Power and Insight in Jain Discourse VIII

— VIII —

In this essay, I proposed a theoretical interpretation of syncretic processes as forms of symbolic communication, broadly following Habermas' analyses of systematically distorted and latent strategic action, predicated on the work of Grice and sociolinguists such as Hymes, Gumperz, Fishman and Brown and Levinson. The advantage of this perspective, compared to classical hermeneutics, is that social processes within a religious tradition do not have to be understood in terms of an enactment or actualising appropriation of textual meaning, or of rule-specification, but can be investigated as open historical processes for which religious knowledge and linguistic repertoire serves as cognitive resource, which can be used for the pursuit of either power or insight. To the extent that cognition and discourse are historically relevant, production of social meaning and co-operation can be understood in terms of the conditions of acceptability of validity claims. Rarely do human insight and instrumental rationality take precedence over habit and contingencies of life. GADAMER's (1993: 244) objection to Habermas' 'idealisation of the critical power of reflection' and reasons in discourse is therefore justified. However, Habermas' theory of communicative action is more narrowly concerned with a critique of both latent strategic action and mediated systemic forms of social reproduction, without illusions about the overwhelming factual role of power and indeterminacy in contemporary social processes. FOUCAULT's (1981: 56) more radical attack on the repressive aspects of discourse as a form of power itself, especially discourses informed by the 'will to truth' backed up by exclusionary mechanisms, nevertheless puts its finger on a crucial problem in both moral philosophy and organised religion. Habermas' theory of communicative action certainly does not properly account for the poetic 'world-disclosing' function of language, nor for the historical conditions of the theorisation of the 'universal' validity claims itself, which it merely takes as a primitive given of 'successful' prosaic communication. Both SEARLE (1993: 91 f., 99) and APEL (1993: 52 f.), despite their differences, criticise the hidden essentialism of this approach as 'functionalist' (in an old-fashioned sense), and suggest that the acceptance of validity conditions is a contingent 'perlocutionary effect' of the strategic attempt of getting the hearer to agree—an attempt which initially only commits the speaker (as the Jain example shows). Moreover, Habermas' original approach privileges the educated classes, and neglects empirical cases of reaching agreement or dissent through open strategic uses of language. Yet, the alternative reduction of validity to an effect of universally present 'empirico-transcendental' power in Foucault's or similar theoretical scenarios currently en vogue in Jaina Studies forecloses the possibility of problematising legitimacy once and for all. This, however, seems unwise, not least because, empirically, the sources of power and legitimacy often do not coincide. This is one of the reasons why DUMONT's (1980: xxxi) distinction between (political) power (pouvoir) and (religious) potency (puissance) has gained currency in South Asia research.

Classical Jainism derives its legitimacy ontologically from the presumed direct meditative insight of its omniscient prophets (tīrthaṅkara) into the eternal truth of existence (sat), i.e. the difference between self (jīva) and non-self (ajīva). Those who know, who have experienced direct insight, it is said, share an experiential consensus which transcends discourse and rational argument. However, discourse and argument is necessary for the dispersion of religious knowledge amongst the ignorant, although, initially, it can only facilitate first experiences of insight (samyag-darśana) by providing some of its conditions through instruction, but not generate insight itself. For Jain doctrine, insight is a psychophysical event which is unexplainable, a mysterious transformation of consciousness, which may or may not occur, once karmic bondage is weakened and religious knowledge fuses with personal experience. Paradigmatic activating conditions of insight are temporary feelings of peace accompanied with 'instructing' experiences of loss, suffering, or the sight of a saint. Verbal instruction (upadeśa) and suggestion (dhvani) may also provoke sudden insight (as a perlocutionary effect).^[330] In practice, it usually does so only after a previous history of interaction, involving rational argument and agonistic debate, which prepares the epistemic ground for 'true' or 'dogmatic' insight, which may then be triggered circumstantially, for instance by fitting experiences.

