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Journal articles on the topic 'Knowledge, Theory of (Jainism)'

Author: Grafiati

Published: 4 June 2021

Last updated: 30 July 2024

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1

Singh, Keshav. "Vice and Virtue in Sikh Ethics." Monist 104, no. 3 (June 18, 2021): 319–36. http://dx.doi.org/10.1093/monist/onab003.

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Abstract In recent years, there has been increasing interest in analytic philosophy that engages with non-Western philosophical traditions, including South Asian religions such as Hinduism, Buddhism, and Jainism. However, thus far, there has been (to my knowledge) no engagement with Sikhism, despite its status as a major world religion with a rich philosophical tradition. This paper is an attempt to get a start at analytic philosophical engagement with Sikh philosophy. My focus is on Sikh ethics, and in particular on the theory of vice and virtue that can be gleaned from Sikh scripture. According to this theory, the five major vices have a unified source in the vice of haumai. Haumai is a kind of false conception of oneself as singularly important, and correspondingly, a false conception of the world as revolving around oneself, as a world of objects there for one’s use. Vice, then, comes down to the failure to recognize the importance of others. The corresponding picture of virtue is that virtue consists in a recognition of the importance of others, through the recognition of an ultimate reality on which all are One. After reconstructing the Sikh theory of vice and virtue, I conclude with some comparative remarks on Sikh and Western ethics.

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K, Sudhakar. "The theory of Theosophical Structure of Ilango Adigal." International Research Journal of Tamil 3, S-2 (April 30, 2021): 234–38. http://dx.doi.org/10.34256/irjt21s244.

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The gods worshipped by the three kings of The Ilango Adigal period and the deities worshipped by various tribes and the rituals performed by them without any discrimination. Kannagi worship is an expression of the attempt to build or advance a common deity in the Tamil community, which is based on different theories and principles of Jainism, Buddhist and Vaideekam religions. The purpose of this article is to bring out the theory of the divine theory that the Ilango Adigal are trying to build from the beginning to the end of the Silappadikaram. The purpose of this article is to express the theory of the sculpture spearheaded by the Ilango Adigal by attempting to build kannagi as the deity of the entire Tamil Nadu, which is the alternative to Jainism, Buddhist and Vaideekam religions, but also created kannagi as an epic in tamil land (Worshipping Kannagi in Tamil Nadu as Mari worship in Tamil Nadu, Bhagwati worship in Kerala and Kannagai).

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Arimbawa, I. Komang Suastika, and G. Arya Anggriawan. "Perkembangan Ajaran Buddha dalam Trilogi Pembebasan." Sanjiwani: Jurnal Filsafat 11, no. 1 (July 2, 2020): 24. http://dx.doi.org/10.25078/sjf.v11i1.1530.

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<em>Before the birth of Buddhism, Indian society was familiar with various beliefs which were characterized by the ascetic tradition, the rites of the Brahmins, the religion of the Upanisads, and the strong ascetic traditions of the Jainas. Buddhist philosophy was born from the teachings of Buddha Gautama, obtained from the results of his enlightenment. The Buddha guided his followers to arrive at the Arahant. Buddhism is divided into two major schools, Hinayāna and Mahāyāna. Ethics or morality in Buddhism can be found in three sentences, such as avoiding bad deeds, adding to good deeds, and cleansing the heart, all of which are summarized in the Pancasila Buddha and Pancadhamma. The main teachings of the Buddha are recorded in the Tripitaka. Between philosophy, religion and ethics in Buddhism has a very close relationship in the goal of achieving liberation, because Buddhism does not separate knowledge from behavior, theory and practice.</em>

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4

GRANOFF, Phyllis. "Creating Sacred Space in Medieval Jainism." Journal Asiatique 297, no. 2 (December 31, 2009): 349–78. http://dx.doi.org/10.2143/ja.297.2.2046906.

