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Journal articles on the topic 'Ahimsa'

Author: Grafiati

Published: 4 June 2021

Last updated: 29 July 2024

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1

Temesgen, Sisay Assemrie, and Irshad Ahmed. "The Application of Indian Tradition of Ahimsa in Modern Politics: Conceptual Analysis on the Foundations of Hard Power and Immorality in National and International Politics." Review of European Studies 9, no. 2 (April 19, 2017): 158. http://dx.doi.org/10.5539/res.v9n2p158.

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The Indian tradition, Ahimsa which instils absolute non-violence, equality, universal love and oneness of all human beings is believed to have a guiding role in the conduct of national and international politics. But, the practical contribution of Ahimsa has been insignificant and questionable both in modern national and international politics. Historically contingent truths about the natures of modern national politics have witnessed; values, norms and laws of states are mainly executed by the use of hard power and immoral instruments as conditions dictate. Monopoly of coercive apparatus and conditional immorality are proved to be the core essences of modern states. International relation is also characterized by the logic of political realism which gives priority to state power and national interest than Ahimsa’s universal principles of love and oneness of all human beings. In this article, by using analytic approach, an effort is made to critically analyze concepts to expound the existence of basic contradictions of the moral principles and values of Ahimsa with the basic natures and purposes of the politics of modern sates and international relations.

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2

Hołówka, Jacek. "Ahimsa i asabijja." Etyka 44 (December 1, 2011): 30–51. http://dx.doi.org/10.14394/etyka.456.

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Profesor Ija Lazari‑Pawłowska wysoko ceniła filozofię Gandhiego, poświęciła mu interesującą książkę i zalecała, by metody powstrzymania się od przemocy stosować w rozmaitych kulturach i we wszystkich konfliktach politycznych i społecznych. Jej podejście do filozofii Gandhiego i własnych rekomendacji etycznych cechowała wieloaspektowość lub ujęcie „pakietowe”. Uznawała za wiarygodne tylko takie propozycje, w których znajdowała realistyczne uznanie dla rozpowszechnionych społecznie postaw, jakąś koncepcję porządku prawnego oraz pewną filozofię moralną. To podejście łączyło w sobie praktycyzm moralny i absolutyzm etyczny. Autora interesuje, czy to „pakietowe” podejście daje się pogodzić z uznawanym przez prof. Lazari‑Pawłowską absolutyzmem moralnym. By to ustalić, porównuje ahimsę z asabijją – czyli hinduskie odrzucenie przemocy z arabską koncepcją wsparcia wspólnotowego. Jego zdaniem bezstronne porównanie tych dwóch propozycji normatywnych jest możliwe i da się wykonać bez popełnienie błędnego koła, czyli bez milczącego założenia wyższości jednej z nich. Autor argumentuje, że do tego celu Lazari‑Pawłowska stosowała kryterium, które można scharakteryzować jako „maksimum uprawnień i minimum przemocy”.

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3

Iryana, Wahyu, Budi Sujati, and Galun Eka Gemini. "REFLEKSI AJARAN AHIMSA MAHATMA GANDI." Guna Widya: Jurnal Pendidikan Hindu 9, no. 2 (September 1, 2022): 186–94. http://dx.doi.org/10.25078/gw.v9i2.974.

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Mahatma Gandhi merespon fenomena masyarakat India dengan gerakan ahimsa. Dengan ajarannya tersebut, ia menawarkan solusi menyeluruh pada penyadaran manusia untuk lebih mengenal dirinya, karena menurutnya dalam ahimsa tercakup toleransi, kesabaran, rendah hati dan cinta akan kebenaran. Ciri seperti inilah yang konon akan membawa manusia untuk lebih mengenal diri dan bagaimana seharusnya bertindak. Penelitian ini hendak menggali bagaimana konsep ahimsa yang ditawarkan oleh Mahatma Gandhi dan bagaimana implikasi dari ahimsa bagi perjuangan mencapai kemerdekaan India.Penelitian ini bersifat kepustakaan murni (library research) yang didasarkan pada karya-karya Gandhi, sebagai sumber data primer dan buku-buku lain yang berkaitan sebagai sumber data sekunder. Sedangkan metode yang dipakai adalah pendekatan deskriptif analistik yang berupaya memaparkan pemikiran Gandhi secara jelas, akurat dan sistematis. Hasil dari penelitian ini diperoleh beberapa jawaban bahwa pertama, konsep ahimsa Mahatma Gandhi menuntut setiap orang untuk tidak menyakiti mahluk apa pun, baik dengan perkataan, pikiran, ucapan dan tindakan sekalipun untuk kepentingan manusia. Keywords: Politik, Ahimsa, Gandi

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4

Kodir, Abdul, Ahmad Qiram As-Suvi, and Faizah Ukhti Rianda. "Reaktualisasi Ahimsa dalam Perdamaian Agama di India." Peradaban Journal of Religion and Society 2, no. 2 (August 2, 2023): 164–75. http://dx.doi.org/10.59001/pjrs.v2i2.89.