I have not discussed the metaphysics and the psychological conditions of religious experience in this essay,^[331] especially not the hypothetical experiences of the Jinas, but confined myself to the analysis of the conditions of understanding and accepting Jain religious claims as legitimate (Einsicht) and of fulfilment of their pragmatic implications. My argument rests on the observation of a principal two-stage process of Jain religious conversion: first, largely through agonistic discourse, based on rational argument, and, second, largely through non-agonistic instruction.^[332] Although, in principle, an initiated disciple 'cannot say "no"' (BLOCH (1975: 19)) to transmitted Jain doctrine anymore after the 'initial acceptance of the code' (BLOCH (1975: 24)), and subsequently receives religious instruction from his seniors predominantly in the mode of unquestioned conformity to revealed fundamental truth,^[333] debate and rational argument continue on the basis of the accepted ontological and organisational principles (TS 9.25). In other words, although it is predicated on the acceptance of the validity of ultimately incommunicable evidence or feelings, Jain religious discourse, too, is confined to the level of conventional truth (VN), because 'whatever is beyond the province of speech is inexpressible (or unspeakable)' (TULSÎ (1985: 190)). According to the proposed model, Jainism appeals to rationality and insight in different ways on both idealtypical developmental stages of conversion, and constitutes a kind of therapeutic discourse, which thrives on the interpretation of experience through a pedagogical scheme of explanation, which runs contrary to everyday perceptions and opens up new perspectives, thus inevitably generating ambiguity by 'splitting the codes' (TURNER (1986: 56))^[334] and thereby producing the potential for a transformation of meaning and, subsequently, conduct.

Because the appeal to rationality is predominant in Jain discourse, which conventionally contrasts the three jewels (ratna-traya) of right insight (samyag-darśana), right knowledge (samyag-jñāna) and right conduct (samyak-cāritra) to 'blind ritualism',^[335] it seemed legitimate to privilege the perspective of the ascetics in this essay, which are trained in Jain doctrine. The importance of their power of persuasion for the continuation of the Jain tradition is a universal topos of Jain narrative and biographical literature. There, the problem of the moral ambivalence of religious rhetoric is explicitly addressed as a form of necessary violence (āvassayahiṁsā <āvaśyaka-hiṁsā>), to be repented by means of the obligatory ascetic rites (āvaśyaka). I have not discussed technical Jain theories of suggestion, implication, figures of speech, or narrative genres, nor any particular linguistic exchange in the manner of the ethnography of speaking, but concentrated on the principles of Jain discourse itself, particularly the ones concerning the illegitimacy of 'unnecessary violent' (anāvassaya hiṁsā) speech. In this way, I hope to have shown how structures of traditional authority together with the constraints of given circumstances directly or indirectly pre-empt processes of negotiated meaning by channelling them in a certain direction. Even if the principles of rational inquiry are upheld by Jain doctrine,^[336] open critical inquiry as defined by the theory of communicative action in not possible within the confines of the traditional religious institutions.

The comparison between the theory of communicative action and Jain discourse ethics showed nevertheless significant similarities. Both approaches are rule-oriented, not goal-oriented. That is, they are concerned with the general interest of many, not with the eudaemonic perspective of a single actor, despite the fact that the methods of universalisation are different. The respective ideals of consensus and non-violence mutually implicate each other. Basic non-violence is presupposed by communicative action, and the general interest of all is presupposed by universal non-violence. Though the criterion of generalisability, equal interest, is not theorised in Jain philosophy, and only touched upon with reference to specific negative rights such as the privileged case of the universal interest in avoiding pain,^[337] the scope of the moral universe is extended from humanity to all living beings, whose essential spiritual equality is a fundamental principle of Jaina philosophy.^[338] The vanishing points of both theories, the ideal consensus of an infinite community of interpretation and the ideal omniscient observer, presuppose absolute knowledge and absolute consensus. Yet, there are two significant differences. The main difference between the transcendental pragmatics of mutual recognition and the monadological Jain ethics of non-violence concerns the nature of the fundamental principles. The former is predicated on positive norms and the latter on norms of prohibition.^[339] The implicit method of universalisation of Jain ethics is the double negation, that is, the negation of non-generalisable statements. The resulting priority of physical non-action as a theoretical limiting case (not as a practical maxim) unburdens the doctrine of discussions of specific dilemmas of norm application, thus safeguarding both generalisability and contextual determinateness, while maintaining a perspective of disengagement with the world and non-specific positive duties. The second main difference between the two types of discourse ethics concerns the moral division of labour presupposed by Jain norms of discourse, which does not permit equal communicative freedom to take positions on validity claims, but privileges institutionally verified competent speakers (āpta).^[340] Having emerged under historical conditions of normative inequality, Jain discourse ethics is not at all concerned with questions of human justice, only with negative individual freedom.