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5

De Jonckheere, Heleen. "‘Examining Religion’ through Generations of Jain Audiences: The Circulation of the Dharmaparīkṣā." Religions 10, no. 5 (May 7, 2019): 308. http://dx.doi.org/10.3390/rel10050308.

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Indian literary traditions, both religious and non-religious, have dealt with literature in a fluid way, repeating and reusing narrative motifs, stories and characters over and over again. In recognition of this, the current paper will focus on one particular textual tradition within Jainism of works titled Dharmaparīkṣā and will trace its circulation. This didactic narrative, designed to convince a Jain audience of the correctness of Jainism over other traditions, was first composed in the tenth century in Apabhraṃśa and is best known in its eleventh-century Sanskrit version by the Digambara author Amitagati. Tracing it from a tenth-century context into modernity, across both classical and vernacular languages, will demonstrate the popularity of this narrative genre within Jain circles. The paper will focus on the materiality of manuscripts, looking at language and form, place of preservation, affiliation of the authors and/or scribe, and patronage. Next to highlighting a previously underestimated category of texts, such a historical overview of a particular literary circulation will prove illuminating on broader levels: it will show networks of transmission within the Jain community, illustrate different types of mediation of one literary tradition, and overall, enrich our knowledge of Jain literary culture.

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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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7

BAJŽELJ, Ana. "The Jain Ontological Model according to Kundakunda and Umāsvāti." Asian Studies 1, no. 1 (April 30, 2013): 3–16. http://dx.doi.org/10.4312/as.2013.1.1.3-16.

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Jainism proposes a unique theory of reality in which the extreme positions of absolute identity and permanence on the one hand and absolute difference and change on the other are avoided in favour of integrative ontology. Here, identity and difference as well as permanence and change are coordinated. The vertical and horizontal descriptions of the nature of reality are reflected in the basic definitions of substance and existence. This paper examines how this ontology is outlined in the works of Kundakunda and Umāsvāti.

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Zheleznova, Natalia. "“Tātparya-vrtti” of Padmaprabha Maladhārideva and Jain Ethics." Philosophy of Religion: Analytic Researches 6, no. 2 (2022): 114–44. http://dx.doi.org/10.21146/2587-683x-2022-6-2-114-144.

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This publication presents the first translation into European language of the only Sanskrit commentary Tātparya-vr tti of the almost unknown Digambara exegete Padmaprabha Maladhārideva (12th century) on the first chapter-adhikāra of the treatise Niyama-sāra (“Essence of Restraint”) by Kundakunda (3rd–4th centuries), who is one of the most authoritative Jain authors. The first chapter of the commentary introduces the problems of the text and gives a general idea of the “Three Jewels” of Jainism: right vision, right knowledge and right behavior, the latter of which is the main theme of the text. The translation is preceded by an Introduction to the ethical doctrine of Jainism, which is considered by the author of the article as one of the variants of the virtue ethics. Jain ontology, being a descriptive part of the Jain Doctrine, is complemented by a prescriptive one, which includes an extensive system of vows (both “great” and “small”, basic and additional) and restrictions for all members of the community, which is built on the basis of the main prohibition of violence against all kinds of living beings. The observance of vows in Jain ethics is logically integrated into the Path of Liberation of the soul-ātman from the wheel of rebirth and is marked by various steps of the ladder of spiritual self-improvement. In the first chapter of the commentary Padmaprabha Maladhārideva proficiently shows the connection between ontology and ethics, skillfully weaving verses of his own composition into his exegesis and demonstrating deep knowledge not only of the Jain philosophical tradition, but also fluency in various verse meters according to the hermeneutical tasks facing him.

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P, Ganeshwari. "Religious Theory in the Thinai Grammar." International Research Journal of Tamil 3, S-2 (April 30, 2021): 117–21. http://dx.doi.org/10.34256/irjt21s223.

