Relevant bibliographies by topics / Jain ethics

Contents

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

Academic literature on the topic 'Jain ethics'

Author: Grafiati
Published: 4 June 2021
Last updated: 10 February 2022

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Journal articles on the topic "Jain ethics"

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Mishra, Prof Pratibha J. "Kantian Ethics and Jain Spiritual-Ethical Conducts." Global Journal For Research Analysis 3, no. 6 (2012): 201–4. http://dx.doi.org/10.15373/22778160/june2014/70.

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Brazeal, Brian. "Austerity, luxury and uncertainty in the Indian emerald trade." Journal of Material Culture 22, no. 4 (2017): 437–52. http://dx.doi.org/10.1177/1359183517715809.

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This article examines the bodily practices of austerity in a Jain community that dominates a large portion of the international emerald trade. The material characteristics of emeralds make them refractory towards formal markets. These gemstones are impossible to value with consistency. Prices fluctuate wildly as the stones move from hand to hand and from continent to continent. Among the Jains, bonds forged by kinship and religious observance guarantee international, multi-million dollar contracts in the absence of any legal enforcement mechanism. Religious ethics ensure that people deal with each other in good faith and make good on their debts. These ethics are inculcated in part through bodily practices. The bodily practices of Jain traders also include jewelers’ sensual relationships with the stones themselves. The pursuit of salvation through austerity and the pursuit of profit through luxury are conjoined in a community dedicated to making sense of the inscrutable mineral characteristics of emeralds.
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Donaldson, Brianne. "Bioethics and Jainism: From Ahiṃsā to an Applied Ethics of Carefulness". Religions 10, № 4 (2019): 243. http://dx.doi.org/10.3390/rel10040243.

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Although Jainism has been largely absent from discourses in bioethics and religion, its rich account of life, nonviolence, and contextual ethical response has much to offer the discussion within and beyond the Jain community. In this essay, I explore three possible reasons for this discursive absence, followed by an analysis of medical treatment in the Jain tradition—from rare accommodations in canonical texts to increasing acceptance in the post-canonical period, up to the present. I argue that the nonviolent restraint required by the ideal of ahiṃsā is accompanied by applied tools of carefulness (apramatta) that enable the evolution of medicine. These applied tools are derived from the earliest canonical strata and offer a distinct contribution to current bioethical discourses, demanding a more robust account of: (1) pervasive life forms; (2) desires and motivations; (3) direct and indirect modes of harm; and (4) efforts to reduce harm in one’s given context. I conclude by examining these tools of carefulness briefly in light of contemporary Jain attitudes toward reproductive ethics, such as abortion and in vitro fertilization.
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Paul, Kalpita Bhar. "The Ecology of Ahiṃsā". International Journal of Applied Philosophy 33, № 1 (2019): 71–87. http://dx.doi.org/10.5840/ijap201987119.

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In this age of environmental crisis, Jainism is regarded worldwide as one of the first religions to have developed an environmental ethic, based on its practice of ahiṃsā (nonviolence). This article attempts to critically engage with the concept of ahiṃsā in its recently evolving forms—from a religious concept to its current portrayal as an environmental ethic. By explaining how ahiṃsā becomes the central concept of Jainism, tying together its ethics, theology, and ecology, this article establishes that the current global portrayal of ahiṃsā by Jains, more than being driven by environmental concerns, is directed toward attaining liberation through reducing karmic impressions on souls. The article discerns the differences between Jain practice of ahiṃsā and ahiṃsā as an environmental ethos; it argues that to recognize ahiṃsā as an environmental ethic a broader reconceptualization is required beyond the way it is currently conceptualized in Jainism.
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Jain, A. R., and J. J. Kripal. "QUIETISM AND KARMA: Non-Action as Non-Ethics in Jain Asceticism." Common Knowledge 15, no. 2 (2009): 197–207. http://dx.doi.org/10.1215/0961754x-2008-049.

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Zheleznova, Natalia A. "Sallekhanā: Jaina version of “euthanasia”." Orientalistica 4, no. 1 (2021): 214–32. http://dx.doi.org/10.31696/2618-7043-2021-4-1-214-232.

