Relevant bibliographies by topics / Jaina philosophy

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

Academic literature on the topic 'Jaina philosophy'

Author: Grafiati
Published: 4 June 2021
Last updated: 30 July 2024

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Journal articles on the topic "Jaina philosophy"

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Lindtner, Chr. "Jaina Philosophy and Religion. (English translation of Jaina Darsana by Muni Shri Nyayavijayaji). Translated by Nagin J. Shah." Buddhist Studies Review 16, no. 2 (June 16, 1999): 263–64. http://dx.doi.org/10.1558/bsrv.v16i2.14664.

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Sarkar, Tushar K. "A Set of Meta-Systemetic Assumptions for Dovetailing Jaina Logic Into Jaina Metaphysics." Studia Humana 12, no. 1-2 (March 1, 2023): 101–21. http://dx.doi.org/10.2478/sh-2023-0009.

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Abstract This paper presents an integralist approach to Jaina logic. This is built around an analysis of the pivotal notion of antarvyāpti in Jaina logic. It is shown in this connection why antarvyāpti needs to be considered the ‘Core Perspective/Problem’ of Jaina logic. Next, it is shown how all the salient features of Jaina logic (as viewed from its language-oriented perspective and the epistemic perspective respectively) stand intimately related to the so-called core perspective. In the remaining sections of the paper topics like relationship of the core perspective i) to various non-standard systems of logic [DL, FL, NMR etc.,], ii) to the four pillars and to the eight MPC’s of Jaina philosophy, iii) to some bluntly unimaginative ways of looking at Jaina logic [e.g., Ducko-Rabbitism], iv) to the scheme of classification of propositions in Jaina logic, v) to the resulting conceptual economies related to methodology, and especially to a unified theory of Hetvābhāsa and, finally, vi) to a re-assessment of Frege-Husserl discord in the light of the significance of Jñānātmakatā vs Vākyātmakatā in Jaina logic, etc., have been discussed.
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Suh Haing-Jung. "The Metaphysical Meaning of Jaina Philosophy." Journal of South Asian Studies 12, no. 2 (February 2007): 61–91. http://dx.doi.org/10.21587/jsas.2007.12.2.003.

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Jain, Dharm Chand. "Development of Jaina Pramāṇaśāstra in the Commentaries of Tattvārthasūtra." Studia Humana 12, no. 1-2 (March 1, 2023): 78–87. http://dx.doi.org/10.2478/sh-2023-0007.

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Abstract In Jaina philosophy, pramāṇa is accepted as a definitive knowledge of an object and knowledge itself. There are many treatises on Jaina pramāṇa-śāstra which include epistemology and logic according to Jainism. Since Siddhasena’s Nyāyāvatra more than forty texts and commentaries are available on this subject. Five types of knowledge i.e. matijñāna (knowledge through sense organs and mind), śrutajñāna (scriptural of verbal knowledge), avadhijñāna (clairvoyance), manaḥparyayajñāna (knowing the modes of others’ minds) and kevaljñāna (knowledge of all substances and modes) as mentioned in the canonical literature are the basis of the development of Jaina pramāṇa-śāstra. Contributions of Bhaṭṭa Akalaṅka (720–780), Vidyānanda (775–840), Ananatavirya (950–990), Vādiraj (1025), Abhayadevasuri (10th century), Prabhācandra (980–1065), Vādi devasśūri (1086–1169, Hemacandra (1088–1173), Dharmabushaṇa (15th century), Yaśovijaya (18th century) are very important in the development of Jaina pramāṇa-śāstra, the Tattvārthasūtra and its commentarial literature has also a significant role in developing the Jaina pramāṇa-śāstra. This development has three aspects-conceptual, analytical and logical. The Tattvārthasūtra is the first text which established the classification of knowledge as two types of pramāṇa – pratyakṣa (perception) and parokṣa (indirect pramāṇa). An intensive discussion on Jaina epistemology or pramāṇa-śāstra is seen in the commentarial literature of the Tattvārthasūtra.
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Kyoowan Yi. "On paramāṇu and pradeśa in Jaina Philosophy." Journal of Indian Philosophy ll, no. 54 (December 2018): 201–39. http://dx.doi.org/10.32761/kjip.2018..54.007.