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The Tamil word is basic ally from the grammar of the Tamil word. The grammar system that divides world life into 'Thinai' is a very important system in Tamil. Language changes are taking place in a scientifically functioning society. The cultivation and productivity of the foundation of society have an impact on the superstructure of the society, the art, literature and culture. The religious god thought is in the life classification of the Tamil grammar which is the basis for the creation of words. The tholkappiyam period of the resurrection of the collective life is a symbol of the non-religious protodravidian ism and directly links the doctrine of God to the people. The authors of the well developed landslide society, who wrote to tholkappiyam, have also incorporated the theory of God, based on the various religious and social contexts. The Veera Choliam with buddhist background and Neminatha with Jainism link the god sandals in the higher dina. The nannul also inscribes the sanskrit influence of the deity and the naraka of the sanskrit influence, and the sanskrit influential theory of the proto Dravidian grammar of the grammar, the devar and the narakar a number of religious theories.

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10

López Astorga, Miguel. "Jaina logic: a model-based analysis of the seven predications." Círculo de Lingüística Aplicada a la Comunicación 95 (September 18, 2023): 207–14. http://dx.doi.org/10.5209/clac.77136.

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A relevant part of Jainism is its logic. Jaina logic gives tools to communicate and argue. However, it is problematic from the western perspective: it seems to be a paraconsistent system, that is, a system in which a fact and the denial of that very fact can be true at once. Those difficulties have been overtaken from interpretations that ignore classical standard logic and assess Jaina logic from a point of view more linked to reasoning and the real use of natural language. One of those interpretations have resorted to the theory of mental models, and that interpretation is the one the present paper develops. This is because the theory of mental models has been updated and, hence, any relation provided between Jaina logic and this last theory should be updated as well.

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Singal, Prakamya, and Amit Chopra. "Spirituality and Mental Health Among South Asians in the United States." Psychiatric Annals 53, no. 12 (December 2023): 550–55. http://dx.doi.org/10.3928/00485713-20231108-01.

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Spirituality and psychiatry have had a complex relationship, with much debate on the inclusion of spiritual and religious concepts in guiding psychiatric care. South Asians in the United States (US) are the largest growing immigrant population with a heterogeneous mix of many religions including Hinduism, Buddhism, Islam, Jainism, Sikhism, and Christianity. South Asians are more vulnerable to mental health disorders compared to the US general population in general, yet have much lower health care utilization rates. This article aims to address the unmet needs in mental health care for South Asians and address the knowledge gap among mental health care practitioners, to enable spiritually integrated care. [ Psychiatr Ann . 2023;53(12):550–555.]

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12

Donaldson, Brianne. "Jain Medical Professionals’ “Reflexive Ethical Orientation”: Adaptive Nonviolence, Multiple Sources of Knowledge, and Concern for Five-Sensed Beings." Religions 13, no. 11 (November 18, 2022): 1123. http://dx.doi.org/10.3390/rel13111123.

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It is well-documented that patients’ religious characteristics may affect their health and health care experiences, correlating with better health and psychological well-being. Likewise, health care providers are impacted by religious characteristics that affect their attitudes and behaviors in a clinical setting. However, few of these studies examine non-theist, non-Western, or Indian-based traditions, and none have examined Jainism specifically, in spite of the high representation of Jains in medicine. Drawing upon a quantitative survey conducted in 2017–2018 of Jains in medical and healthcare fields, I argue that Jains physicians and medical professionals demonstrate a “reflexive ethical orientation”, characterized by: (1) adaptive absolutes emphasizing nonviolence, a many-sided viewpoint, and compassion; (2) balancing personally mediated sources of authority that evaluate and integrate Jain insights alongside cultural and legal sources, and clinical experience; and (3) privileging the well-being of five-sensed humans and animals.

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13

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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Purba, Veny, Maya Retnasary, and Yoggi Indriyansyah. "Melacak Pluralisme Agama dalam Film “PEEKAY”." Tuturlogi 1, no. 2 (May 1, 2020): 107–21. http://dx.doi.org/10.21776/ub.tuturlogi.2020.001.02.3.