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The article deals with the specific features of the interpretation of the sallekhanā ritual in the context of the philosophical, ethical and religious doctrine of Jainism based on the analysis of disciplinary texts for monks and laity. The author stresses the ethical ambiguity of this practice from the point of view of modern legal norms and emphasizes that the idea of a worthy “good death” through gradually increasing fasting in Jainism is based on the key idea of non-violence (ahiṃsā) for this tradition, including the prohibition of self-harm. For an adequate understanding of sallekhanā in the context of Jain ethics is necessary to take into consideration who (which person – the factor of the subject), how (in which way – the factor of method), when (at what time – the factor of time), why (on which reason – the factor of purpose) and where (in what place – the factor of place) makes it. It is only with proper preparations and in keeping all the requirements it could be reckoned as the ethically right way to finish a properly (i.e. according to all the precepts of Jain doctrine) lived life both for monks and laypeople. In this case, sallekhanā could be considered as a Jain solution to the moral dilemma of the entire Western European philosophy about whether an individual has the right to leave life independently.
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Cristini, Helene. "How Ethics Meet Politics: A Jain Philosophical Model to Challenge the Machiavellian One." International Journal of the Humanities: Annual Review 4, no. 2 (2006): 63–70. http://dx.doi.org/10.18848/1447-9508/cgp/v04i02/41808.

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Spiroski, Mirko Zhivko. "Retraction: Singhal R, Rai B. sTNF-R Levels: Apical Periodontitis Linked to Coronary Heart Disease. Open Access Maced J Med Sci. 2017; 5(1):68-1 and Rai B, Kaur J, Jain R. Salivary and serum 8-hydroxydeoxyguanosine level in simulated microgravity. Maced J." Open Access Macedonian Journal of Medical Sciences 7, no. 10 (2019): 1691. http://dx.doi.org/10.3889/oamjms.2019.225.

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Editor-in-Chief has retracted the articles "sTNF-R Levels: Apical Periodontitis Linked to Coronary Heart Disease." published by Singhal R & Rai B and "Salivary and serum 8-hydroxydeoxyguanosine level in simulated microgravity." published by Rai B, Kaur J, Jain R. An internal investigation has raised sufficient evidence of the inconsistent results and high similarity index. As such, we retract these two articles from the literature and by guidelines and best editorial practices from the Committee on Publication Ethics. We apologise to our audience about this unfortunate situation.
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Spiroski, Mirko. "Retraction: Coco D, Leanza S. Laparoscopic Cholecystectomy (LC): Toward Zero Error. Open Access Maced J Med Sci. 2020 May 28; 8(F):52-57. https://doi.org/10.3889/oamjms.2020.3791." Open Access Macedonian Journal of Medical Sciences 8, F (2020): 310. http://dx.doi.org/10.3889/oamjms.2020.5763.

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Editor-in-Chief has retracted the article Coco D, Leanza S. Laparoscopic Cholecystectomy (LC): Toward Zero Error. Open Access Maced J Med Sci. 2020 May 28; 8(F):52-57. We received a copy of the letter from Dr Vishal Gupta, MS, MCh, FACS and Dr Gaurav Jain sent to Dr Coco. They draw our attention to the fact that this article has taken most of its material from their review article.
 We contacted corresponding author and he agreed to retract the published paper. As such, we retract the article from the literature and by guidelines and best editorial practices from the Committee on Publication Ethics. We apologize to our audience about this unfortunate situation.
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Oberman, Michelle. "Response to “Discontinuing Life Support in an Infant of a Drug Addicted Mother: Whose Decision Is It?” by Renu Jain and David C. Thomasma (CQ Vol 6, No 1)." Cambridge Quarterly of Healthcare Ethics 6, no. 2 (1997): 235–39. http://dx.doi.org/10.1017/s0963180100007854.

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Dissertations / Theses on the topic "Jain ethics"

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Laidlaw, James Alexander. "The religion of Svetambar Jain merchants in Jaipur." Thesis, University of Cambridge, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.277890.

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Paz, Anthony. "The Tensions of Karma and Ahimsa: Jain Ethics, Capitalism, and Slow Violence." FIU Digital Commons, 2016. http://digitalcommons.fiu.edu/etd/2476.

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This thesis investigates the nature of environmental racism, a by-product of “slow violence” under capitalism, from the perspective of Jain philosophy. By observing slow violence through the lens of Jain doctrine and ethics, I investigate whether the central tenets of ahimsa and karma are philosophically anti-capitalist, and if there are facets within Jain ethics supporting slow violence. By analyzing the ascetic and lay ethical models, I conclude that the maximization of profit and private acquisition of lands/resources are capitalist attributes that cannot thrive efficiently under a proper Jain ethical model centered on ahimsa (non-harm, non-violence) and world-denying/world-renouncing practices. Conversely, karma and Jain cosmology has the potential to support slow violence when considering their philosophical and fatalistic implications. Furthermore, by connecting the theory of slow violence with the theory of microaggressions, I assert that, while resolving microaggressions, Jainism’s highly individualistic ethical system can hinder confronting slow violence.
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Saucier, Mélanie. "Worldly and Other-Worldly Ethics: The Nonhuman and Its Relationship to the Meaningful World of Jains." Thesis, Université d'Ottawa / University of Ottawa, 2012. http://hdl.handle.net/10393/20563.