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This article aims to gain a deep understanding of the resistance to religious authoritarianism against the Muslim community in India and the crucial role of the concept of ahimsa in promoting interreligious peace in India. The research method employed in this study is a qualitative approach utilizing a literature review or library research. The data sources encompass texts, manuscripts, documents, and literature discussing religious authoritarianism in India and Gandhi's thoughts on the concept of ahimsa. The findings of this research indicate that the concept of ahimsa, which is the principle of non-violence advocated by Gandhi, holds strong relevance in countering religious authoritarianism in India. Ahimsa acts as a catalyst that fosters interreligious peace by emphasizing the importance of mutual respect, dialogue, tolerance, and peaceful conflict resolution. This study provides a significant contribution to understanding the resistance to religious authoritarianism in India and the importance of the concept of ahimsa as a means to achieve religious peace. The research findings are expected to serve as a foundation for promoting religious harmony and reducing religious tensions in India. Artikel ini bertujuan untuk memperoleh pemahaman yang mendalam tentang perlawanan otoritarianisme agama di India terhadap kelompok muslim dan peran penting konsep ahimsa dalam menciptakan perdamaian antaragama di India. Metode penelitian yang digunakan dalam penelitian ini adalah pendekatan kualitatif dengan jenis penelitian tinjauan pustaka atau library research. Sumber data yang digunakan meliputi teks, manuskrip, dokumen, dan literatur yang membahas otoritarianisme agama di India serta pemikiran Gandhi tentang konsep ahimsa. Hasil dari penelitian ini menunjukkan bahwa konsep ahimsa, yang merupakan prinsip non-kekerasan yang dianut oleh Gandhi, memiliki relevansi yang kuat dalam menghadapi perlawanan terhadap otoritarianisme agama di India. Ahimsa menjadi katalisator yang mendorong perdamaian agama dengan menekankan pentingnya saling menghormati, dialog, toleransi, dan penyelesaian konflik secara damai. Penelitian ini memberikan kontribusi penting dalam memahami perlawanan otoritarianisme agama di India dan pentingnya konsep ahimsa sebagai sarana untuk mencapai perdamaian agama. Hasil penelitian ini diharapkan dapat menjadi landasan untuk mempromosikan kerukunan agama dan mengurangi ketegangan agama di India.

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5

Khatri, Tilak Bahadur. "Himsa and Ahimsa in the Bhagavad Gita." Cognition 2, no. 1 (October 30, 2019): 131–38. http://dx.doi.org/10.3126/cognition.v2i1.55598.

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This research article deals with the question of himsa and ahimsa mentioned in the Bhagavad Gita. The study has its relevance to understand the Gita’s teaching on himsa and ahimsa. The research problem is that whether the Gita advocates himsa or ahimsa. The research approach (methodology) adopted for this study is the textual analysis of the Gita’s related verses along with the review-based analysis of the views on himsa and ahimsa expressed by the Gita’s commentators Bankim Chandra Chattopdyaya, Lokamanya Bal Gangadhar Tilak, Mahatma Gandhi and Aurobindo Ghosh. The study reveals that the Gita talks about ahimsa while mentioning the good traits of a Godlike person but the text basically focuses on the justified himsa as essential and obligatory in dealing with the evil persons of the imperfect human society.

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6

Bush, Elizabeth. "Ahimsa by Supriya Kelkar." Bulletin of the Center for Children's Books 71, no. 3 (2017): 119–20. http://dx.doi.org/10.1353/bcc.2017.0783.

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7

Unger, Jennifer B., Peggy Gallaher, Sohaila Shakib, Anamara Ritt-Olson, Paula H. Palmer, and C. Anderson Johnson. "The AHIMSA Acculturation Scale:." Journal of Early Adolescence 22, no. 3 (August 2002): 225–51. http://dx.doi.org/10.1177/02731602022003001.

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8

Gier, Nicholas F. "Ahimsa, the Self, and Postmodernism." International Philosophical Quarterly 35, no. 1 (1995): 71–86. http://dx.doi.org/10.5840/ipq199535160.

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9

Chandel, Bhuvan. "Gandhi on Non-Violence (Ahimsa)." Diogenes 61, no. 3-4 (August 2014): 135–42. http://dx.doi.org/10.1177/0392192116666470.

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10

McGilvray, Dennis B. ": Ahimsa, Non-Violence . Marion Hunt." American Anthropologist 91, no. 4 (December 1989): 1094–95. http://dx.doi.org/10.1525/aa.1989.91.4.02a00890.

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11

Kaithakulangara, CMI, Joshy. "Gandhian Ahimsa: A Christian Understanding." Philippiniana Sacra 41, no. 122 (2006): 381–92. http://dx.doi.org/10.55997/ps2004xli122a4.

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12

Lal, Sanjay. "Ahimsa as a Way of Life." Acorn 17, no. 2 (2017): 150–53. http://dx.doi.org/10.5840/acorn201717214.

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13

Prativi, Martina. "RELEVANSI AJARAN MAHATMA GANDHI DENGAN KONSEP KEBEBASAN (STUDI KASUS HAK ASASI MANUSIA)." Sebatik 23, no. 1 (June 1, 2019): 231–35. http://dx.doi.org/10.46984/sebatik.v23i1.474.

