Relevant bibliographies by topics / Good and evil (Hinduism)

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  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters
  5. Conference papers
  6. Reports

Academic literature on the topic 'Good and evil (Hinduism)'

Author: Grafiati
Published: 4 June 2021
Last updated: 31 July 2024

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Journal articles on the topic "Good and evil (Hinduism)"

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Parveen, Dr Rashida, and Dr Khadija Aziz. "An Overview of the Common Moral Teachings Islam and Hinduism Based Religions." Fahm-i-Islam 3, no. 1 (June 30, 2020): 147–58. http://dx.doi.org/10.37605/fahm-i-islam.3.1.10.

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The study of world religions makes it clear that after the basic teachings of every religion, which had came into being after the arrival of human beings in this world, the moral teachings have been given the utmost importance. The improvement in the individual and collective life of people depends on moral education which gives them the feeling of an atmosphere of peace and tranquility in the world. The teachings of moral education also gives a sense of equality in a society in which everyone is assured of the protection of his/her rights and interests. Resultantly, in a society where the roots of "good morals" are strong, society never goes astray. The importance of morality for the individual and collective life of human beings could be gauged by the fact that all religious leaders of the world teach their followers good morals and human rights. The moral teachings also help in distinguishing lawful, unlawful, good, and evil. The religious leaders forbid followers to do things that make them or their social life suffer in the wrong way.
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Ramadhani, I. Gusti Ngurah Aswin. "Barong dan Rangda: Memaknai Sebuah Kearifan Lokal dari Budaya Bali." Perspektif 6, no. 1 (June 1, 2011): 49–63. http://dx.doi.org/10.69621/jpf.v6i1.237.

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One of the wellkown Balinese sacred art is 'Barong and Rangda' dance, which symbolises the two supernatural and complementary powers, namely the good and the evil, the white and the black, the right and the left. The writer argues that it actually has a very long history, an encounter and acculturation of various traditions, such as of the Javanese Hinduism, the Chinese culture, and the religious tradition and cosmology of the Balinese. If one wants to comprehend the Balinese way of life, he or she should have to understand these two supernatural powers which are basically complementary to each other.
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Meranggi, Yogi. "Balinese perspective in Myths and Diseases: How the society copes and survive the situation." Bali Tourism Journal 4, no. 1 (April 28, 2020): 14–18. http://dx.doi.org/10.36675/btj.v4i1.41.

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Myths are common in Balinese society’ belief system that rooted back to the local religion, Wali and Hinduism teaching. There are many stories in ancient texts; most of them cover the story of influential figures such as Gods, Deities, Demon, evil spirit and et cetera. Gods and Goddess represent good, righteousness and source that brings happiness and joy to human. In contrast, other entities like Demons and evil spirits become a symbol of maleficent that create chaos and disaster on earth. Through Balinese history, there were many disasters, plagues, and diseases that took heavy tolls. The Myth from ancient Balinese texts helps to provide consultation as well as the perspective of the ancient civilisation in dealing with many unfortunate situations, including plagues and diseases. The mythical story leads to numerous ceremonies being celebrated on the island. The ritual act as an expression of gratitude, apologise, and a moment to self-reflect that humankind is not the only creature that inhabits the universe. The teaching emphasises that the local community is mandatory to take care of their environment, avoid exploiting nature, subsequently as an alarm to the individual to live in humble and responsible. Despite the locals are well adapted to modern technology and received higher education, apparently did not halt the rites. They believed the activities are identity as well as precious treasure from their honourable ancestor.
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Zaibel, V., and I. Mezhibovskaya. "Doctrinal foundations of social security in the context of legal and theological regulators (case study of the Republic of Kazakhstan)." BULLETIN of L.N. Gumilyov Eurasian National University. Law Series 136, no. 3 (2021): 74–85. http://dx.doi.org/10.32523/2616-6844-2021-136-3-74-85.