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This thesis examines the intersection between religion and environmental ethics in Jainism. Religious traditions, as they confront the challenges of modernity, are redefining their traditional mores and narratives in ways that appear, and are, contemporary and relevant. One of the most striking ways in which Jains are accomplishing this, is through their self-presentation as inherently “ecological” through their use of “Western” animal rights discourse in tandem with traditional Jain doctrine. This essay seeks to explore the ways in which this is accomplished, and how these new understandings are being established and understood by members of this “living” community.
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Dierks, Jan [Verfasser]. "Taking genes seriously - An interest-based approach to environmental ethics and biodiversity conservation / Jan Dierks." Greifswald : Universitätsbibliothek Greifswald, 2015. http://d-nb.info/1073951596/34.

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Hirschberg, Claire E. ""A Village Can't Be Built in a Jail" Carceral Humanism and Ethics of Care in Gender Responsive Incarceration." Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/scripps_theses/655.

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This thesis is built on the knowledge and experience I learned working with CURB and as a member of L.A. No More Jail, particularly in the ongoing fight against the Mira Loma gender responsive “Women’s Village” Jail expansion, which is part of a larger jail building boom on going in California right now. I write this thesis to engage in the reimagining of justice that abolitionist community organizers, formerly and currently incarcerated people and others who work to challenge the prison industrial complex have been envisioning for California.
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Gogoll, Jan [Verfasser], Christoph [Akademischer Betreuer] Lütge, Christoph [Gutachter] Lütge, and Claudia [Gutachter] Peus. "Experimental and Normative Ethics: The Case of Autonomous Cars / Jan Gogoll ; Gutachter: Christoph Lütge, Claudia Peus ; Betreuer: Christoph Lütge." München : Universitätsbibliothek der TU München, 2019. http://d-nb.info/117610716X/34.

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Eikelberg, Andreas Jan Charles [Verfasser], and Jasmin [Akademischer Betreuer] Kümmerle-Deschner. "Identifying best practices for obtaining ethical consent and for data and sample collection in pediatric rheumatic diseases – the role of the EU-wide ethics process in real-life / Andreas Jan Charles Eikelberg ; Betreuer: Jasmin Kümmerle-Deschner." Tübingen : Universitätsbibliothek Tübingen, 2020. http://d-nb.info/1207831263/34.

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Eikelberg, Andreas [Verfasser], and Jasmin [Akademischer Betreuer] Kümmerle-Deschner. "Identifying best practices for obtaining ethical consent and for data and sample collection in pediatric rheumatic diseases – the role of the EU-wide ethics process in real-life / Andreas Jan Charles Eikelberg ; Betreuer: Jasmin Kümmerle-Deschner." Tübingen : Universitätsbibliothek Tübingen, 2020. http://d-nb.info/1207831263/34.

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Preller, Gustav Ferdinand [Verfasser], Sabine [Akademischer Betreuer] Salloch, Jan [Gutachter] Schildmann, and Sabine [Gutachter] Salloch. "The ethics of the unsolicited medical opinion: a utilitarian perspective. / Gustav Ferdinand Preller ; Gutachter: Jan Schildmann, Sabine Salloch ; Betreuer: Sabine Salloch." Greifswald : Universität Greifswald, 2019. http://d-nb.info/1194162851/34.

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Preller, Gustav Ferdinand Verfasser], Sabine [Akademischer Betreuer] [Salloch, Jan [Gutachter] Schildmann, and Sabine [Gutachter] Salloch. "The ethics of the unsolicited medical opinion: a utilitarian perspective. / Gustav Ferdinand Preller ; Gutachter: Jan Schildmann, Sabine Salloch ; Betreuer: Sabine Salloch." Greifswald : Universität Greifswald, 2019. http://nbn-resolving.de/urn:nbn:de:gbv:9-opus-30096.