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Soni, Jayandra. "The Concept of Manas in Jaina Philosophy." Journal of Indian Philosophy 48, no. 2 (January 31, 2020): 315–28. http://dx.doi.org/10.1007/s10781-020-09421-6.

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Barbato, Melanie. "Anekāntavāda and Dialogic Identity Construction." Religions 10, no. 12 (November 20, 2019): 642. http://dx.doi.org/10.3390/rel10120642.

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While strong religious identity is often associated with violence, Jainism, one of the world’s oldest practiced religions, is often regarded as one of the most peaceful religions and has nevertheless persisted through history. In this article, I am arguing that one of the reasons for this persistence is the community’s strategy of dialogic identity construction. The teaching of anekāntavāda allows Jainas to both engage with other views constructively and to maintain a coherent sense of self. The article presents an overview of this mechanism in different contexts from the debates of classical Indian philosophy to contemporary associations of anekāntavāda with science. Central to the argument is the observation that anekāntavāda is in all these contexts used to stabilize Jaina identity, and that anekāntavāda should therefore not be interpreted as a form of relativism.
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Cort, John E., and Arvind Sharma. "A Jaina Perspective on the Philosophy of Religion." Journal of the American Oriental Society 122, no. 1 (January 2002): 178. http://dx.doi.org/10.2307/3087721.

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Chandrasekar, Dr V. "Way of Life as advocated by Jainism and its Relevance Today (or Jaina way of Life vis-à-vis Life’s demands)." JOURNAL OF DEVELOPMENT ECONOMICS AND MANAGEMENT RESEARCH STUDIES 09, no. 13 (2022): 41–47. http://dx.doi.org/10.53422/jdms.2022.91305.

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Modern man lives in a soul-less civilization of materialism and consumerism. This materialistic turn has also gradually resulted in man losing faith in ‘religion as the harbinger of individual and social harmony’. Now, a question arises to me and that relates to whether man lives for bread alone or if there is something more to him. My enquiry into this question helped me to understand that we lack not the proper philosophy of life, but the lack of practice of the norms laid down by philosophy. Here, it is important to realize the Jaina emphasis on upayoga (utility) than upabhoga (consumption). We are also reminded of the practices suggested by Jainism, including ahimsa (or non-injury to other lives), which reawakens the people to the innate dignity of all life. The above-mentioned principle is the basis of equality and a pre-requisite of global harmony. The method that enables us to tread from mere search to realization is commonly called ‘YOGA’. The Jainas understood ‘yoga’ in terms of ‘cāritra’ or right conduct which is one of the important teachings of Jainism, namely ‘triratnas’ (three jewels involving right vision, right knowledge and right conduct).
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Zheleznova, Natalia A. "Sallekhanā: Jaina version of “euthanasia”." Orientalistica 4, no. 1 (March 30, 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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Dissertations / Theses on the topic "Jaina philosophy"

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Johnson, William John. "The problem of bondage in selected early Jaina texts." Thesis, University of Oxford, 1990. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.305809.

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Subba, Gambhir Dhoj. "Kant's concept of imperative: critical analysis." Thesis, University of North Bengal, 2019. http://ir.nbu.ac.in/handle/123456789/4037.

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SATO, Koju. "BOOK REVIEW: Piotr Balcerowicz and Marek Mejor (eds.), Essays in Jaina Philosophy and Religion, Delhi: Motilal Banarsidass, First Indian Edition, 2003, 306 Pp., Rs. 495. (Hardback)." 名古屋大学大学院文学研究科インド文化学研究室 (Department of Indian Studies, Graduate School of Letters, Nagoya University), 2006. http://hdl.handle.net/2237/19295.

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Mañjuśrī̄, Sādhvī. "Jaina-darśana aura Kabīra : eka tulanātmaka adhyayana /." Naī Dillī : Āditya prakāśana, 1992. http://catalogue.bnf.fr/ark:/12148/cb37042156j.