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The article analyzes a relationship between legal norms and theological codes in the field of social protection of citizens unable to work. The authors present a scientific analytical study in terms of the interconnection, interdependence and co-relation of scientific and non-scientific - theological views in the field of obligations and legal guarantees of protection from social risks of special categories of citizens, which include children, the elderly, the disabled, women with children. There is drawn a parallel between the norms of law and moral norms, religious beliefs in terms of the fundamental commandments about proper behavior, good and evil, and legal norms governing legal relations in the field of social protection on the example of the legislation of the Republic of Kazakhstan. Theological views are investigated considering the peculiarities that take place in the main religious directions included in the catalog of world religions: Christianity, Islam, Judaism, Buddhism, Hinduism. At the same time, a significant attention is paid to Orthodox Christianity teaching. Based on the study of legislation and basic theological sources, it has been proved that many basic issues of social security for certain groups of people have been laid down as doctrinal obligations before the development of legal regulations. Religious attitudes still play a major role today.
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Fenty, Ni Ketut, I. Ketut Wisarja, and Marsono. "Estetika Dan Filsafat Instrumen Kempyung Sebagai Kunci Dalam Gamelan Semara Pagulingan." Metta : Jurnal Ilmu Multidisiplin 3, no. 2 (July 18, 2023): 186–90. http://dx.doi.org/10.37329/metta.v3i2.1769.

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Gamelan semara pagulingan uses a seven-tone pelog tuning consisting of five principal tones (O E U A I) and two pemero tones (ndeung and ndaing). This study aims to discover the meaning and philosophy of the kempyung instrument, which is considered the key in the gamelan semara pagulingan Banjar Pagan Kelod. The method used is qualitative research carried out in several stages: preparation, data collection, and data analysis. The study results found a concept of two-tone distance in this part of the crew called basang metundun. Basang metundung, which, compared to humans, is the stomach and back. The stomach and back are found in parts of the human body and are located on the front (basang) and back (tundun); this also follows the context of life in society. The kempyung instrument has a meaning which is symbolized as a key or something that makes a piece harmonious. In Lontar Aji Prakempa, it is stated that the balance of human life is in the dualistic dimension, namely believing in the existence of two powerful forces such as good and evil, day and night, male and female, kaja and kelod, sekala and niskala, and so on. In the teachings of Hinduism, it is known as rwa bhineda, which means two different and opposite things, but when balanced, they become something harmonious.
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Agung Suharyanto, Wiflihani, Onggal Sihite, Yesti Pratiwi, Ijon Gabe Martuah Sinaga, Yesima Sidebang, Andreas, et al. "Maha Puja Navarathiri & Vijaya Dhasamiumat Hindu at the Sri Mariaman Temple in Medan City." Lakhomi Journal Scientific Journal of Culture 1, no. 1 (December 5, 2020): 44–51. http://dx.doi.org/10.33258/lakhomi.v1i1.342.

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This research is a research conducted to determine the procedures, components of the ceremony, and to know the function and meaning of the Nava Rathiri and Vijaya Dhasami celebrations for Hindus in Medan City. This study used qualitative research methods and data collection was carried out by following the ceremony held directly by the Maha Puja Navarathiri & Vijaya Dhasamiumat Hindu ceremony at the Sri Mariaman Temple, Medan City. This research was conducted at the Srimariaman temple, where the navaratri is carried out for nine days every night in a row by Hindus living in the city of Medan. The result of this research is that this celebration is a worship for goddesses who have fought long ago against evil, namely giants. This celebration performed at Worship was done to please the goddesses for nine days as many days as it took for the goddess to defeat the evil monster. This is in accordance with its implementation, which is for nine days in the Tamil month of purification. There are many components used in this statement, from a series of flowers, coconut, trinkets, and many more. Worship is done to restore the good qualities of humans and defeat the bad qualities in humans because basically every human being is created for good. There are many components used in this statement, from a series of flowers, coconut, trinkets, and many more. Worship is done to restore the good qualities of humans and defeat the bad qualities in humans because basically every human being is created for good. There are many components used in this statement, from a series of flowers, coconut, trinkets, and many more. Worship is done to restore the good qualities of humans and defeat the bad qualities in humans because basically every human being is created for good.
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Cassella, Antonio. "The Meaning of the Ark of the Covenant through the Logos Heuristics." International Journal of Social Science Studies 7, no. 2 (February 20, 2019): 53. http://dx.doi.org/10.11114/ijsss.v7i2.4080.