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Books on the topic "Jain ethics"

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Kundakunda. Rayaṇasāra. Ba. Bhu. Pāṭīla Granthaprakāśana, Dakṣiṇa Bhārata Jainasabhe, 1989.

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Pushkara. Best Jain stories: Golden lotus at every step & other stories. Shri Tarak Guru Jain Granthalaya, 1997.

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Heim, Maria. Theories of the gift in South Asia: Hindu, Buddhist, and Jain reflections on dÕana. Routledge, 2004.

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Chandra, Jain Duli, Modī Manīṣa editor, and Shah Chandrakant P. editor, eds. Acarya Umasvati's Tattvarthasutra: Aspects of reality in Jainism, through the eyes of scientist ; English translation and commentary by Duli Chandra Jain ; edited by Manish Modi, Chandrakant P. Shah ; foreword by Padmanabh S. Jaini. Hindi Grantha Karyalay, 2012.

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Heim, Maria. Theories of the Gift in Medieval South Asia: Hindu, Buddhist, and Jain Reflections on Dana. Routledge, 2004.

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Theories of the gift in South Asia: Hindu, Buddhist, and Jain reflections on dāna. Routledge, 2004.

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N, Vasupal, and University of Madras. Dept. of Jainology., eds. Jaina ethical works. Dept. of Jainology, University of Madras, 2006.

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Jaina, Pratibhā. Jaina nītiśāstra: Eka tulanātmaka vivecana. Pārśvanātha Vidyāpīṭha, 1995.

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Akādamī, Prākr̥ta Bhāratī, ed. Jaina ācāra, siddhānta aura svarūpa =: The Jaina conduct. Prakrit Bharati Academy, 1995.

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Devendra. Jaina nīti śāstra: Eka pariśīlana. Śrī Tāraka Guru Jaina Granthālaya, 1988.

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Book chapters on the topic "Jain ethics"

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Bhatt, Siddheshwar Rameshwar. "Jain Ethics, Environmental Crises and Remedial Measures." In Jainism for a New World Order. Springer Singapore, 2021. http://dx.doi.org/10.1007/978-981-33-4041-1_2.

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Chapple, Christopher Key. "Jaina ethics and moral philosophy." In History of Indian Philosophy. Routledge, 2017. http://dx.doi.org/10.4324/9781315666792-40.

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Rankin, Aidan. "Learning to think like a Jain." In Jainism and Ethical Finance. Routledge, 2017. http://dx.doi.org/10.4324/9781315626178-2.

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McCracken, Jill. "Women in Jail, Research, and Ethics: Creating Community-Based Participatory Research." In Learning with Women in Jail. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-27690-4_1.

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Chapple, Christopher Key. "A Jain Ethic for the End of Life." In Comparative Philosophy of Religion. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-19300-3_7.

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McCracken, Jill. "Allowing Ethical Dilemmas to Shape and Teach Us." In Learning with Women in Jail. Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-27690-4_3.

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Barnow, Burt S. "The Ethics of Federal Social Program Evaluation: A Response to Jan Blustein." In Social Experimentation, Program Evaluation, and Public Policy. Blackwell Publishing Ltd., 2009. http://dx.doi.org/10.1002/9781444307399.ch30.

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"Jain Dharma as a Virtue Ethics for Sustainability." In The Virtues of Sustainability, edited by Jason Kawall. Oxford University Press, 2021. http://dx.doi.org/10.1093/oso/9780190919818.003.0005.

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Dharma, as a virtue ethics for sustainability, has served as a role model for Jains for several millennia. In this chapter, I share examples from key Jain texts and contexts. Jains continue to derive their inspiration from Mahavira (literally, the great hero, who was the contemporary of the Buddha) and their other great teachers whom they see as role models practicing dharma to attain moksha (i.e., liberation). In their teachings, they urge their followers to practice nonviolence and renunciation. They demonstrate that penance based on such a virtue ethics leads to moksha, the ultimate goal, according to Jain philosophy. Evidently, in Jain contexts, religion, ethics, and environmentalism are intertwined with each other instead of distinctly evolved theories. My observations of the Jains support Jain texts holding that human behavior is irrevocably interwoven with environmental conditions; the deterioration of one implies and involves the other.
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Donaldson, Brianne, and Ana Bajželj. "Nonviolence and the Framework of Jain Ethics." In Insistent Life: Principles for Bioethics in the Jain Tradition. University of California Press, 2021. http://dx.doi.org/10.1525/luminos.108.c.