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Pī. Eca. Ḍī.--Pūnā--Pūnā viśvavidyālaya, 1989.
Mention parallèle de titre ou de responsabilité : Jaina-philosophy and Kabīr : a comparative study / by Jaina Sādhvī Dr. Mañjuśrī. Bibliogr. p. 443-456.
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Kothari, Jahnavi. "Finding Parallels Between Jain Philosophy and Sartrean Existentialism: Recognising the Richness of South Asian Religious Philosophy Against the Developments in Continental Philosophy." Scholarship @ Claremont, 2019. https://scholarship.claremont.edu/scripps_theses/1367.

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As a Religious Studies and Humanities: Interdisciplinary Studies in Culture major, I have noticed several striking similarities between South Asian religious philosophies and Continental philosophy. However, this also brought my attention to the severe lack of representation of South Asian philosophies. I began to see the resonances with Jainism and Jean-Paul Sartre’s Existentialism is a Humanism. Therefore, my thesis explores the similarities between atheism, subjectivity and responsibility as common concepts between Sartrean Existentialism and Jainism.
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Mehta, Venu Vrundavan. "An Ethnographic Study of Sectarian Negotiations among Diaspora Jains in the USA." FIU Digital Commons, 2017. http://digitalcommons.fiu.edu/etd/3204.

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This thesis argued that the Jain community in the diasporic context of the USA has invented a new form of Jainism. Sectarian negotiations are the distinguishing marks of the diaspora Jain community and their invented form of Jainism. Based on ethnographic study that is, interviews and observations conducted at four different sites (Jain temples/communities) from June-August 2016, the thesis examined the sectarian negotiations among the diaspora Jain community in the USA and the invented Jain tradition that is resulting from these negotiations. The central questions of the research on which this thesis is based were: 1) what are the levels, processes and results of sectarian negotiations within the Jain diaspora community in the USA, and 2) what is the nature and characteristic of the new form of Jainism, the invented tradition; and how do Jains in the USA experience and use it.
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Clavel, Anne. "La théorie de la connaissance dans le Laghı̄yastraya d'Akalaṅka." Lyon 3, 2008. https://scd-resnum.univ-lyon3.fr/out/theses/2008_out_clavel_a.pdf.

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Cette étude reconstitue la théorie de la connaissance d'Akalaṅka, philosophe jaina digambara qui vécut en Inde au VIIIe S. Après J. -C. (720-780). Elle se fonde sur une édition critique préliminaire et une traduction du Laghı̄yastraya d'Akalaṅka et du Syādvādabhūṣaṇa, commentaire d'Abhayacandra (XIIIe s. ). Définissant le moyen de connaissance valide (pramāṇa) comme la connaissance certaine qui se connaît elle-même en même temps que son objet, Akalaṅka n'intègre pas à cette définition la fiabilité dans le domaine empirico-pratique. En effet, une connaissance acquise par des moyens empiriques est susceptible, selon le point de vue adopté, de décevoir le sujet, car elle n'a pas à elle seule la capacité de rendre compte adéquatement d'un état de choses. Seul l'omniscient peut connaître adéquatement une chose, car tous les étants s'entr'expriment. Dans la sphère empirico-pratique, la plus haute connaissance ne s'atteint que par des succédanés dont le parangon est la septuple prédication (syādvāda) laquelle ne contredit pourtant pas la possibilité de l'omniscience : elle s'applique exclusivement aux énoncés proférés d'un point de vue empirico-pratique. En vertu de la distinction entre ces deux ordres de connaissance, Akalaṅka propose une double architectonique des moyens de connaissance valide, qui fait opérer un glissement à la connaissance sensorielle : tandis qu'elle relève stricto sensu du moyen de connaissance indirect (parokṣa) parce qu'elle n'est pas une connaissance qui met uniquement en jeu l'âme, contrairement à l'omniscience, la clarté qui la caractérise permet toutefois de la tenir, au plan de la réalité empirico-pratique. Pour une forme de perception (pratyakṣa)
This study reconstructs the knowledge theory of Akalaṅka, a Jaina Digambara philosopher who lived in India during the 8th century C. E. (720-780). It is based on a preliminary critical edition and a translation of Akalaṅka's Laghı̄yastraya and of Abhayacandra's commentary thereupon, entitled Syādvādabhūṣaṇa (13th century). While defining the means of knowledge (pramāṇa) as the cognition which knows itself and its object, Akalaṅka doesn't consider reliability in the empirico-practical realm as an element of that definition: a cognition which is obtained by empirical means can deceive the cogniser, according to the viewpoint, hecause such a cognition alone is not able to explain perfectly how things really are. Only the omiscient one can know a thing in its entirety and as it really is, for all things and beings express one another. At the empirico-practical level, the highest knowledge is merely attained thanks to substitutes whose best instance is the sevenfold predication (syādvāda) ; but the syādvāda doesn't cancel the possibility of omniscience, because it applies exclusively to statements uttered from the empirico-practical standpoint. In accordance with the distinction between these two orders of knowledge, Akalaṅka propounds a double architectonics of the means of knowledge, which causes a conceptual shift in the sensuous cognition: whereas, strictly speaking, this cognition comes under the means of indirect knowledge (parokṣa) because it doesn't involve solely soul, unlike omniscience, nevertheless the clarity which constitutes its mark allows us to consider it as a kind of perception (pratyakṣa) at the empirico-practical level
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Huisgen, Jana [Verfasser]. "Der christliche Glaube als reflektierte Erfahrung : Eine Studie zur Schleiermacherrezeption Gerhard Ebelings / Jana Huisgen." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2020. http://d-nb.info/120607812X/34.