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By placing the Ark of the Covenant in the first Jewish Temple in the 10th century before the Common Era (BCE), King Solomon relieved Levite priests from carrying the Ark. Three centuries later, King Josiah of Judah asked the Levites to return that container to the Temple, implying that it was no longer there. The gold-plated Ark enclosed more than an unvarying law in the Decalogue and in the ‘obedience-classical-computing’ of the crystal Thummim sewed into the Ephod worn by Aaron, the first high priest. Aaron’s vest also contained the crystal Urim, or flexible variations between obedience and disobedience, in the quantum computing epitomized by the ‘tree-of-the-knowledge-of-good-and-evil’ (Genesis 2). Together, the Thummim and Urim crystals embody the Wisdom ascribed to nature’s Nature and to the Tree-of-Life. Solomon shared this Wisdom with the visiting Queen of Sheba. Although the Ark may have never followed Sheba’s return into Ethiopia, her mariners could have shared Solomon’s Wisdom with Greek, Hindu, Chinese, and Olmec sages. This hypothesis addresses the simultaneous rise in the 6th century BCE of the Logos posited by Heraclitus in Greek-Ionia; of Dharma in Hinduism, of the Buddhist-Sanskrit name “Tathāgatha”; of Social Intelligence in the meeting of Laozi with Kong-Fuzi in China; and, among the Mesoamerican Olmecs, of the legend about the bird-serpent that the Aztecs called later “Quetzal-coatl.” The power of the returning Quetzalcoatl to save humans and nonhuman species from obliteration matches the will of readers eager to catch the esoteric meaning of the vanished Ark.
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Dr Sanjay Johari. "The Ramayana: An Epic of Indian Ideals and Dharma." Creative Saplings 1, no. 11 (February 25, 2023): 1–9. http://dx.doi.org/10.56062/gtrs.2023.1.11.208.

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The Ramayana is the holiest epic of Hindus. It was written by seer Valmiki. The story of The Ramayana is of two men, Lord Rama and Ravana, the king of Lanka. One is the apostle of good and the other of bad. Lord Rama is considered the greatest ideal human in Hindu mythology and the other, Ravana is known for his villainous attitude in the history of mankind. The characters in The Ramayana fulfil both sides of the coin whether the good or bad characters. The virtuous characters show the path of righteousness and the evil characters lead life to the doom. The character of Rama shows us the duty of Dharma and his wife Sita is the symbol of ideal woman in Hindu mythology. The Ramayana is not merely an epic of Hindu religion, but it is the symbol of the entire world which teaches us how to live a pious life amidst the adverse circumstances.
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Simoncelli, Adriana. "Dance in Indian culture: A cosmic manifestation of divine creation and a path to liberation." Dziennikarstwo i Media 15 (June 29, 2021): 15–25. http://dx.doi.org/10.19195/2082-8322.15.2.