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Diversity or plurality such as ethnicity, race, culture, and religion become a natural thing in the community, in particular, the diversity of religions must be accepted by society. The existence of religious group differences is a very natural thing, where the group is under their own theological and legal systems. The Peekay film is one of the films that represent the diversity of religions in India, by showing how every religion worships God, and also displays the identities of each religion, such as Hinduism, Islam, Catholic Christianity, Sikhism, and Jainism. Purpose of this research is to know and understand the menaing of plurality in Peekay movie. This study uses qualitative methods, and semiotics studies by using the semiotic theory of the two orders of signification model from Roland Barthes which interpret the signs through the stages of denotation, connotation, and myth, the paradigm used in conducting this research uses the constructivist paradigm. Data collection techniques in research carried out with documents, where researchers look for written sources, both from books, journals, research-relevant research, and the internet media. The results obtained by researchers are displaying several scenes that represent religious plurality, both with visuals and also dialogue and Voice Over contained in the PK film. Such as the scene depicting the buildings of places of worship of each religion, and the way each religion performs worship and Peekay who says that in this world there are many religions and each religion has its own Belief or God, where each of these religions has a way in doing God's commands. The diferents in Hinduism, Islam, Catholic Christianity, Sikhism, and Jainism symbol are the main core in this research.

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Ram-Prasad, Chakravarthi. "Non-violence and the other A composite theory of multiplism, heterology and heteronomy drawn from jainism and gandhi." Angelaki 8, no. 3 (December 2003): 3–22. http://dx.doi.org/10.1080/0969725032000154359.

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Donaldson, Brianne. "Unifying, Globalizing, and Reinterpreting “Practical Nonviolence” through the COVID-19 Pandemic Response of North American Jains." Nova Religio 26, no. 3 (February 1, 2023): 52–79. http://dx.doi.org/10.1525/nr.2023.26.3.52.

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Jainism is a religious-philosophical system rooted in ancient India with diaspora communities around the world. One of the tradition’s hallmarks is the philosophical commitment of nonviolence (ahiṃsā) toward all living beings. In this study I explore how Jains enact new transnational modes of “being Jain” in response to COVID-19. Drawing upon multimedia Jain resources created from March 2020 through July 2021, I argue that North American Jains approach the pandemic as an opportunity to reinterpret the “practical” value of the Jain commitment to nonviolence by (1) giving epistemic primacy to medical knowledge, complemented with spiritualized narratives of healing; (2) admitting a diversity of Jain philosophical perspectives on the present pandemic; (3) identifying the positive potential of the pandemic for personal and social development; (4) promoting sectarian unity and intergenerational adaptability among Jains; and (5) fostering public service and charitable work as a form of transcultural social-political belonging.

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He, Elizabeth. "Reflections on Stereotyped Ways of Seeing and an Introduction to ‘Anekant’." International Journal of Education and Humanities 7, no. 3 (March 13, 2023): 5–8. http://dx.doi.org/10.54097/ijeh.v7i3.5861.

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This essay is inspired by Ways of Seeing, by John Berger, 2008. The photo essays in the book have led to this essay’s focus on preconceptions and stereotypes. Stereotypes are formed just at the moment ‘seeing’ is taking place, and the possession of prior knowledge is mainly effective in such stereotype formation, even when people are viewing the unknown, a stereotype is working to classify and categorize the unknown into the known, the unfamiliar into the familiar, thus, a deviation from the truth (assuming there is an objective truth or relative truth, which means a fuller vision) occurs. Anekant (an idea in Jainism) is introduced as a possible solution to stereotyped thinking. Instead of cancelling out other opinions, the main teaching of Anekant is to smartly collaborate with every different viewpoint to have a fuller vision and to be nearer to the objective truth.

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R, Kaladevi, Revathi A, and Manju A. "Analyzing the Evolution of Modern Tamil Script for Natural Language Processing." ECS Transactions 107, no. 1 (April 24, 2022): 5219–26. http://dx.doi.org/10.1149/10701.5219ecst.