Dumont and Marriott posed the question whether Jainism, built from the same materials as other South Asian religions, can be interpreted as a blueprint for the formation of 'strategic groups', for instance by being connected with a set of specific procedures or dominant strategies, which are derived either from the structure of its dominant ideological codes jīva / ajīva and ahiṁsā / hiṁsā and / or the characteristic social position of its dominant lay-followers. Put in this way, any answer of the question must be vulnerable to the critique of socio-cultural 'essentialism' as 'ahistorical' and 'reductionist'. But to ask which principles and procedures the Jains themselves regard as 'essential' for the validation of their own politics of cultural synthesis remains indispensable. At least five derivative, and still accepted, paradigmatic pragmatic orientations for contexts of interaction between mendicants and non-mendicants can be isolated on the basis of the Āyār and the DVS: (1) impersonalisation, (2) nominalisation (objectivation), (3) degrees of non-speech, silence, and selective non-interaction, and (4) avoiding disagreement by presupposing common ground. All these strategies leave a speaker with a number of defensible interpretations which are technically neither true nor false (satyāsatya) and therefore useful to gloss over gaps between the often contradictory doctrinal and contextual implications of a speech act. The first three strategy types are those of negative politeness, which generally emphasise the mutual autonomy and non-interference of the interlocutors, for instance, by transforming directives into assertives. The last strategy type is a specific instance of positive politeness strategies, which are used to avoid conflict (and thus violence). For the same purpose off-record strategies are employed, which are considered as legitimate forms of symbolic violence, if used for the furtherance of religious insight. The overall result of this preliminary investigation of Jain discourse resonates with PAINE's (1981: 3) and BRENNEIS'–MYERS' (1984: 12) observation that in many societies, especially in those without elaborated hierarchies or structures of open coercion, conflict or contradiction, while often endemic, is rarely discussed openly, and expressed confrontation or coercion avoided through indirect speech, oriented toward the creation or maintenance of co-operation and the attainment of basic consensus, without saying so. Of course, not only particular speech acts but even the Jain maxims themselves can be read as generalised strategies, because they embody a certain directionality or orientation toward the world. The differentia specifica between the elements of Jain ontology and those of the culturally dominant religious systems of Hinduism, then, opens up negatively determined spaces for a distinct style of communicative action and rhetorical manipulation with characteristic multiple ambiguities and syncretic effects to be studied by future sociolinguistic investigations of Jain discourse.

BIBLIOGRAPHY

ALBERT 1991 = Albert, Hans: Traktat über kritische Vernunft. Fünfte erweiterte und verbesserte Auflage. J.C.B. Mohr (Paul Siebeck), Tübingen 1991 [first edition: Tübingen 1968. English translation: Treatise on Critical Reason. Translated by Mary V. Rorty. Princeton University Press, Princeton 1985].

ALBERT 1994 = Albert, Hans: Kritik der reinen Hermeneutik. J.C.B. Mohr (Paul Siebeck), Tübingen 1994.