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Dance is a human cultural activity aimed at non-verbal emotional communication, mentioned for the first time in the circle of European culture by Homer in the Iliad (8th/7th century BC). In Indian culture — the most extensive one of four contemporary civilizations of antiquity (next to Egyptian, Mesopotamian, and Chinese), whose cradle is the Indus Valley Civilization — the first material evidence of the presence of dance is dated between 2300–1750 BC. It is a bronze statuette of a dancing girl, making us aware of the fact that this type of activity has accompanied people since the dawn of time, regardless of their origin and cultural affiliation. India and its oldest religion, Hinduism, have made this art highly prized because of its original, pure spiritual character. The first treatise entirely devoted to dance, entitled Natyashastra (Treatise on Performing Arts), was written according to tradition between the 2nd century BC and the 2nd century AD, although many premises indicate that its beginnings date back to the 5th century BC, and the final version — to around 5th century AD. Its author was Bharata Muni, an ancient sage, theatrologist and musicologist who allegedly received knowledge of arts from the god Brahma himself to create a symbolic representation of the world which, by showing good and evil, would persuade both the viewers and the performers to act ethically. From Natyashastra it appears that dance was created by the gods for their worship. In its most original form, dance grew out of the sacrificial ritual, hence the knowledge of it was secret, highly codified and communicated in strict confidentiality. The patron of the dance and its divine performer par excellence is the god Shiva in the aspect of Nataraja (Lord of the Dance), who in one image combines god as the creator, protector and destroyer of the universe, while simultaneously containing the Indian concept of an endless time cycle. Accurate recreation of the mythical dance initiated by Shiva guarantees that the faithful achieve salvation by overcoming sin, ignorance, and laziness represented by the demon Apasmara, on whom the god treads in a dancing trance. For the Indian Hindu culture dance has a highly important ritualistic and mystical meaning, hence it is also present along with music and singing, which is a melodic recitation of sacred verses, in all literature, from the Vedas (sacred books of Hinduism), through encyclopedic Puranas, to epics such as Mahabharata and Ramayana. Dance is indispensable to the theater as well as visual and audiovisual arts, brings relief to those in mourning and sorrow, leads to liberation from samsara (the wheel of incarnations), and is a reflection of divinity in its purest, most dynamic manifestation: movement. Thanks to dance being a rejection of oneself, entering a mystical trance, one can connect with the Absolute here on Earth and experience divinity.
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Riyaz, Aamir. "Buddhist ethics of Pancha Shila: A Solution to the Present Day and Future Problems." Idea. Studia nad strukturą i rozwojem pojęć filozoficznych 30, no. 1 (2018): 215–27. http://dx.doi.org/10.15290/idea.2018.30.1.16.

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Most of the religions of the world are based on some fundamental moral principles of good conduct/virtues and prohibits its followers to do anything which is not good for the welfare of the society as a whole. This fundamental moral principal of good conduct, in Buddhism, is known as Pancha Shila (Five Precepts or Five Virtues). Pancha Shila is the basic assumption of moral activities for both households as well as for renunciates. It forms the actual practice of morality. Each time the precepts are upheld, the moral volitions are strengthened, until morality becomes a habitualtrait through the condition of repetition. For the smooth functioning of a society, every Buddhist has to follow the five moral precepts i.e. abstaining from killing, abstaining from stealing, abstaining from sexual misconduct, abstaining from falsehood, abstaining from taking intoxicants. Jainism, Christianity, Hinduism and Islam too accept such ethical codes with little modification. These are called cardinal virtues. Jaina concept of Pancha Mahavrata is very close to Buddhist concept of Pancha Shila. In Jainism these are; Ahimsa (Abstinence from all injury to life), Satyam (Abstinence from falsehood), Asteyam (Abstinence from stealing), Brahmacharyam (abstinence from self indulgence), Aparigraha (Abstinence from all attachment). Mahatma Gandhi too accepted these five cardinal virtues given by Jainism but he added two more in it which are; Fearlessness and Faith in God. The five precepts of Buddhism offers the moral conducts following which everyone can avoid evil deeds and can contribute in making this world a better world for present and future generations. The precept of abstaining from killing leads to the respect for other’s life. The precept of abstaining from stealing leads to the respect for other’s property. The precept of abstaining from sexual misconduct leads to the respect for one’s own dignity and dignity of other’s especially women. The precept of abstaining from falsehood leads to the respect for honesty. The precept of abstaining from taking alcohol leads to innumerable number of good qualities like respect for a clear mind, respect for modesty of other human beings, respect for money, respect for one’s own dignity, respect for other’s life and so on. The five precepts of Buddhism make a person disciplined, which is one of the most important ingredients for the development of overall personality of a person. A developing country cannot become a developed one unless its citizens are disciplined. If we analyze the five precepts given by Buddhism then, we find that the solution for most of world problems lies in it. If everyone follows five precepts then, I think this world will be transformed into a better place, a place where people have respects for other’s life and property, where everybody’s interest will be taken care of, where people will have an altruistic approach towards society. In short, this world can be transformed into a heaven.
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Dissertations / Theses on the topic "Good and evil (Hinduism)"

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Gupta, Gopal Krishna. "Illusion and identity : Māyā in the Bhāgavata Purāṇa." Thesis, University of Oxford, 2014. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.711695.