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History is essential for understanding the society's former state. It is beneficial to understand people's historical status, culture, and how we view the present. The society benefits from the society's diversified culture and unparalleled civilization. The limited sources available to learn about our history are books, epigraphs, and inscriptions. Only around half of all Indian inscriptions are in Tamil, and only half of those are published. The name India is derived from the Indus River, and the Indus Valley Civilization is the most active and progressive civilization in the ancient world. Hinduism, Buddhism, Sikhism, and Jainism are four well-known religions that emerged from this culture. Epigraphs are the most reliable source of information about ancient India's life, culture, religion, and politics. This study examines the evolution of India's many scripts and languages. Discovering the incremental changes in scripts and languages that demonstrate the linguistic relationship between distinct populations is critical. Natural language processing benefits from knowledge of numerous scripts, languages, and techniques for letter recognition.

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Stroud, Scott R. "Anekāntavāda and Engaged Rhetorical Pluralism: Explicating Jaina Views on Perspectivism, Violence, and Rhetoric." Journal for the History of Rhetoric 17, no. 2 (July 2014): 131–56. http://dx.doi.org/10.5325/jhistrhetoric.17.2.0131.

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ABSTRACT This study represents a detailed inquiry into the rhetoric of Jainism, an understudied religious-philosophical tradition that arose among Hinduism and Buddhism on the Indian subcontinent. Exploring the unique use of pluralism in Jaina authors such as Mahāvīra and Haribhadra, I advance the concept of engaged rhetorical pluralism to account for the argumentative use of pluralism to promote Jaina views. This concept is linked to Jainism’s theory of multiperspectivism (anekāntavāda) as an orientation toward one’s rhetorical activities in contexts of disagreement. Highlighting the controversies surrounding the relationship between Jaina tolerance and intellectual nonviolence, this study uses the concept of anekāntavāda to ground a pluralism of often contradictory critical claims made by those studying rhetorical phenomena from other cultures. Thus, anekāntavāda both describes the engaged pluralism evident in important Jaina rhetors and serves as a source of methodological guidance for scholars involved in comparative rhetoric and its inevitable situations of interpretative disagreement.

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Astier, Alexandre. "Kubera, Gaṇeśa et la Déesse." Arts asiatiques 77, no. 1 (2022): 7–20. http://dx.doi.org/10.3406/arasi.2022.2150.

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A fairly large number of Indian sculptures, between the beginning of the common era and the thirteenth century, represent the god Kubera in the company of different female deities (one or more amongst Mātr̥kā, R̥ddhi, Bhadrā, Ambikā, Śrī-Lakṣmī) or the god Gaṇeśa. Kubera may also be represented, along with Gaṇeśa, in two types of trios: either in a peaceful form, also associated with prosperity, showing Lakṣmī bathed by two elephants, or in a more combative form associated with sovereignty and the royal function including Durgā Mahiṣāsuramardinī. The study of these reliefs, less well-known than the isolated images of Kubera, enables the functions of this god to be specified and the knowledge of his personality enriched, a personality which is more complex than it is often thought to be. Thus, in addition to his traditional duties as a god of wealth, Kubera appears as a guardian of thresholds and shrines, a protector of motherhood, an assistant of power and of the spread of dharma. He is also present in the three main religions of ancient India (Hinduism, Buddhism and Jainism).

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Tolo, Paulus. "Perspektif Moral Profesi Guru Milenial: Imperatif Guru-Pelayan." Jurnal Alternatif Wacana Ilmiah Interkultural 1, no. 1 (April 11, 2021): 147–64. http://dx.doi.org/10.60130/ja.v1i1.37.