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Mahatma Gandhi menggulirkan konsep bermasyarakat yang lebih menekankan pada aspek-aspek kesetaraan manusia, sebagai kaum tertindas di india pada masa itu. Ahimsa, Nir-Kekerasan, satyagraha, hartal dan swadesi merupakan ajaran Gandhi yang bersifat merdeka untuk membebaskan masyarakat india dari penjajah. Paper ini mengambil studi pustaka dari tulisan – tulisan yang membahas ajaran Gandhi. Penulis menggunakan metode interpretasi dengan langkah sebagai berikut: inventaris data, klasifikasi data, deskriptif, analisis dan penarikan kesimpulan. Salah satu tujuan dari Paper ini adalah masyarakat membutuhkan perlindungan dalam melawan pemerintah yang semena – mena. Ajaran Gandhi telah membangun suatu pemikiran dengan paham kebebasan pada diri manusia terlebih dahulu dengan Ahimsa yaitu tanpa kekerasan. Melihat konsep kebebasan pada buku “jati diri Whitehead” dipaparkan bahwa kebebasan terdapat dua hal yaitu kebebasan negative dan kebebasan positif. Kebebasan positif adalah kebebasan yang terwujud pada diri manusia dalam mendapatkan haknya. Ahimsa sebagai inti dari ajaran gandhi mengajarkan rasa cinta damai dengan tanpa kekerasaan sebagai bentuk dari kebebasan positif.

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14

Wicaksono, Harto. "Book Review: Resurrecting Kuntowijoyo’s Idea on Prophetic Transformative (Social) Sciences." Jurnal Humaniora 28, no. 2 (November 12, 2016): 229. http://dx.doi.org/10.22146/jh.v28i2.16406.

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Understanding Kuntowijoyo’s idea about prophetic (social) sciences was the underpinning for Ahimsa-Putra to produce his lastest work. The fundamental structure of science offered by Kuntowijoyo, according to Ahimsa-Putra, still leaves some problems, both from paradigm aspect and some concepts used in an attempt to apply prophetic social sciences. That is, the idea is not yet ready to be applied into social sciences.This problem arises neither because Kuntowijoyo is not communicative, nor as an indication of the unproductiveness of contemporary scholars to respond to the idea.

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15

Pokinko, Tomasz. "Some Contemporary Views on Jaina Values and Conduct Among Indian Lay Jainas from Jaipur and Delhi." Bulletin for the Study of Religion 39, no. 2 (May 11, 2010): 13–20. http://dx.doi.org/10.1558/bsor.v39i2.004.

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This paper is based on interviews conducted in India in the summer of 2007 with seven lay Jainas from Jaipur and Delhi: three men and four women, with ages ranging from early twenties to late sixties. The questions I am interested in are: what is the main Jaina value or values according to my interviewees? In particular, what is the place and status of ahimsa (nonviolence) among contemporary notions of value, and is ahimsa repositioned or redefined in the contemporary context? Do Jaina values impact the social sphere and if so, how? In what ways does a particular form of conduct result as a consequence of those values? What does this say about the ways contemporary Indian lay Jainas imagine society? In analyzing the positions of my interviewees, I note similarities to and differences from the position of a group of Terapanthi nuns, whom I also interviewed. By means of my ethnographic material, I demonstrate that Jaina normative moral theory, though rooted in ahimsa, nevertheless exhibits flexibility based on individual and socio-historical contexts.

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16

Alok Bhalla. "Ahimsa in the City of the Mind." Manoa 22, no. 1 (2010): 115–24. http://dx.doi.org/10.1353/man.0.0089.

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17

Chakraborty, S. K. "Ahimsa (Non-violence) in the Indian Ethos." Journal of Human Values 8, no. 1 (January 2002): 17–25. http://dx.doi.org/10.1177/097168580200800103.

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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 (ahimsa), 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 making a clear distinction between gross physical violence and the subtle play of violence in words, thoughts and ideas, the paper goes on to offer a critique of modern technology and nuclear proliferation for perpetrating violence on nature and fellow human beings in the name of progress and development. While expressing his admiration for the Gandhian principle of non-violence, the author advocates practical idealism that admits violence with caution but without hatred for the purpose of general welfare (lokasamgraha), along the lines of the messages of Krishna in the Gita. This is of practical necessity till such time as the world has been awakened to a heightened level of spiritual consciousness.

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18

Mondal, Dipankar. "The Concept of Ahimsa in Gandhian Thought." Erothanatos 7, no. 2 (April 2023): 19–24. http://dx.doi.org/10.70042/eroth/07020002.

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19

Zhan, Yifang. "Some Reflections of Jain Ahimsa thought on the Current COVID-19 Pandemic." Asia Social Science Academy 9, no. 2 (December 31, 2022): 53–57. http://dx.doi.org/10.51600/jass.2022.9.2.53.

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The teaching of Non-violence (अहिंसा, Ahimsa) refers to not harming all sentient beings. It is the core idea of Hinduism, Buddhism, Jainism, and the other religions originated in India. Especially in Jainism, the teaching and practicing on “Ahimsa” were heavily emphasized. In modern times, Mahatma Gandhi's philosophy of non-violence and non-cooperative thoughts were deeply influenced by the creed of Jainism, which served as a banner to win the national independence and liberation of India from the British. The Nonviolence thinking possesses respect for one's own life, all life forms as well as restraining and balancing on three levels of one’s physical body, speech, and mindset. In order to achieve “harmlessness” in behavior, speech, and thinking. When the COVID-19 Pandemic was raging around the world since early 2020, and countries from all over the world are facing a massive crisis, the teaching of non-violence (अहिंसा, Ahimsa) in Jainism thus becoming very precious. Under the circumstances of the overwhelming consumerism addition to the deterioration of human morality. In consequence, the natural environment is seriously damaged at the global scale. Today, what will we learn from the teachings of Jain Thirthankaras, such as Mahavira, the ancient Indian philosopher and founder of Jainism? The question is becoming quite reflective.