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Tomimatsu, Célia Maki. "A condição humana e as disposições sobre o bem e o mal em Bhagavadgīt&#257." Pontifícia Universidade Católica de São Paulo, 2013. https://tede2.pucsp.br/handle/handle/1901.

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Made available in DSpace on 2016-04-25T19:20:28Z (GMT). No. of bitstreams: 1 Celia Maki Tomimatsu.pdf: 4178101 bytes, checksum: f9ab4cd9bf8b4d0bd1d305d30fd81f8f (MD5) Previous issue date: 2013-10-14
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The object of this research is an investigation about the disposition of good and evil in the Hindu text Bhagavadgītā, which passage is inserted in Book VI of the Indian epic Mahābhārata. The goal is to reflect about the human condition that permeates the passage of Bhagavadgītā, about the ideas of good and evil, especially in the context of the dialogue between the main characters of this chapter: the god Kṛṣṇa and his friend Arjuna, the Pāṇḍava worrier. The hypothesis is that, in this epic, neither the dialogue nor the narrated battle, represent an external action of an individual, but, due to the concept of dharma in Hinduism, an inside;
Este trabalho tem como objeto de pesquisa a investigação sobre as disposições do bem e do mal no texto hindu Bhagavadgītā, cuja passagem está inserida no Livro VI do épico indiano Mahābhārata. O objetivo é refletir sobre a condição humana que permeia na passagem de Bhagavadgītā, principalmente no que diz respeito à ideia acerca do bem e do mal no contexto do diálogo entre os principais personagens deste capítulo: o deus Kṛṣṇa e seu amigo Arjuna, o guerreiro Pāṇḍava. A hipótese é que, neste épico, nem o diálogo nem a batalha narrada representam uma ação externa de um indivíduo, mas um discernimento interno dos valores morais segundo o conceito de dharma do Hinduísmo, tendo, portanto, as ações de Arjuna e tudo que o envolve como uma metáfora da condição humana para distinguir o bem do mal. A metodologia escolhida foi a pesquisa bibliográfica baseada em autores especializados como Sri Aurobindo (AUROBINDO, 1995), Angelika Malinar (MALINAR, 2007), Paramahansa Yogananda (KRIYANANDA, 2007), Surendranath Dasgupta (DASGUPTA, 1952), entre outros. O resultado desta dissertação procura colaborar na discussão de tópicos como traduções e valores interculturais, que de acordo com as leituras do bem e do mal do dharma Hindu, devem ser considerados fora do escopo do pensamento ocidental e de qualquer julgamento de valor
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Soft, Max. "Irenaeus and his view of evil." Online full text .pdf document, available to Fuller patrons only, 2001. http://www.tren.com.

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Johansson, Emelie. "Up against Good, Evil, Destiny, and God himself." Thesis, Högskolan Dalarna, Bildproduktion, 2018. http://urn.kb.se/resolve?urn=urn:nbn:se:du-27069.

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Syftet med denna uppsats är att undersöka hur religiösa teman manifesterar sig i TV-serien Supernatural (2005 ff.), och i vad mån dessa teman motsvarar en "banal religion". Fyra scener ur serien har analyserats med avseende på dess tematik och estetik för att fastställa hur Supernatural har anpassat berättelsen om Kain och Abel samt skapelseberättelsen till en modern miljö med övernaturliga inslag. Studien påvisar att serien använder sig av religiösa berättelser för att skapa narrativ som inte behöver beaktas som religiöst av åskådaren. Supernatural har hämtat fragment från bibliska berättelser och anpassat tematiken till seriens handling och genre men en viss symbolik finns fortfarande kvar och på sätt kan dess tematik och estetik kopplas till en banal religion.
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Павленко, Д. В., Ольга Олександрівна Жулавська, Ольга Александровна Жулавская, and Olha Oleksandrivna Zhulavska. "Відображення концептів GOOD та EVIL в англомовному дискурсі." Thesis, Сумський державний університет, 2014. http://essuir.sumdu.edu.ua/handle/123456789/34596.

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Концепти (поняття) – це дискретні складові свідомості, які групуються у складні структури, так звані понятійні категорії та зводять усі існуючі явища та факти навколишньої дійсності до єдиного поняття. Таким чином, на думку багатьох вчених, у концепті сконцентровано багатовіковий досвід, культура та ідеологія народу, які синтезуються та фільтруються в тезаурусі мовної особистості. Концепти утворюються в процесі мисленнєвого конструювання (концептуалізації) предметів і явищ оточуючого світу і відображають зміст знань і досвіду людини, отриманих нею у результаті практичної і пізнавальної діяльності, у вигляді певних одниць, "квантів" знання. При цитуванні документа, використовуйте посилання http://essuir.sumdu.edu.ua/handle/123456789/34596
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Shenk, Richard. "Following the tension between necessary-evil and conforming-freedom toward hope : an investigation of the problem of evil." Thesis, University of Wales Trinity Saint David, 2008. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.683236.

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Faneye, Benedict O. "The psychology of the choice of evil." Online full text .pdf document, available to Fuller patrons only, 2000. http://www.tren.com.

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Jones, David A. "Death: a good or an evil? : a theological enquiry." Thesis, University of Oxford, 2001. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.365636.

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Rauch, Peter E. (Peter Edward). "Playing with good and evil : videogames and moral philosophy." Thesis, Massachusetts Institute of Technology, 2007. http://hdl.handle.net/1721.1/39151.

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Thesis (S.M.)--Massachusetts Institute of Technology, Dept. of Comparative Media Studies, 2007.
Includes bibliographical references (p. 90-92).
Despite an increasingly complex academic discourse, the videogame medium lacks an agreed-upon definition. Its relationship to previous media is somewhat unclear, and the unique attributes of the medium have not yet been fully catalogued. Drawing on theory suggesting that videogames can convey ideas, I will argue that the videogame medium is capable of modeling and critiquing elements of moral philosophy in a unique manner. To make this argument, I first address a number of questions about the proper definition of videogames, how games in general and videogames specifically convey ideas, and how games can be constructed to form arguments. Having defined my terms, I will conduct case studies on three games (Fable, Command & Conquer: Generals, and The Punisher), clarifying how the design of each could be modified to address a specific philosophical issue.
by Peter E. Rauch.
S.M.
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Thweatt-Bates, Jennifer Jeanine. "Chaos theory and the problem of evil." Online full text .pdf document, available to Fuller patrons only, 2002. http://www.tren.com.

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Books on the topic "Good and evil (Hinduism)"

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Manuaba, I. B. Putera. Durga Umayi, pergulatan diri manusia. Kediri, Jawa Timur: Jenggala Pustaka Utama, 2009.

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Holladay, Tom. Good and evil. Grand Rapids, Mich: Zondervan, 2008.

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Danny, Bulanadi, ed. Good and evil. Pleasantville, Tenn: No Greater Joy Ministries, 2006.

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Holladay, Tom. Good and evil. Grand Rapids, Mich: Zondervan, 2008.

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Shar̋āwī, Muḥammad Mutawallī. Good and evil. London: Dar Al Taqwa, 1995.

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1954-, Warren Kay, ed. Good and evil. Grand Rapids, Mich: Zondervan, 2008.

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Babuta, Subniv. Evil. London: Weidenfeld and Nicolson in association with Channel Four Television and London Weekend Television, 1988.

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Nietzsche, F. Beyond Good and Evil. London: Penguin books, 1990.

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The Origins of Evil in Hindu Mythology. Motilal Banarsidass,India, 1988.

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Mythology of evil. Gurgaon, India: Shubhi Publications, 2017.

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Book chapters on the topic "Good and evil (Hinduism)"

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Taheri, Alireza. "Good and evil." In Hegelian-Lacanian Variations on Late Modernity, 90–94. New York: Routledge, 2020.: Routledge, 2020. http://dx.doi.org/10.4324/9781003057390-16.

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Svensson, Frans. "Good and evil." In Descartes’s Moral Perfectionism, 8–44. New York: Routledge, 2024. http://dx.doi.org/10.4324/9781003472254-2.