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“Guru” by profession is a leading figure in character building. He is responsible for accompanying his/her students in their search of values. Original meaning of guru is spiritual director who guide ones to reach enlighten and to transfer knowledge. Three major traditions in the East (Hindi, Budhism and Jainism) ascribe guru a high position in religious rites and education. Based on this original meaning of guru, this article tries to adopt it to modern meaning of teacher as a person who provides spiritual and transcendental values to the students. As far as catholic religion teacher concerned, the role of the teacher stemms from his being as a catholic. Being a catholic inspires him to act in accordance to his faith. So, it touches ethics of being and ethics of doing. A catholic religion teacher should regard his profession as a teacher in the service of humanity. One the most difficult problem in the world is the crises of spiritual and transcendetal values. Young milenial students look forward to seeing a teacher who lives these values.

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L.F.S. and Keith Lehrer. "Theory of Knowledge." Philosophical Quarterly 42, no. 167 (April 1992): 265. http://dx.doi.org/10.2307/2220236.

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Mellor, Robert B. "Knowledge valley theory." International Journal of Knowledge-Based Development 5, no. 1 (2014): 5. http://dx.doi.org/10.1504/ijkbd.2014.059804.

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24

P, Saravanan. "Buddhist Ethics in Tamil Classical Epics." International Research Journal of Tamil 4, S-8 (June 26, 2022): 23–27. http://dx.doi.org/10.34256/irjt22s84.

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The religious doctrine of the two epics is that the religions in the twin epics do not show any distinction. Doctrine is the code of ethics followed by all religions. The protocol is that when the script is great, it becomes a theory when it outlines the steps to follow. Thus, the doctrines of Buddhism in Manimekalai are present throughout the epic. In the Silapathikaram, the religion of Jainism can be seen in the manner in which it is presented with minor principles. Silappathikaram and Manimegalai which are found under the common name of Kapiyam in terms of structure, are to show the general characteristics of this concept. The look of the coffee is common to both. It can be seen that both religion and general doctrines have something in common. The subject of this article is to explore the method used by Buddhism to spread its religious doctrine, the narrative internal design of the dual epics. It has been established on the basis of evidence that the internal structure of the story mantra and the copy cell supports it.

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Kanaeva, Nataliya A. "The Problem of Conceptualization of Darśana-s Cognizing Subject." Voprosy Filosofii, no. 2 (2022): 194–204. http://dx.doi.org/10.21146/0042-8744-2022-2-194-204.

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There in the article the author considers the problem of using the two most important concepts of Western philosophy, reason and rationality, for the translation of Indian logico-epistemological texts written in Sanskrit. This is one of the many problems arose in connection with using of Western philosophy language for describing and explanation of non-Western philosophical concepts. Since in the West the reason is considered as the highest cognitive ability of the subject of knowledge, in the article three generalized models of the subject (in Vedānta, Jainism and Buddhism) are reconstructed. The models demonstrate that the usage of the concept of reason in translations of traditional Indian philosophical texts leads to distortions of autochthonous texts’ meanings. The author reinforces her conclusion by suggesting the hypothesis of three main determinants of the inapplicability of the concept of reason, which are derived from the differences in the history of Indian and Western intellectual cultures. Those determinants were: the lack of consensus on the issue of structure of the subject among Indian philosophers due to their belonging to different traditions; the lack of the idea of the Highest (Absolut) divine Reason; the absence of the absolutization of human mind, which elevates man above all other living beings as capable of cognition and reasoning.

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Abela, Paul. "Kant’s Theory of Knowledge." International Philosophical Quarterly 45, no. 4 (2005): 558–60. http://dx.doi.org/10.5840/ipq200545456.

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Lee, Young-Chan. "Theory of Confucian Knowledge." Jonrnal of Social Thoughts and Culture 23 (May 31, 2011): 5. http://dx.doi.org/10.17207/jstc.2011.05.23.5.

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28

Fischer, Robert William. "Modal Knowledge, in Theory." Southwest Philosophy Review 28, no. 1 (2012): 227–35. http://dx.doi.org/10.5840/swphilreview201228123.