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Graf, Janna Verfasser], and Andreas [Akademischer Betreuer] [Frewer. "Weibliche Genitalverstümmelung und die Praxis in Deutschland: Hintergründe, Positionen zur Ethik, ärztliche Erfahrungen / Janna Graf. Betreuer: Andreas Frewer." Erlangen : Universitätsbibliothek der Universität Erlangen-Nürnberg, 2012. http://d-nb.info/1022931547/34.

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Schultz, Jana [Verfasser]. "Formung und Umwendung der Seele : Eine Rechtfertigung ambivalenter Darstellungen in der Literatur im Rahmen von Platons «Politeia» / Jana Schultz." Frankfurt a.M. : Peter Lang GmbH, Internationaler Verlag der Wissenschaften, 2017. http://d-nb.info/1152293125/34.

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Books on the topic "Jaina philosophy"

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Jain, Jayanti Lal. Acharya Kundakunda & Jain philosophy. Edited by Vasupal N. Chennai: Research Foundation for Jainology, 1997.

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Shriprakash, Pandey, and Pārśvanātha Vidyāpīṭha, eds. Jaina philosophy of language. Varanasi: Parshwanath Vidyapeeth, 2006.

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Siṃha, Śyāmakiśora. Jaina adhyātmavāda. Vārāṇasī: Pārśvanātha Vidyāpīṭha, 2007.

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Jītamala. Jaina darśana: Digdarśana. Cūrū, Rājasthāna: Ādarśa Sāhitya Saṅgha Prakāśana, 1988.

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Jītamala. Jaina darśana: Digdarśana. Cūrū, Rājasthāna: Ādarśa Sāhitya Saṅgha Prakāśana, 1988.

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Devendra. Jaina darśana, eka viśleshaṇa: Jaina darśana kā sarvāṅgīṇa tulanātmaka vivecana. Naī Dillī: Yūnivarsiṭī Pablikeśana, 1997.

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Jaina, Sāgaramala. Dharma kā marma =: The essence of religion. Vārāṇasī: Pārśvanātha Vidyāśrama Śodha Saṃsthāna, 1986.

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Lāṛa, Darśana. Ātmā kā vaibhava: Ātma ke saṃsaraṇa kī kathā aura mukti kā mārmika mārgadarśana Samayasāra kā sarala subodha bhāvārtha. Dillī, Bhārata: Kelādevī Sumatiprasāda Ṭrasṭa, 1992.

