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Displaying: 81-100 of 252 documents


81. The Acorn: Volume > 14 > Issue: 2
Richard W. Werner Reply to Sterba
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82. The Acorn: Volume > 14 > Issue: 2
James P. Sterba Reply to Richard Wemer
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83. The Acorn: Volume > 14 > Issue: 2
Paul S. Ropp The Real Costs of War
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84. The Acorn: Volume > 14 > Issue: 2
Robert W. Brimlow Beat Me Daddy, 12 to the Bar: The Blues, Peace and Cats in a Trance
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85. The Acorn: Volume > 14 > Issue: 2
Barry L. Gan Reply to Brimlow
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86. The Acorn: Volume > 14 > Issue: 2
Nalin Ranasinghe Desacralizing Violence: Socrates, Jesus and the Idea of Westem Civilization
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87. The Acorn: Volume > 14 > Issue: 2
Predrag Cicovacki Nonviolence in Theory and Practice - Tribute to Robert Holmes
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88. The Acorn: Volume > 14 > Issue: 1
b. l. g. To the Reader
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89. The Acorn: Volume > 14 > Issue: 1
Robert L. Holmes Understanding Evil From The Perspective of Nonviolence
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90. The Acorn: Volume > 14 > Issue: 1
Sanjay Lal Hume and Gandhi: A Comparative Ethical Analysis
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Key aspects of Mahatma Gandhi’s ethical theory can be understood by way of the framework provided by David Hume’s ethics. While respecting contextual differences as well as those in over all outlook between a Sanatani Hindu reformer and a Western empiricist, I show that Gandhi and Hume mutually illuminate each other’s thought on significant ethical matters. These matters are: (1) The inability of reason to produce action (2) The relationship of reason to the emotions (3) The importance of the commonality of moral sentiments among humans (4) Identification (a kind of sympathy) as the proper starting place for morality. I hope to show that a greater viability in each thinker’s views can be noticed by those schooled in traditions different from what each respectively represent.David Hume’s ethics provide a framework for understanding key aspects of Mahatma Gandhi’s ethical theory. Indeed, for certain students of philosophy in the West, Gandhian ethics may gain status as a viable approach in moral philosophy when seen from a Humean standpoint. In what follows, I will examine four significant aspects of Gandhian ethics: (1) The limitations of reason to produce moral action. (2) The secondary status of reason in relation to the emotions in morality. (3) The importance of moral sentiments in the general population for devising a system of morality. (4) The place of identification (a kind of sympathy) for the origin of morality. I will show that all four are not only significant aspects of Humean ethics but that when understood from David Hume’s framework these parts of Gandhi’s philosophy should appear all the more plausible to those steeped in the analytic tradition.
91. The Acorn: Volume > 14 > Issue: 1
Robert Gould Are Pacifists Cowards?: A Consideration of this Question in Reference to Heroic Warrior Courage
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92. The Acorn: Volume > 14 > Issue: 1
Andrew Fitz-Gibbon Rehabilitating Nonresistance
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93. The Acorn: Volume > 14 > Issue: 1
Wendy C. Hamblet Beyond Guilt and Mourning: A Critique of Postmodern Ethics
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94. The Acorn: Volume > 14 > Issue: 1
Rajmohan Ramanathapillai Gandhi on Negative and Positive Conversions
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95. The Acorn: Volume > 14 > Issue: 1
Guidelines for Manuscript Submissions
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96. The Acorn: Volume > 13 > Issue: 2
b. l. g. To the Reader
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97. The Acorn: Volume > 13 > Issue: 2
Michael Allen Fox Gandhi and the World Environmental Crisis
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98. The Acorn: Volume > 13 > Issue: 2
Elizabeth A. Linehan Knowing How to Punish Justly: A Gandhian Reflection
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99. The Acorn: Volume > 13 > Issue: 2
Paul R. Dekar Gandhi, Satyagraha and the Israel-Palestine Conflict
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100. The Acorn: Volume > 13 > Issue: 2
Alan S. Carroll Thinking the Unthinkable: Stopping the Next War Before It Starts
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