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Davis, Stephen J. "4. Saints and spirituality." In Monasticism: A Very Short Introduction. Oxford University Press, 2018. http://dx.doi.org/10.1093/actrade/9780198717645.003.0005.

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Monastic rules constitute a ‘form-of-life’ for monks and nuns seeking to pursue a life of withdrawal and renunciation. But when it comes to the cultivation of specific virtues—holiness, purity, or perfection—Christian, Jain, and Buddhist monastics have also had other cultural and ethical models to draw on, including charismatic ascetic virtuosi who inspire acts of imitation and veneration. ‘Saints and spirituality’ considers the privileged role that saints and their stories play in the shaping of monastic spirituality. It first defines sainthood in different traditions and then looks at the lives of monastic saints—including Francis of Assisi, Mahāvīra, Gautama Buddha, Anthony, and Milarepa—and the ethics of imitation.
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Conference papers on the topic "Jain ethics"

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Burgess, Richard A., and Mario G. Beruvides. "An Examination of How to Incorporate Ethics Into Systems Analysis and Vice Versa." In ASME 2016 International Mechanical Engineering Congress and Exposition. American Society of Mechanical Engineers, 2016. http://dx.doi.org/10.1115/imece2016-67396.

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In their paper “Combining Systems Dynamics and Ethics: Towards More Science?” Erik Pruyt and Jan Kwakkel argue that ethics ought to play a larger role in systems dynamics and vice versa (2007). Including ethics, they contend, will add sensitivity to current systems models as well as provide guidance on how to achieve best outcomes; with respect to both efficiency and flourishing (Pruyt & Kwakkel, 2007). At first blush, such a cross pollination promises to add much needed depth of analysis to systems modeling and a higher degree of precision in ethical analyses. Not surprisingly, however, achieving such outcomes is more complex than it initially appears. Indeed, the quest for additional precision in ethical analysis is not a new one to philosophers and ethicists. The problem remains, in many ways, intractable. In Part I of this paper, the authors expand on Pruyt and Kwakkel’s thesis by examining specific insights and tools that can and should be incorporated into systems dynamics modeling. Emphasis will be placed on the mechanics of this inclusion and the resultant implications. Part II, then, focuses on how systems dynamics tools like causal loop modeling and behavior-over-time graphs can be incorporated into ethical analyses in a non-arbitrary manner. Finally, in Part III of the paper, the authors briefly discuss the ramifications of Parts I and II for engineering education; both among students and practicing engineers. The authors argue that both directions of the cross pollination have merit (especially the inclusion of ethical considerations in systems dynamics modeling) and ought to be developed further.
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Schimpf, K. l., B. Kraus, W. Kreuz, H. H. Brackmann, F. Haschke, and W. Schramm. "NO ANTI-HIV SEROCONVERSION AFTER REPLACEMENT THERAPY WITH PASTEURIZED F VIII CONCENTRATE. A STUDY OF 151 PATIENTS WITH HEMOPHILIA A OR VON WILLEBRAND'S DISEASE." In XIth International Congress on Thrombosis and Haemostasis. Schattauer GmbH, 1987. http://dx.doi.org/10.1055/s-0038-1643973.

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Transmission of hepatitis viruses and HIV has proven to be a risk of replacement therapy in hemophilia. As regards F VIII products a concentrate (Hemate HS or P) in which viruses are inactivated by heat-treatment over 10 hours at 60° C in aqueous solution is available since 1979. Our clinical studies have shown that this product does not transmit HBV and HNANBV. As the product was manufactured by 80% from US plasma it was necessary to prove that it also does not transmit HIV. As it is, for ethical reasons, not possible to treat a control group with non-virus-inactivated F VIII, non-transmission of HIV can only proven if anti-HIV seroconversion does not occur in larger groups of patients treated exclusively with this virus-inactivated product.We collected data from 151 patients treated with Hemate HS (P) who had never before received blood or blood products. Therapy was started between Feb. 1979 and Jan. 1986 (median July 7,1983). The median length of observation till the last anti-HIV testing was 24 (3 - 83) months. 112 patients were observed longer than 13 months. The median total dosage was 17,000 (500 -2,155,375) IU of F VIII, the median patient age was 6 (0,5 - 68) years. In none of these patients anti-HIV seroconversion (ELISA test) was observed. According to the rule of three, the upper 95% confidence limit for a random sample of 60 cases with zero events would be 3/60 or 5%. For greater numbers of n cases, as in our study, the range of confidence narrows increasingly. The period of observation of this study is hitherto the longest.
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