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Lāṛa, Darśana. Ātmā kā vaibhava: Ātma ke saṃsaraṇa kī kathā aura mukti kā mārmika mārgadarśana Samayasāra kā sarala subodha bhāvārtha. Dillī, Bhārata: Kelādevī Sumatiprasāda Ṭrasṭa, 1992.

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Sikdar, Jogendra Chandra. Theory of reality in Jaina philosophy. Varanasi: P.V. Research Institute, 1991.

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Book chapters on the topic "Jaina philosophy"

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Soni, Jayandra. "Basic Jaina epistemology." In History of Indian Philosophy, 381–89. 1 [edition]. | New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315666792-38.

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Chapple, Christopher Key. "Jaina ethics and moral philosophy." In History of Indian Philosophy, 399–407. 1 [edition]. | New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315666792-40.

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Pavlincová, Helena. "Dopisy Jana Patočky Robertu Konečnému." In Filosofie jako životní cesta, 88–107. Brno: Masaryk University Press, 2019. http://dx.doi.org/10.5817/cz.muni.p210-9458-2019-5.

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The contribution contains 11 unpublished letters of Jan Patočka from 1935–1967 supplemented with the author’s comments and explanations. The addressee of the letters, the nature of which is friendly and rather private, was the Brno philosopher, poet and psychologist Robert Konečný. The author devotes the introduction to the illumination of the origins of the letters and the description of the lives of both friends, whose actions, thought and unquestionable moral authority make them integral figures of the humanist tradition of Czech philosophy.
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Benesch, Walter. "The Jain Axiom of Non-absolutism." In An Introduction to Comparative Philosophy, 130–49. London: Palgrave Macmillan UK, 1997. http://dx.doi.org/10.1057/9780230597389_9.

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Chapple, Christopher Key. "A Jain Ethic for the End of Life." In Comparative Philosophy of Religion, 99–113. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-19300-3_7.

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Plašienková, Zlatica, and Barbara Szotek. "Slovensko-poľské kontakty profesora Jana Zouhara." In Filosofie jako životní cesta, 52–60. Brno: Masaryk University Press, 2019. http://dx.doi.org/10.5817/cz.muni.p210-9458-2019-2.

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The article briefly reflects on Professor Jan Zouhar’s personal and professional contacts within his activities in the Slovak and Polish philosophical environment with an emphasis on the personal experience of the authors. It points out Professor Zouhar’s contribution and influence on the development of mutual relations and fruitful cooperation in the field of philosophy, as well as on the unforgettable human dimension that he brought to these relations.
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Long, Jeffery D. "From a Certain Point of View… Jain Theism and Atheism." In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 127–42. Singapore: Springer Nature Singapore, 2021. http://dx.doi.org/10.1007/978-981-19-7249-2_10.

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Chatterjee, Ariktam. "Chapter 6. The bee and the flower." In The Complexity of Social-Cultural Emergence, 128–56. Amsterdam: John Benjamins Publishing Company, 2024. http://dx.doi.org/10.1075/btl.164.06cha.

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This chapter is an attempt to understand human translation of cultural texts generated through human agency as a structural continuation of biotranslation prevalent in the natural world. It begins by analysing bee communication and orchid mimicry as examples of biotranslation located within the tripartite biosemiotic model of Carlo Brentari, following Jakob von Uexküll, and finally arrives at a method in translation studies that prioritises cooperative engagements through an inclusive theory of semiotic hospitality. For this, the model of the Samavasarana from Jain philosophy is applied, both because of its ecological expanse, and its structural affinity to Brentari’s biosemiotic model. Concluding Kierkegaard’s temporal realm of human concerns to be the reason for functional cleavage between the semiosphere from the biosphere, resetting that connection is the purpose of this article.
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Gupta, Bina. "The Jaina Darśana." In An Introduction to Indian Philosophy, 91–105. 2nd ed. Routledge, 2021. http://dx.doi.org/10.4324/9780429345210-10.

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"Aspects of philosophy in the Ṣaṭkhaṇḍāgama." In Jaina Scriptures and Philosophy, 145–56. Routledge, 2015. http://dx.doi.org/10.4324/9781315733173-18.

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