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Waldron, Dara. "Good and Evil." In Encyclopedia of Heroism Studies, 1–7. Cham: Springer International Publishing, 2023. http://dx.doi.org/10.1007/978-3-031-17125-3_14-1.

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Gaita, Raimond. "Evil Done and Evil Suffered." In Good and Evil: An Absolute Conception, 66–75. London: Palgrave Macmillan UK, 1991. http://dx.doi.org/10.1007/978-1-349-21202-6_5.

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Pellegrino, Edmund D. "When Evil was Good and Good Evil: Remembrances of Nuremberg." In Medicine after the Holocaust, 11–16. New York: Palgrave Macmillan US, 2010. http://dx.doi.org/10.1057/9780230102293_2.

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Arden, John, Margaretta D’Arcy, and Edward Bond. "Beyond ‘Good’ and ‘Evil." In British and Irish Political Drama in the Twentieth Century, 99–117. London: Palgrave Macmillan UK, 1986. http://dx.doi.org/10.1007/978-1-349-21106-7_7.

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Irwin, William. "Beyond Good and Evil." In Black Sabbath & Philosophy, 3–11. Oxford: John Wiley & Sons, Inc, 2012. http://dx.doi.org/10.1002/9781118523087.ch1.

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Leeming, David A., Fredrica R. Halligan, Philip Browning Helsel, Ingeborg Rosario, Gilbert Todd Vance, Kenneth L. Nolen, Marta Green, et al. "Good and Evil Conflict." In Encyclopedia of Psychology and Religion, 365. Boston, MA: Springer US, 2010. http://dx.doi.org/10.1007/978-0-387-71802-6_1013.

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Banerjee, Sandeep. "Of good and evil." In Space, Utopia and Indian Decolonization, 18–51. Abingdon, Oxon ; New York : Routledge, 2019. | Series: Routledge/Edinburgh South Asian studies series: Routledge, 2019. http://dx.doi.org/10.4324/9780429401626-2.

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Stackhouse, John G. "Other Angles." In Can God Be Trusted?, 57–67. Oxford University PressNew York, NY, 1998. http://dx.doi.org/10.1093/oso/9780195117271.003.0005.

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Abstract Are this life and this world all there is? If there is no afterlife, then any response to the problem of evil must “work” within this world and this life. Religions of Indian origin generally teach that the life we currently live is only a single episode in a long-running series of lives past and future. So questions of good and evil in Hinduism, Buddhism, and Jainism are resolved over a very long timeline. From this point of view, then, it would be absurd to try to understand the workings of good and evil by looking only at the present life of an individual or the present state of the cosmos.
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Conference papers on the topic "Good and evil (Hinduism)"

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Bahrini, Mehrdad, Nima Zargham, Johannes Pfau, Stella Lemke, Karsten Sohr, and Rainer Malaka. "Good vs. Evil." In CHI PLAY '20: The Annual Symposium on Computer-Human Interaction in Play. New York, NY, USA: ACM, 2020. http://dx.doi.org/10.1145/3383668.3419887.

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Liu, Xiangyu, Zhe Zhou, Wenrui Diao, Zhou Li, and Kehuan Zhang. "When Good Becomes Evil." In CCS'15: The 22nd ACM Conference on Computer and Communications Security. New York, NY, USA: ACM, 2015. http://dx.doi.org/10.1145/2810103.2813668.

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Zhang, Yue, and Zhiqiang Lin. "When Good Becomes Evil." In CCS '22: 2022 ACM SIGSAC Conference on Computer and Communications Security. New York, NY, USA: ACM, 2022. http://dx.doi.org/10.1145/3548606.3559372.

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Dekel, Ofer, and Ohad Shamir. "Good learners for evil teachers." In the 26th Annual International Conference. New York, New York, USA: ACM Press, 2009. http://dx.doi.org/10.1145/1553374.1553404.

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Balan, Corneliu-Dragos. "DIALECTICS OF GOOD AND EVIL." In 4th International Multidisciplinary Scientific Conference on Social Sciences and Arts SGEM2017. STEF92 Technology, 2017. http://dx.doi.org/10.5593/sgemsocial2017/22/s09.059.

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Connolly, Randy W. "Beyond good and evil impacts." In the 16th annual joint conference. New York, New York, USA: ACM Press, 2011. http://dx.doi.org/10.1145/1999747.1999812.

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Adams, Phillip M. "GOOD VS. EVIL: ATTRIBUTION OR PLAGIARISM." In HUFLIT INTERNATIONAL CONFERENCE 2020. Publishing house for Science and Technology, 2020. http://dx.doi.org/10.15625/vap.2020.00103.

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Bérelle, Léon, Dominique Boidin, Maxime Luere, and Rémi Kozyra. "Beyond good and evil 2 cinematic trailer." In SIGGRAPH '18: Special Interest Group on Computer Graphics and Interactive Techniques Conference. New York, NY, USA: ACM, 2018. http://dx.doi.org/10.1145/3209800.3232908.

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Beaupied, Johanne. "Beyond Good and Evil 2 E3 cinematic trailer." In SA '17: SIGGRAPH Asia 2017. New York, NY, USA: ACM, 2017. http://dx.doi.org/10.1145/3145631.3145651.

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Rakitianskaia, Anna, and Andries Engelbrecht. "Saturation in PSO neural network training: Good or evil?" In 2015 IEEE Congress on Evolutionary Computation (CEC). IEEE, 2015. http://dx.doi.org/10.1109/cec.2015.7256883.

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Reports on the topic "Good and evil (Hinduism)"

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Zilberman, Mark. Good and Evil from the Point of View of Physics. Intellectual Archive, December 2022. http://dx.doi.org/10.32370/iaj.2763.

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The article analyzes the concepts of "good" and "evil" from the point of view of physics. Although the physical concept of “entropy” as a measure of disorder was the first candidate who could serve as the physical basis of these ethical concepts, in fact it is not suitable for this purpose. However, the “entropic potential of the event” Z (T, A) that describes the impact of the event A that occurred in the moment T0 in the system R to the entropy of this system at the future moment T (T > T0) is well suited for our analysis. The article describes methods for calculating the “entropic potential of the event” for certain real-life events and discuss several other related ideas, such as “time factor”, “averaging” and “universality”.
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Zhytaryuk, Marian. Агресія росії проти України і світу. Рефлексії в контексті виправдання війни д. мєдвєдєвим та в. путіним 4 листопада 2022 р. Ivan Franko National University of Lviv, March 2023. http://dx.doi.org/10.30970/vjo.2023.52-53.11744.

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In this article the author analyzes in detail the “holiday” speeches by the former president of the russian federation dmitry medvedev and the current president vladimir putin devoted to the day of national unity of russia on November 4, 2022, in which politicians justify the war, call it sacred, a struggle between Good and Evil and predict their own victory. With the help of methods of critical analysis, the refutation of historical myths, the denial, an exposure and the generalization, the falsity and cynicism of the statements made regarding the expediency and possibility of geopolitical changes are demonstrated. The civilizational war of the russian federation against the Western democratic world, which began with aggression against the disobedience of neighboring Ukraine, which chose the Western vector of development, is gaining momentum. It would seem that in the 21st century global conflicts over territories are almost impossible, it is the time for the fourth-generation of war, but we can see that russia has various means in its arsenal, including weapons of mass destruction: aerial bombs, artillery, aviation, missile attacks, nuclear blackmail, rewriting history and ordinary lies. An analysis of the kremlin leaders’ military-strategic narratives about Ukraine and the West, shows the inadequacy and detachment of moscow politicians at the highest echelon of power from reality. Their aggressive and false rhetoric based on historical manipulations and maniacal efforts to transform the world order suggests that the kremlin will not stop on its own. Someone must stop him just decisively: either Ukraine or Ukraine’s allies. Sanction policy against the russian federation, political statements and words of support for Ukraine, even assistance with military equipment and finances may not be enough, because all these are certain procedures, a waste of time, and time today is the greatest value. Key words: Ukraine, russian federation, russian aggression, dmitry medvedev, vladimir putin, geopolitics.
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