ALBERT 2003 = Albert, Hans: Transzendentale Träumereien: Karl-Otto Apels Sprachspiele und sein hermeneutischer Gott. Hoffman & Campe, Hamburg 1975 [reprinted in: Kritik des transzendentalen Denkens. J.C.B. Mohr (Paul Siebeck), Tübingen 2003: 7–128).

ALEXY 1996 = Alexy, Robert: Theorie der juristischen Argumentation: Die Theorie des rationalen Diskurses als Theorie der juristischen Begründung. Dritte Auflage. Suhrkamp, Frankfurt am Main 1990 [first edition: 1983. English translation: A Theory of Legal Argumentation. Translated by Ruth Adler and Neil MacCormick. Oxford University Press, Oxford 1989].

ALI 2004 = Ali, Daud: Courtly Culture and Political Life in Early Medieval India. Cambridge University Press, Cambridge 2004.

ALSDORF 1966 = Alsdorf, Ludwig: The Āryā Stanzas of the Uttarājjhāya. Contributions to the Text History and Interpretation of a Canonical Jaina Text. Abhandlungen der Geistes- und Sozialwissenschaftlichen Klasse Jahrgang 1966 – Nr. 2, Verlag der Akademie der Wissenschaften und der Literatur in Mainz in Kommission bei Franz Steiner, Wiesbaden 1966: 154–220.

AṇD = Aṇuogaddārāiṁ [Anuyoga-dvāra]. T. Hanaki (English tr.): Aṇuogaddārāiṁ (English Translation). Prakrit Jain Institute Research Publications Series Vol. 5, Vaishali 1970.

APEL 1973 = Apel, Karl-Otto: Transformation der Philosophie. 2 Bände, Suhrkamp, Frankfurt am Main 1973 [English translation (selection): Towards a Transformation of Philosophy. Routledge and Kegan Paul, London 1980].

APEL 1993 = Apel, Karl-Otto: 'Is Intentionality more Basic than Linguistic Meaning?' In: LEPORE–VAN GULICK (1993: 31–56).

ARENS 1989 = Arens, Edmund: 'Theologie nach Habermas: Eine Einführung', in: Edmund Arens (ed.): Habermas und die Theologie. Patmos, Düsseldorf 1989: 9–38.

ARENS 1991 = Arens, Edmund: 'Kommunikative Rationalität und Religion: Die Theorie des kommunikativen Handelns als Herausforderung politischer Theologie', in: Edmund Arens(ed.): Erinnerung, Befreiung, Solidarität: Benjamin, Marcuse, Habermas und die Politische Theologie. O. John & P. Rottländer. Patmos, Düsseldorf 1991: 145–200.

ARENS 1992 = Arens, Edmund: 'Domination and Communication', in: REIMER (1992: 247–62).

ARENS 1995 = Arens, Edmund: Christopraxis: A Theology of Action. Fortress Press, Minneapolis 1995 [first edition: Christopraxis: Grundzüge theologischer Handlungstheorie (Quaestiones disputatae). Herder, Freiburg 1992].

ARISTOTLE = See PH.

ATLAS 2005 = Atlas, Jay David: Logic, Meaning, and Conversation: Semantic Underdeterminacy, Implicature, and their Inference. Oxford University Press, Oxford 2005.

AUSTIN 1962 = Austin, John Langshaw: How to Do Things with Words. The William James Lectures delivered at Harvard University in 1955. Clarendon Press, Oxford 1962.

ĀvNi = Āvassaya-nijjutti [Āvaśyaka-niryukti]. Edited with Haribhadra's Ṭīkā. Agamodaya Samiti, Bombay 1918.

Āyār = Āyāraṁga-sutta [Ācārāṅga-sūtra]. (1) [English translation:] JACOBI (1884: 1–216). (2) [Original Ardhamāgadhī-Text:] Tulsī, Ācārya, Muni Nathmal (eds.): Aṅgasuttāṇi. Vol. 1. Second Edition. Jain Viśva Bhāratī, Lāḍnūṁ 1992: 1–248 [first edition: 1974].

ĀyārBh = Ācārāṅga-bhāṣya. Ganadhipati Tulsi (Vācanā Pramukha), Acharya Mahaprajna (Bhāṣyakāra), Nathmal Tatia, Muni Dulaharaj, Muni Mahendra Kumar (English Rendering): Acharanga-Bhasyam. English Translation of the Original Text of Ayaro together with its Roman Transliteration and Bhasyam (Sanskrit Commentary). Jain Vishwa Bharati, Ladnun 2001.

ĀyārD = Āyāra-dasāo [Ācāra-daśāḥ]. Schubring, Walter; Caillat, Colette: Drei Chedasūtras des Jaina-Kanons. Āyāradasāo, Vavahāra, Nisīha. Alt- und Neuindische Studien 11, De Gruyter, Hamburg 1966

BABB 1994 = Babb, Lawrence A.: 'The Great Choice: Worldly Values in a Jain Ritual Culture.' History of Religions 34,1 (1994) 15–38.

BAHM 1957 = Bahm Archie J.: 'Does Seven-Fold Predication Equal Four-Cornered Negation Reversed?' Philosophy East and West 7,3–4 (1957) 127– 130.

BALBIR 1983 = Balbir, Nalini: 'The Micro-Genre of Dāna-Stories in Jaina Literature: Problems of Interrelation and Diffusion.' Journal of the American Oriental Society 11 (1983) 145–61.

BALBIR 1984 = Balbir, Nalini: 'Normalizing Trends in Jaina Narrative Literature', Indologica Taurinensia 12 (1984) 25–37.

BALBIR 1987 = Balbir, Nalini: 'The Perfect Sūtra as Defined by the Jainas.' Bulletin D'Études Indiennes 3 (1987) 3–21.

BALBIR 1993 = Balbir, Nalini: Āvaśyaka-Studien. Introduction Générale et Traductions. Alt- und Neuindische Studien 45,1. Franz Steiner Verlag, Stuttgart 1993.

BALCEROWICZ 2003 = Balcerowicz, Piotr: 'Some Remarks on the Naya Method', in: Piotr Balcerowicz: Essays in Jaina Philosophy and Religion. Motilal Banarsidas, Delhi 2003: 37–70.

BAUM 1976 = Baum, Rainer C.: 'On Societal Media Dynamics', in: Jan J. Loubser, Rainer C. Baum, Andrew Effrat, Victor Meyer Lidz (eds.): Exploration in General Theory in Social Science. Essays in Honor of Talcott Parsons. The Free Press, New York 1976: 579 ff.

BECHERT 1961 = Bechert, Heinz: 'Aśokas "Schismenedikt" und der Begriff Sanghabheda.' Wiener Zeitschrift für die Kunde Südasiens 5 (1961) 18–52.

BECHERT 1978 = Bechert, Heinz: 'Introduction: Report on the Symposion', in: Heinz Bechert: Buddhism in Ceylon and Studies on Religious Syncretism in Buddhist Countries. Vanderhoeck & Ruprecht, Göttingen 1978: 13–27.

BERNSTEIN 1964 = Bernstein, Basil: 'Elaborated and Restricted Codes: Their Social Origins and some Consequences.' American Anthropologist (N.S.) 66, 6, II (1964) 55–69.

BERNSTEIN 1971 = Bernstein, Basil: Class, Codes, and Control: Theoretical Studies Towards a Sociology of Language. Vol. 1. Routledge and Kegan Paul, London 1971.

BERNSTEIN 1996 = Bernstein, Basil: 'Vertical and Horizontal Discourse: An Essay', in: Basil Bernstein: Pedagogy, Symbolic Control and Identity: Theory, Research, Critique. Taylor and Francis, London 1996: 155–74.

BHARADWAJA 1984 = Bharadwaja, V. K.: 'Rationality, Argumentation and Embarrassment: A Study of Four Logical Alternatives (catuṣkoṭi) in Buddhist Logic.' Philosophy East and West 34,3 (1984) 303–319.

BHARATI 1975 = Bharati, Agehananda: 'On Intentional Language (Sandhābhāṣā).' The Tantric Tradition. Rider & Company, London 1975: 164–84.

BHATT 1978 = Bhatt, Bansidhar: The Canonical Nikṣepa. Studies in Jaina Dialectics. E. J. Brill (Indologica Berolinensa 5), Leiden 1978.

BLOCH 1975 = Bloch, Maurice: 'Introduction.' Political Oratory in Traditional Society. In: Maurice Bloch (ed.): Academic Press, London 1975: 1–28.

BLOOMFIELD 1923 = Bloomfield, Maurice: 'The Śālibhadra Carita: A Story of Conversion to Jaina Monkhood.' Journal of the American Oriental Society 43 (1923) 257–312.

BOURDIEU 1991a = Bourdieu, Pierre: 'Authorized Language: The Social Conditions for the Effectiveness of Ritual Discourse', in: Pierre Bourdieu: Language and Symbolic Power. Polity Press, Cambridge 1991: 107–16 [English translation by Gino Raymond and Matthew Adamson; most essays previously published in: Ce que parler veut dire: l'economie des e'chnages linguistiques. Librairie Arthème Fayard, Paris 1982].

BOURDIEU 1991b = Bourdieu, Pierre: 'On Symbolic Power', in: Pierre Bourdieu: Language and Symbolic Power. Polity Press, Cambridge 1991: 163– 170 [first edition: Cambridge 1977].

BRENNEIS–MYERS 1984

= Brenneis, Donald L.; Fred R. Myers: 'Introduction.' Eds. D. L. Brenneis, F. R. Myers (eds.): Dangerous Words: Language and Politics in the Pacific. New York: University Press, 1984: 1–29.

BRONKHORST 1993a = Bronkhorst, Johannes: 'Review: Oetke 1991.' Asiatische Studien 47,3 (1993) 501–11.

BRONKHORST 1993b = Bronkhorst, Johannes: 'Remarks on the History of Jaina Meditation', in: SMET–WATANABE (1993: 151–162).

BRONKHORST 1999 = Bronkhorst, Johannes: Why is there Philosophy in India? 1998 Gonda Lecture. Royal Netherlands Academy of Arts and Science, Amsterdam 1999.

BROWN–LEVINSON 1978

= Brown, Penelope & Levinson, Stephen: 'Universals in Language Usage: Politeness Phenomena', in: E. Goody (ed.): Questions and Politeness. Strategies in Social Interaction. Cambridge University Press, Cambridge 1978: 56–310.

BRUHN 1954 = Bruhn, Klaus: Śīlānkas Cauppaṇṇamahāpurisacariya. Ein Beitrag zur Kenntnis der Jaina-Universalgeschichte. De Gruyter, Hamburg 1954.

BRUHN 1983 = Bruhn, Klaus: 'Repetition in Jaina Narrative Literature', Indologica Taurinensia 11 (1983) 27–75.

BRUHN 1987a = Bruhn, Klaus: 'Das Kanonproblem bei den Jainas', in: A. & J. Assmann (eds.): Kanon und Zensur. Beiträge zur Archäologie der Literarischen Kommunikation II. Wilhelm Fink Verlag, München 1987: 100–12.

BRUHN 1987b = Bruhn, Klaus: 'Soteriology in Early Jainism', in: Harry Falk (ed.): Hinduismus und Buddhismus. Festschrift für Ulrich Schneider. Freiburg 1987: 61–86.

BRUHN 1993 = Bruhn, Klaus: 'Sectional Studies in Jainology II.' Berliner Indologische Studien 7 (1993) 9–58.

BRUHN 1997–98 = Bruhn, Klaus: "Five Vows and Six Avashyakas: The Fundamentals of Jaina Ethics." Ed. C. Geerdes, 1997–1998 [http://herenow4u.de/eng/spr/religion/Bruhn.html].

BRUHN–HÄRTEL 1978

= Bruhn, Klaus; Herbert Härtel: 'Editors' Foreword', in: Bansidhar Bhatt: The Canonical Nikṣepa: Studies in Jaina Dialectics. Indologica Berolinensa 5, E. J. Brill, Leiden 1978: v–vi.

BURGHART 1978a = Burghart, Richard: The History of Janakpurdham: A Study of Asceticism and the Hindu Polity. Ph.D. thesis, The University of London, London 1978.

BURGHART 1978b = Burghart, Richard: 'Hierarchical Models of the Hindu Social System.' Man (N.S.) 13,4 (1978) 519–36.

BURGHART 1983 = Burghart, Richard: 'For a Sociology of Indias: An Intracultural Approach to the Study of "Hindu Society".' Contributions to Indian Sociology (N.S.) 17 (1983) 275–99.

BURGHART 1985 = Burghart, Richard: 'Introduction: Theoretical Approaches in the Anthropology of South Asia', in: BURGHART–CANTLIE (1985: 1–14).

BURGHART 1996 = Burghart, Richard: 'The Conditions of Listening: The Everyday Experience of Politics in Nepal.' C. J. Fuller, J. Spencer (eds.): The Conditions of Listening. Essays on Religion, History and Politics in South Asia. Oxford University Press, Delhi 1996: 300–318.

BURGHART–CANTLIE 1985

= Burghart, Richard; Cantlie, Audrey (eds.): Indian Religion. Curzon Press, London 1985.

CAILLAT 1984 = Caillat, Colette: 'Prohibited Speech and Subhāsita in the Theravāda Tradition', Indologica Taurinensia 12 (1984) 61–73.

CAILLAT 1991 = Caillat, Colette: 'The Rules Concerning Speech (Bhāsā) in the Āyāranga- and Dasaveyāliya-Suttas', in: M. A. Dhaky, S. Jain (eds.): Aspects of Jainology. Pt. Dalsukhbhai Malvania Felicitation Volume. Vol. 3. P. V. Research Institute, Varanasi 1991: 1–15.

CARNAP 1931 = Carnap, Rudolph: 'Die Überwindung der Metaphysik durch die logische Analyse der Sprache.' Erkenntnis 2,4 (1931) 219–41.

CARRITHERS 1990 = Carrithers, Michael: 'Jainism and Buddhism as Enduring Historical Streams.' Journal of the Anthropological Society of Oxford 21,2 (1990) 141–63.

CARRITHERS 1991 = Carrithers, Michael: 'The Foundations of Community among Southern Digambar Jains: An Essay on Rhetoric and Experience.' CARRITHERS–HUMPHREY (1991: 261–86).

CARRITHERS 1992 = Carrithers, Michael: Why Humans have Cultures: Explaining Anthropology and Social Diversity. Oxford University Press, Oxford 1992.

CARRITHERS– HUMPHREY 1991

= Carrithers, Michael; Humphrey, Caroline (eds.): The Assembly of Listeners: Jains in Society. Cambridge University Press, Cambridge 1991.

CASSIRER 1923–1929 = Cassirer, Ernst: Philosophie der symbolischen Formen. I–III. Zweite Auflage. Wissenschaftliche Buchgesellschaft, Darmstadt 1994 [first edition: Darmstadt 1923–1929. English translation: The Philosophy of Symbolic Forms. I–III. Translated by Ralph Manheim. Yale University Press, New Haven 1953, 1955, 1957].

CHI 1974 = Chi, Richard S. Y.: 'Topics on Being and Logical Reasoning.' Philosophy East and West 24,3 (1974) 293–300.

CHOMSKY 1965 = Chomsky, Noam: Aspects of the Theory of Syntax. The M. I. T. Press, Cambridge (Massachusetts) 1965.

COLPE 1987 = Colpe, Carsten: 'Syncretism', in: Mircea Eliade (ed.): The Encyclopaedia of Religion, Vol. 14. Macmillan & Free Press, New York 1987: 218–27.

CORT 1989 = Cort, John E.: Liberation and Wellbeing: A Study of the Mūrtipūjak Jains of North Gujarat. Ph.D. dissertation, Harvard University, Harvard 1989.

CORT 1992 = Cort, John E.: 'Śvetāmbar Mūrtipūjak Jain Scripture in a Performative Context', in: J.R. Timm: Texts in Contexts. Traditional Hermeneutics in South Asia. State University of New York Press, New York 1992: 171–94.

CORT 1995 = Cort, John E.: '"Intellectual Ahiṁsā" Revisited: Jain Tolerance and Intolerance of Others.' Philosophy East and West 50,3 (2000) 324–47.

CORT 1995 = Cort, John E.: 'Genres of Jain History.' Journal of Indian Philosophy 23 (1995) 469–506.

CORT 2001 = Cort, John E.: 'The Intellectual Formation of a Jain Monk: A Śvetāmbara Monastic Curriculum.' Journal of Indian Philosophy 29 (2001) 327–49.

DAVIDSON 1984 = Davidson, Donald: 'Belief and the Basis of Meaning', in: D. Davidson: Inquiries into Truth and Interpretation. Clarendon Press, Oxford 1984: 141–154 [first published in: Synthèse 27 (1974) 309–23].

DAVIS 1998 = Davis, Wayne A.: Implicature: Intention, Convention, and Principle in the Failure of Gricean Theory. Cambridge University Press, Cambridge 1998.

DELEU 1970 = Deleu, Jozef: Viyāhapannatti (Bhagavaī). The Fifth Anga of the Jaina Canon. Introduction, Critical Analysis, Commentary & Indexes. Rijksuniversiteit de Gent, Brugge 1970.

DERRETT 1980 = Derrett, J. Duncan M.: 'Scrupulousness and a Hindu-Jain Contract.' Journal of the Royal Asiatic Society of Great Britain and Ireland (1980) 144–167.

DESHPANDE 1979 = Deshpande, Madhav M.: Sociolinguistic Attitudes in India: An Historical Reconstruction. With a Foreword by Murray B. Emmeneau. Karoma Publishers, Ann Arbor 1979.

DESHPANDE 1990 = Deshpande, Madhav M.: 'Changing Conceptions of the Veda: From Speech Acts to Magical Sounds.' Adyar Library Bulletin 54 (1990) 1–41.

DIXIT 1978 = Dixit, Krishna Kumar: Jaina Ontology. L. D. Institute of Indology, Ahmedabad 1978.

DÖBERT 1973 = Döbert, R.: Systemtheorie und die Entwicklung religiöser Deutungssysteme. Suhrkamp, Frankurt am Main 1973.

DONOVAN 1976 = Donovan, Peter: Religious Language. Sheldon Press, London 1976.

DRECHSEL 1994 = Drechsel, Paul: Sozialstruktur und kommunikatives Handeln: Reflexionen über eine postmoderne Ethno-Soziologie. Lit Verlag, Münster 1994.

DUMONT 1977 = Dumont, Louis: Homo aequalis. Gallimard, Paris 1976 [English translation: From Mandeville to Marx: The Genesis and Triumph of Economic Ideology. Chicago University Press, Chicago 1977].

DUMONT 1980 = Dumont, Louis: Homo Hierarchicus: The Caste System and its Implications. Translated from the French by Mark Sainsbury, Louis Dumont and Basia Gulati. Complete Revised English Edition. University of Chicago Press, Chicago 1980 [first edition: Homo hierarchicus: Le système des castes et ses implications. Editions Gallimard, Paris 1966].

DUNDAS 1985 = Dundas, Paul: 'Food and Freedom: The Jaina Sectarian Debate on the Nature of the Kevalin', Religion 15 (1985) 161–198.

DUNDAS 1996 = