has become an ubiquitous epistemic source. However, it comes with several drawbacks. For instance, the world wide web seems to foster filter bubbles and echo chambers and includes search results that promote bias and spread misinformation. Richard Heersmink suggests online intellectual virtues to combat these epistemically detrimental effects . These are general epistemic virtues applied to the online environment based on our background knowledge of this online environment. I argue that these online intellectual virtues also demand (...)
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  49.  11
    Intellectual substance of lyrics by Joseph Brodsky.I. I. Plekhanova - 2015 - Liberal Arts in Russiaроссийский Гуманитарный Журналrossijskij Gumanitarnyj Žurnalrossijskij Gumanitaryj Zhurnalrossiiskii Gumanitarnyi Zhurnal 4 (3):215.
    The features of J. Brodsky’s lyricism, which are caused by intellectual dominant of his consciousness, are explored in the article. Intellect here is understood as ‘directed thinking‘ ; in artistic version it is described as project-reflexive thinking. The article gives basic characteristics of the poet’s consciousness, which caused maximum closeness between biographic and poetic ‘Me‘, striving for alienation from the world and self-discipline in spiritual development. The connection between attitude towards the world and its’ artistic realization is observed. Brodsky’s (...)
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  50.  96
    Intellectual Trespassing as a Way of Life: Essays in Philosophy, Economics, and Mathematics.David P. Ellerman - 1995 - Rowman & Littlefield Publishers.
    Dramatic changes or revolutions in a field of science are often made by outsiders or 'trespassers,' who are not limited by the established, 'expert' approaches. Each essay in this diverse collection shows the fruits of intellectual trespassing and poaching among fields such as economics, Kantian ethics, Platonic philosophy, category theory, double-entry accounting, arbitrage, algebraic logic, series-parallel duality, and financial arithmetic.
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