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20

Rachman, Adelia Hanny. "Different perspectives in defining culture." Indonesian Journal of Social Sciences 13, no. 2 (October 31, 2021): 84. http://dx.doi.org/10.20473/ijss.v13i2.29918.

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Society grows and develops rapidly while the theory of culture itself in Indonesia mostly refers to Koentjaraningrat’s paradigm. His theory is basically general and commonly used as a basic examination. The fact concerns me due to its deficiency – less relevant to accommodate currently cultural development. To answer this problem, I pertain to the Ahimsa-Putra’s cultural theory. He proposed his thoughts to a more specific concept of culture. In his article entitled Mendefinisikan Kembali Kebudayaan, Ahimsa-Putra not merely describes definition of culture yet along with its dimensions and elements. This review would like to show whether his theory possibly can stipulate an answer to his criticism towards Koentjaraningrat's theory. Later on, I shall offer my disagreements in some of his views.

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21

Riasat, Mariam, Faiza Raees, and Gull-i. Hina. "BUDDHIST FOOD CULTURE: REPRESENTATION OF AHIMSA IN SOCIAL LIFE." Pakistan Journal of Social Research 05, no. 02 (June 30, 2023): 183–89. http://dx.doi.org/10.52567/pjsr.v5i02.1125.

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Buddhism is based on the concept of Ahimsa. The founder of Buddhism was Lord Buddha who came during 563-483 BCE. Before him Lord Mahavira and Hinduism also practiced Ahimsa non-violence. The non-violence leads to the rights of living and non-living thing. It is dividing as Jiva and Ajiva in Buddhism. The concept of non-violence leads to the no harm towards animals and it leads to the vegetarianism. But there are two traditions of Buddhism. They are Theravada and Mahayana Buddhism. One is very strict towards the vegetarianism, and other one is quite relax because of the circumstances. The both traditions are present in modern days China, Japan, Thailand, Sri Lanka, Tibet and Burma and other South Asian countries which are Buddhist. Theravada Buddhist monks promote the concept of Pure Meat and give some conditions about it if they fulfill those conditions then they can consume that meat. The main condition is if the weather condition of that area can-not helps them like in mountainous areas etc. But Mahayana Buddhists are very strict to their concept of Vegetarianism. They never consume meat at any cost. They won’t accept any kind of meat even if it is given to them in form of charity or any other ways. Keywords: Ahimsa, Buddhism, Animal Rights, Theravada Buddhism, Mahayana Buddhism, Vegetarianism

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22

Riasat, Mariam, Faiza Raees, and Gull-i. Hina. "BUDDHIST FOOD CULTURE: REPRESENTATION OF AHIMSA IN SOCIAL LIFE." Pakistan Journal of Social Research 05, no. 02 (June 30, 2023): 183–89. http://dx.doi.org/10.52567/pjsr.v5i02.1180.

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Buddhism is based on the concept of Ahimsa. The founder of Buddhism was Lord Buddha who came during 563-483 BCE. Before him Lord Mahavira and Hinduism also practiced Ahimsa non-violence. The non-violence leads to the rights of living and non-living thing. It is dividing as Jiva and Ajiva in Buddhism. The concept of non-violence leads to the no harm towards animals and it leads to the vegetarianism. But there are two traditions of Buddhism. They are Theravada and Mahayana Buddhism. One is very strict towards the vegetarianism, and other one is quite relax because of the circumstances. The both traditions are present in modern days China, Japan, Thailand, Sri Lanka, Tibet and Burma and other South Asian countries which are Buddhist. Theravada Buddhist monks promote the concept of Pure Meat and give some conditions about it if they fulfill those conditions then they can consume that meat. The main condition is if the weather condition of that area can-not helps them like in mountainous areas etc. But Mahayana Buddhists are very strict to their concept of Vegetarianism. They never consume meat at any cost. They won’t accept any kind of meat even if it is given to them in form of charity or any other ways. Keywords: Ahimsa, Buddhism, Animal Rights, Theravada Buddhism, Mahayana Buddhism, Vegetarianism

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23

Dy, Manuel B. "Mahatma Gandhi’s Ahimsa and the New World Order." Eco-ethica 2 (2012): 43–52. http://dx.doi.org/10.5840/ecoethica201226.

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24

Noh,Hyung-Nam. "Spanish Indignados’ Nash Equilibrium by Ahimsa and Disobedience." Journal of Mediterranean Area Studies 18, no. 2 (May 2016): 27–62. http://dx.doi.org/10.18218/jmas.2016.18.2.27.

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25

Ghassem-Fachandi, Parvis. "Ahimsa, identification and sacrifice in the Gujarat pogrom." Social Anthropology 18, no. 2 (May 10, 2010): 155–75. http://dx.doi.org/10.1111/j.1469-8676.2010.00105.x.

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26

Torchia, Adela Diubaldo. "Gandhi's Khadi Spirit and Deep Ecology." Worldviews: Global Religions, Culture, and Ecology 1, no. 3 (1997): 231–47. http://dx.doi.org/10.1163/156853597x00146.

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AbstractAlthough Mohandas K. Gandhi died before ecological concern was a pervasive issue, his ethical and religious approach to the treatment of all fellow creatures, was founded on an identification with all that lives. Such an identification is a prerequisite to the understanding of the profound biological and spiritual interconnectedness advocated by the modem deep ecology movement. For Gandhi the broad ideal of ahimsa, or non-injury, was out of reach without such an awareness of the interdepency of all of life. And ahimsa was also impossible without 'self-purification', a largely ascetical life of renunciation of material and physical indulgence. Gandhi was an early pioneer of both the more-with-less approach to ecologically-sound living, and deep ecology's perspective of the oneness of all elements of the biosphere, and their spiritual link.

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27

Torchia, Adela Diubaldo. "Gandhi's Khadi Spirit and Deep Ecology." Worldviews: Global Religions, Culture, and Ecology 1, no. 1 (1997): 231–47. http://dx.doi.org/10.1163/156853597x00362.

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AbstractAlthough Mohandas K. Gandhi died before ecological concern was a pervasive issue, his ethical and religious approach to the treatment of all fellow creatures. was founded on an identification with all that lives. Such an identification is a prerequisite to the understanding of the profound biological and spiritual interconnectedness advocated by the modem deep ecology movement. For Gandhi the broad ideal of ahimsa, or non-injury, was out of reach without such an awareness of the interdepency of all of life. And ahimsa was also impossible without 'self-purification', a largely ascetical life of renunciation of material and physical indulgence. Gandhi was an early pioneer of both the more-with-less approach to ecologically-sound living, and deep ecology's perspective of the oneness of all elements of the biosphere, and their spiritual link.

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28

Isfironi, Mohammad. "FENOMENOLOGI AGAMA: MENIMBANG TAWARAN AHIMSA-PUTRA DALAM MEMAHAMI AGAMA." Maddah : Jurnal Komunikasi dan Konseling Islam 1, no. 2 (July 10, 2019): 1–11. http://dx.doi.org/10.35316/maddah.v1i2.504.

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Studi tentang fenomenologi agama dapat dilacak dari filosofi fenomenologi Husserl. Dalam versi murni Edmund Husserl "fenomenologi bertujuan untuk menemukan landasan bagi pengetahuan manusia. Fenomenologi mencoba menjelaskan persepsi individu sebagai pengalaman ruang, warna, dan cahaya. Fenomenologi tidak tertarik pada penjelasan. Fenomenologi menginginkan pengalaman langsung. Fenomenologi mendasarkan seluruh asumsinya pada apa yang disebut "life world", yang dapat diterjemahkan ke dalam dunia kehidupan sehari-hari, kurang lebih persis apa yang disebut Alfred Schutz sebagai "everyday life". Artikel ini mencoba menggambarkan tawaran paradigma dari Ahimsa-Putra untuk memahami fenomena keagamaan. Dalam bukunya, Ahimsa-Putra menjelaskan secara rinci bagaimana ide-ide fenomenologis dapat diterapkan dalam studi agama, dan bagaimana agama dapat didefinisikan secara fenomenologis. Selain itu, beberapa implikasi etis metodologis juga dijelaskan jika ada studi fenomenologis agama. Dengan berpegang pada paradigma fenomenologi, diharapkan para peneliti agama akan dapat memperoleh etnografi fenomenologis yang maksimal dari 'agama' dan 'kepercayaan' masyarakat

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29

Allen, Douglas. "Mahatma Gandhi’s Philosophy of Nonviolence and Truth." Acorn 19, no. 1 (2019): 5–18. http://dx.doi.org/10.5840/acorn2019112510.

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In commemoration of the 150th birthday of M. K. ‘Mahatma’ Gandhi, Douglas Allen, author of Gandhi After 9/11, presents an overview of Gandhi’s philosophy focused on two key values or concepts: Truth (Satya) and Nonviolence (Ahimsa). The presentation is offered as an alternative to non-Gandhians, anti-Gandhians, or reactionary Gandhians who often over-idealized the man and his philosophy. With respect to Ahimsa or Nonviolence, it may be easy to see how the value works against overt, physical violence. However, for Gandhi such examples are only a small part of violence overall. For Gandhi, violence and nonviolence are multidimensional, encompassing our personal ego-driven desires and our widespread economic exploitations. Each dimension of violence or nonviolence is both causal and conditioning, beginning with the experiences of children. Ahimsa should therefore be approached as relational and interconnected. Gandhi approaches the structural violence of the status quo by insisting upon transformative structural nonviolence. Gandhi’s approach to Truth or Satya requires a distinction between Absolute Truth and relative truth. Although Gandhi works with an experiential knowledge of Absolute Truth, he was not an absolutist. Gandhi’s primary focus was upon relative truth, which yields temporary and imperfect ‘glimpses’ of the absolute. In relations with others, we seek kinship with bearers of relative truth. This is the significance of Gandhi’s claim that means and ends are intertwined. With others we seek mutual discovery of relative truths generating greater relative truth. Gandhi’s well known Absolute Nonviolence may prevent us from apprehending its relationship to relative transformations in contextual situations.

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KARA, Yunus, and Hacer SAROĞLU. "Deep Ecology Approach in Jainism: The Example of Ahimsa." Gaziantep University Journal of Social Sciences 20, no. 2 (April 27, 2021): 362–71. http://dx.doi.org/10.21547/jss.832444.

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PARIHAR, P. "Dharma and Ahimsa: A Hindu Take on Environmental Stewardship." Tikkun 30, no. 2 (April 1, 2015): 38–39. http://dx.doi.org/10.1215/08879982-2876485.

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Hanson, Monica. "Ahimsa and Awareness: Core Principles Overlooked in Yoga Therapy." International Journal of Yoga Therapy 20, no. 1 (January 1, 2010): 80–82. http://dx.doi.org/10.17761/ijyt.20.1.qu637753u73720m4.

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Yoga therapy in the West is becoming synonymous with diagnosing, prescribing, and treating illness. What is striking about the focus on illness is the degree to which it overlooks and undervalues the core principles of Yoga. The most startling omissions in Yoga therapy discussions, research, and protocols are the principles of ahimsa (nonharming) and awareness as sources of healing and well-being. The intention of this article is to remind our Yoga therapy community of these values, which they already hold, and provide examples of what they look like in action.

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Dave, Naisargi N. "Love and Other Injustices." Comparative Studies of South Asia, Africa and the Middle East 42, no. 3 (December 1, 2022): 656–67. http://dx.doi.org/10.1215/1089201x-10148142.

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Abstract In this article, Naisargi N. Dave examines the relationship between animals and love in India, animals and love in multispecies anthropology, and between ethics and love more generally. She argues that ahimsa (nonviolence) and love share the characteristic of abnegating moral responsibility beyond the self and its attachments. Thus, Dave argues, against some strains of contemporary political thought, love is not the antithesis to ethical indifference but its very ground. Love is an indifference to all that does not accomplish its lovability. Dave's offering of an alternative interspecies ethic is what she calls indifference to difference—or “being in difference”—and she locates shades of this immanent ethic in precolonial South Asian conceptions of love as well as in a prenationalist revolutionary philosophy of ahimsa. Dave claims that love is an injustice because when we love it is the one or ones who are special to us that we save. She argues instead for an impassioned ethics without love: an indifference to difference.

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Yati, Ida, and Suherman Suherman. "Etika Buddhisme Dalam Kajian Filsafat: A Systematic Literature Review (SLR)." JERUMI: Journal of Education Religion Humanities and Multidiciplinary 2, no. 1 (June 1, 2024): 360–70. http://dx.doi.org/10.57235/jerumi.v2i1.1959.

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Etika Buddhis menekankan pentingnya perilaku moral sebagai bentuk kebajika. Kebajikan sebagai kunci dalam agama Buddha yang mana Buddhisme mengajarkan prinsip non-kekerasan (ahimsa) dan pentingnya menghindari bahaya bagi semua makhluk hidup, mempromosikan cara hidup yang damai dan etis. Etika Buddhis, yang didasarkan pada perspektif Buddha yang tercerahkan dan bertujuan untuk memurnikan karakter manusia daripada melipat gandakan keinginan manusia. Penelitian ini bertujuan untuk mengetahui Etika Buddhisme Dalam Kajian Filsafat yang datanya diperoleh dari jurnal yang terkait pada tahun 2017–2023. Metode yang digunakan dalam penelitian ini adalah Metode Systematic Literature Review (SLR). Metode SLR digunakan untuk mengidentifikasi, mengkaji, mengevaluasi, dan menafsirkan semua penelitian yang tersedia dengan bidang topik fenomena yang menarik, dengan pertanyaan penelitian tertentu yang relevan. Dengan penggunaan Metode SLR dapat dilakukan review dan identifikasi jurnal secara sistematis, yang pada setiap prosesnya mengikuti langkah-langkah atau protokol yang telah ditetapkan. Hasil dari penelitian menujukan bahwa etika dalam Buddhisme tidak terlepas dari lima Latihan kemoralan (Pancasila), delapan jalan mulia, metta dan karuna, karma dan ahimsa.

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Chapple, Christopher. "Jainism, Ethics, and Ecology." Bulletin for the Study of Religion 39, no. 2 (May 11, 2010): 3–12. http://dx.doi.org/10.1558/bsor.v39i2.002.

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Jainism advocates the practice of nonviolence (ahimsa), combining a strict ascetic practice with a view that life pervades all beings, including elements that are considered inert in other worldviews. Many Jainas are by translating this interpretation of the world into the broader arena of ecological ethics.

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Schware, Rob. "Yoga Therapist, Heal Thyself: A Reflection on Ahimsa and Service." International Journal of Yoga Therapy 21, no. 1 (September 1, 2011): 95. http://dx.doi.org/10.17761/ijyt.21.1.f050811030k25588.

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I grew up a pacifist. Along with an entire generation of anti-Vietnam War youth, I was devoted to and energized by the Gandhian principle of ahimsa and other ideas of nonviolence. Still true to these influences in later life, I cofounded the Give Back Yoga Foundation, which supports teachers who bring yoga and meditation to underserved populations.

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KAYALI, Yalçın. "HİNT KURTULUŞ MÜCADELESİNİN LİDERİ MOHANDAS KARAMÇAND GANDHİ: BHAGAVADGITA VE AHİMSA." Journal of International Social Research 11, no. 57 (June 30, 2018): 40–49. http://dx.doi.org/10.17719/jisr.2018.2422.

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V. Reznik, Sergey, Olga V. Dekhnich, Sergey A. Kutomanov, Maksim A. Maidansky, and Yana S. Filatova. "“AHIMSA” PRINCIPLE IN THE RELIGIOUS AND CULTURAL PRACTICES OF ANCIENT AND CONTEMPORARY INDIA." Humanities & Social Sciences Reviews 7, no. 5 (October 29, 2019): 830–34. http://dx.doi.org/10.18510/hssr.2019.75107.

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Purpose: The paper is focused on the development of the ahimsa principle and its specifics in the ideology of ancient and contemporary India, in its religious and cultural practices. Methodology: An in-depth analysis of the sacred texts of Brahmanism, Jainism, and Hinduism allows to provide a philosophical and anthropological definition of the concepts of violence and non-violence in Indian ideology and its religious and cultural practices. A review of the concepts of violence and non-violence in the religions of contemporary and ancient India is made. Result: The author concludes that issues of violence and non-violence in religious traditions are primarily based on prerequisites connected with religion and world views resulting from concepts concerning the beginnings of life. Hinduism emerged from concepts of Universal sacrifice as the origin of being, that is why its interpretation of violence and non-violence is different from that in monotheistic religious traditions. Applications: This research can be used for universities, teachers, and students. Novelty/Originality: In this research, the model of “AHIMSA” Principle in the Religious and Cultural Practices of Ancient and Contemporary India is presented in a comprehensive and complete manner.

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Greenslade, P., and L. Deharveng. "Australian species of the genus Australonura (Collembola : Neanuridae)." Invertebrate Systematics 3, no. 5 (1989): 565. http://dx.doi.org/10.1071/it9890565.

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The genus Australonura Cassagnau 1980 is defined; four species already known from Australia, A. grossi the type species, A. cirrata, A. meridionalis and A. wellingtonia, are redescribed with the aid of new material. Eight new species are described, A. ahimsa, A. beata, A. grandes, A. norfolkensis, A. quarta, A. sanguisugarum, A. scoparia, and A. redita; provisional phylogenetic relationships are discussed for the Australian members of the genus.

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kimsuah. "The Ahimsa of Buddhism as the Basic Ethics for Eco-Buddhism." BUL GYO HAK YEONGU-Journal of Buddhist Studies 16, no. ll (April 2007): 299–329. http://dx.doi.org/10.21482/jbs.16..200704.299.

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Kar, Dr P. K. "Gandhian Method of Conflict Resolution: Perception of Educated Youths." SMART MOVES JOURNAL IJELLH 1, no. 6 (May 17, 2017): 1. http://dx.doi.org/10.24113/ijellh.v1i6.24.

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Gandhiji’s method of conflict resolution was based on truth and non-violence. Truth was for him the image of God. He did not believe in personal God. For Gandhi truth is God and God is truth. Life is a laboratory where experiments are carried on. That is why he named his autobiography “My Experiment with Truth”, without these experiments truth cannot be achieved. According to Gandhi, the sayings of a pure soul which possesses nonviolence, non-stealing, true speech, celibacy and non-possession is truth. The truth of Gandhiji was not confined to any country or community. In other words , his religion had no geographical limits. His patriotism was not different from the service of human beings but was its part and parcel(Mishra:102). Gandhiji developed an integral approach and perspective to the concept of life itself on the basis of experience and experiments. His ideas ,which came to be known to be his philosophy, were a part of his relentless search for truth(Iyer:270). The realization of this truth is possible only with the help of non-violence The negative concept of Ahimsa presupposes the absence of selfishness, jealousy and anger, but the positive conception of ahimsa demands the qualities of love ,liberalism, patience, resistance of injustice, and brutal force.

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Siswadi, Gede Agus. "Filsafat Nir-Kekerasan Dalam Perspektif Mohandas Karamchand Gandhi Dan Relevansinya Dalam Pencegahan Gerakan Radikalisme Di Indonesia." Satya Widya: Jurnal Studi Agama 5, no. 2 (December 29, 2022): 48–65. http://dx.doi.org/10.33363/swjsa.v5i2.875.

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Radicalism from a religious point of view refers to an extreme understanding and refers to fundamental religious fundamentalism with very high religious fanaticism. This understanding will be very easy to trigger acts of violence, conflict, and division because they see differences as a threat to the religious existence of these radicalism groups, and differences are also considered enemies that must be destroyed. With this, efforts are needed to minimize radicalism movements. This study focuses on the thoughts and teachings of Mahātma Gandhi regarding the most monumental ahimsa of his movement in India. By using the philosophical hermeneutic method, the result of this research is that the radicalism movement emerged as a result of the humanity and fading attitude of tolerance and religious fanaticism that was too high. Gandhi viewed that every religion essentially teaches love and non-violence. Humans can find love by practicing satyagraha which is always on the path of truth. By emphasizing the ahimsa aspect, humans will be able to find the truth. On the basis of this truth, the light of love will be revealed, and see that all human beings originate from the same source. On the basis of this love, humans are intertwined in one family and brotherhood.

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Adamson, Peter. "Indian Animal Ethics." Think 22, no. 63 (2023): 47–52. http://dx.doi.org/10.1017/s1477175622000227.

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AbstractAncient India is famous as a home for the ethical concept of ahimsa, meaning ‘non-violence’. Among other things, this moral principle demanded avoiding cruelty towards animals and led to the widespread adoption of vegetarianism. In this article, it is argued that the reasoning which led the ancient Indians to avoid violence towards animals might actually provide a more powerful rationale for vegetarianism than the utilitarian rationale that is more prevalent among animal rights activists nowadays.

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Meir, Ephraim. "A Virtual Dialogue between Gandhi and Levinas." Religions 12, no. 6 (June 8, 2021): 422. http://dx.doi.org/10.3390/rel12060422.

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Mahatma Gandhi and Emmanuel Levinas have much in common. They interpret religion in a radical ethical way and develop an ethical hermeneutics of religious sources. Levinas’s thoughts on a holy history, not to be confused with history, are comparable with Gandhi’s swaraj as the spiritual independence and self-transformation of India. Escaping war logics, they maintain a “beyond the state” in the state and insert ethics in politics. Yet, Gandhi’s ethico-politics works with radical interrelatedness, whereas Levinas differentiates more between the self and the other. Gandhi trusted that, in the end, the good would vanquish evil. Levinas, in turn, did not venture into the future: the present was under “eschatological judgment.” Gandhi’s love of the enemy and his attempt to soften the opponent’s heart are absent in Levinas’s metaphysics. In addition, Levinas does not radically deconstruct the term self-defense, although Gandhi notoriously made also exceptions to his ahimsa. A dialogue can be established between Levinas’s ethical metaphysics and Gandhi’s ahimsa and satyagraha. Both thinkers make a radical critique of a peace based on rational contracts and equate peace with universal brother- and sisterhood. Without underestimating the many similarities between Levinas and Gandhi, I also highlight their dissimilarities. I argue that precisely the differences between both thinkers allow for a “trans-different” dialogue, which respects specificities and promotes communication, in a movement of hospitality and mutual learning.

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Hasson, Rebecca E., Tanja C. Adam, Jay Pearson, Jaimie N. Davis, Donna Spruijt-Metz, and Michael I. Goran. "Sociocultural and Socioeconomic Influences on Type 2 Diabetes Risk in Overweight/Obese African-American and Latino-American Children and Adolescents." Journal of Obesity 2013 (2013): 1–9. http://dx.doi.org/10.1155/2013/512914.

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Purpose. It is unclear whether sociocultural and socioeconomic factors are directly linked to type 2 diabetes risk in overweight/obese ethnic minority children and adolescents. This study examines the relationships between sociocultural orientation, household social position, and type 2 diabetes risk in overweight/obese African-American (n=43) and Latino-American (n=113) children and adolescents.Methods. Sociocultural orientation was assessed using the Acculturation, Habits, and Interests Multicultural Scale for Adolescents (AHIMSA) questionnaire. Household social position was calculated using the Hollingshead Two-Factor Index of Social Position. Insulin sensitivity (SI), acute insulin response (AIRG) and disposition index (DI) were derived from a frequently sampled intravenous glucose tolerance test (FSIGT). The relationships between AHIMSA subscales (i.e., integration, assimilation, separation, and marginalization), household social position and FSIGT parameters were assessed using multiple linear regression.Results.For African-Americans, integration (integrating their family’s culture with those of mainstream white-American culture) was positively associated with AIRG(β=0.27±0.09,r=0.48,P<0.01) and DI (β=0.28±0.09,r=0.55,P<0.01). For Latino-Americans, household social position was inversely associated with AIRG(β=-0.010±0.004,r=-0.19,P=0.02) and DI (β=-20.44±7.50,r=-0.27,P<0.01).Conclusions.Sociocultural orientation and household social position play distinct and opposing roles in shaping type 2 diabetes risk in African-American and Latino-American children and adolescents.

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Debnath, Pratap Chandra. "Role of Truth and Ahimsa and It's Relevance in the Present Scenario." Research Journal of Humanities and Social Sciences 10, no. 2 (2019): 537. http://dx.doi.org/10.5958/2321-5828.2019.00088.3.

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Singh, Shanta Balgobind. "“Ahimsa” and Domestic Violence in the Metropolitan Area of Durban, South Africa." Journal of Sociology and Social Anthropology 4, no. 1-2 (January 2013): 141–48. http://dx.doi.org/10.1080/09766634.2013.11885591.

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Steger, Manfred B. "Searching for Satya through Ahimsa: Gandhi's Challenge to Western Discourses of Power." Constellations 13, no. 3 (September 2006): 332–53. http://dx.doi.org/10.1111/j.1467-8675.2006.00405.x.

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Sarin, Neha. "Ahimsa: Relevance of Buddha's Teaching of non-violence in the present world." International Journal of Advanced Academic Studies 3, no. 4 (October 1, 2021): 40–41. http://dx.doi.org/10.33545/27068919.2021.v3.i4a.636.

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Sitarov, Vyacheslav A., and Vladimir G. Maralov. "Gandhi’s nonviolent personality: Mechanisms of opposites integration." Alma mater. Vestnik Vysshey Shkoly, no. 3 (March 2022): 16–22. http://dx.doi.org/10.20339/am.03-22.016.

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The article views the problem of researching the “Gandhian” (nonviolent) personality in modern psychology. Based on M. Gandhis psychological construct analysis —“satyagraha”, “ahimsa” and “tapasya”— the article presents a review of works related to the study of the psychological characteristics of a nonviolent person. The main mechanism of functioning of a nonviolent personality is revealed and described — the ability to opposites integration, generated by contradictions that arise in the processes of human interaction with himself, other people, nature, and the whole world.

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