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29

Andriopoulos, D. Z. "Galen's Theory of Knowledge." Philosophical Inquiry 32, no. 1 (2010): 59–68. http://dx.doi.org/10.5840/philinquiry2010321/215.

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Jacquette, Dale, and Marie-Luise Schubert Kalsi. "Meinong's Theory of Knowledge." Noûs 24, no. 3 (June 1990): 487. http://dx.doi.org/10.2307/2215777.

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Hamlyn, D. W., and DONALD MCQUEEN. "THE THEORY OF KNOWLEDGE." Philosophical Books 13, no. 1 (June 28, 2008): 6–7. http://dx.doi.org/10.1111/j.1468-0149.1972.tb03770.x.

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32

Crane, Todd. "Teaching theory of knowledge." New Scientist 199, no. 2674 (September 2008): 19. http://dx.doi.org/10.1016/s0262-4079(08)62366-0.

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Shelton, Jim. "Schlick's theory of knowledge." Synthese 79, no. 2 (May 1989): 305–17. http://dx.doi.org/10.1007/bf00869628.

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34

Rycroft-Malone, Jo. "Theory and Knowledge Translation." Nursing Research 56, Supplement 1 (July 2007): S78—S85. http://dx.doi.org/10.1097/01.nnr.0000280631.48407.9b.

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35

Levy, Robert. "The Theory of Knowledge." Teaching Philosophy 23, no. 1 (2000): 97–100. http://dx.doi.org/10.5840/teachphil200023113.

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Horwich, Paul. "Sosa’s theory of knowledge." Synthese 197, no. 12 (January 24, 2018): 5225–32. http://dx.doi.org/10.1007/s11229-018-1697-8.

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Stevenson, Leslie. "THEORY OF MEANING OR THEORY OF KNOWLEDGE?" Philosophical Papers 16, no. 1 (April 1987): 1–21. http://dx.doi.org/10.1080/05568648709506262.

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38

Gribkov, Andrey A. "Theory of Knowledge and General Systems Theory." Общество: философия, история, культура, no. 7 (July 19, 2023): 21–27. http://dx.doi.org/10.24158/fik.2023.7.2.

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The article considers the possibility of solving the fundamental problems of cognition through the use of gen-eral systems theory as an epistemology. For this purpose it is necessary to develop and expand the general theory of systems, which is achieved through its rethinking from the position of essentialism. The expected properties of such a reinterpreted general theory of systems will give it an advantage over epistemology. These advantages are due to the greater transparency of the general theory of systems, as well as the orientation to the traductive methods of thinking, best suited to the task of forming a system of knowledge as a model of be-ing with unattainable absolute certainty. In the framework of the general theory of systems (reinterpreted from the position of essentialism) the problem of cognizability of the world is solved based on the recognition of the existence of isomorphisms – the most important empirical fact, confirming the finite complexity of the world and the possibility of its cognition. According to the general theory of systems, the limitedness of our knowledge refers to particularities, minor details, but not to the general understanding of forms, phenomena and the laws of the universe corresponding to them.

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Rashkovskii, E. "Civilization Theory: Knowledge of History - Knowledge of Modernity." World Economy and International Relations, no. 8 (2008): 76–85. http://dx.doi.org/10.20542/0131-2227-2008-8-76-85.

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40

De GOURDON, Côme Carpentier. "The Rise of the Hindu Religious Factor in Indian Politics and State Theory." Outlines of global transformations: politics, economics, law 11, no. 4 (October 16, 2018): 219–32. http://dx.doi.org/10.23932/2542-0240-2018-11-4-219-232.

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We are living in an age of reaffirmation and revival of religious/national and cultural identities as a reaction to the sweeping onslaught of socio-economic, cultural and technological globalization. In India the demand for a definition of national identity based on Hinduism or on Hindutva (Hinduness) predates the achievement of independence in 1947 and it was gradually reinforced by successive political crises, such as the partition between India and Pakistan, successive wars with Pakistan, the continuing separatist agitation in the Kashmir Valley and the rise of large-scale Islamist terrorism since the 11th of September 2001 if not before. Historically a distinction has been made between Hinduism, as the religion and way of life of more than a billion people in India and in other countries and Hindutva, a cultural ideology and a sociopolitical doctrine which defines a modernized version of Hindu or in broader sense Indic civilisation (encompassing Buddhism, Jainism, Sikhism and other indigenous minority religions). Many Hindus do not accept the premises or least the political theory of Hindutva whereas Hindutva proponents may not be ‘believers’ in the ritual and theological aspects of Hindu Dharma and may define themselves as sceptics, materialists or atheists. However they conceive of the common Hindu national civilisation and millenary historical heritage as the cement that can bind the country’s diverse people together and they usually reject the ‘secular’ view that India is the home of a composite culture forged out of many domestic and foreign elements and consisting of diverse ethnic groups which were brought together as a nation by British colonization. This paper succinctly retraces the evolution and expansion of Hindu nationalism in the politics of the country and distinguishes between the various nuances of the ideology which is now the source of inspiration for the National Democratic Alliance led by Prime Minister Narendra Modi. It strives to answer the often asked question: Is India becoming a Hindu State?

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Plastow, Michael. "‘Theory of Mind’ I: a theory of knowledge?" Australasian Psychiatry 20, no. 3 (June 2012): 199–202. http://dx.doi.org/10.1177/1039856212447882.

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Price, Adrienne, and Bob Price. "Midwifery knowledge: theory for action, theory for practice." British Journal of Midwifery 1, no. 5 (October 2, 1993): 233–37. http://dx.doi.org/10.12968/bjom.1993.1.5.233.

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43

Garda-Gomez, Sara F. "Arnauld’s Theory of Ideative Knowledge." Monist 71, no. 4 (1988): 543–59. http://dx.doi.org/10.5840/monist198871440.

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Ahamed, Syed, and Sonya Ahamed. "Conductive Flow Theory of Knowledge." British Journal of Applied Science & Technology 10, no. 3 (January 10, 2015): 1–17. http://dx.doi.org/10.9734/bjast/2015/14740.

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Andersen, Jack. "Document Theory and Knowledge Organization." Biblioteksarbejde, no. 62 (November 27, 2017): 51–59. http://dx.doi.org/10.7146/bibarb.v0i62.100496.

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Mamatkulovich, Babakulov Bahronkul. "Knowledge Economics: Theory and Practice." International Journal of Psychosocial Rehabilitation 24, no. 1 (January 20, 2020): 1582–87. http://dx.doi.org/10.37200/ijpr/v24i1/pr200256.

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47

Alekseeva, T. A. "Political Theory as «Usable Knowledge»." MGIMO Review of International Relations, no. 4(13) (August 28, 2010): 214–21. http://dx.doi.org/10.24833/2071-8160-2010-4-13-214-221.

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В статье рассматриваются проблемы «практического» применения политической теории и политической философии, ее место в структуре познания политического. Особое внимание уделяется проблеме «практичного знания» (Usable knowledge)а также его релевантности. Различие между обычным политическим теоретизированием и «практичным знанием» заключается в цели исследования, а отнюдь не в методах или способах артикулирования. Актуальность задачи приобрела особое значение в связи со сложившейся за последние годы недооценкой значения политической теории как для реальной политики, так и процесса политологического образования.

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Gasper, Phillip. "Marx’s Theory of Scientific Knowledge." Radical Philosophy Review of Books 2, no. 2 (1990): 5–8. http://dx.doi.org/10.5840/radphilrevbooks1990220.

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Lehrer, Keith. "The Coherence Theory of Knowledge." Philosophical Topics 14, no. 1 (1986): 5–25. http://dx.doi.org/10.5840/philtopics198614112.

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Sala, Giovanni. "Kant' s Theory of Knowledge." Lonergan Workshop 16 (2000): 199–211. http://dx.doi.org/10.5840/lw20001612.

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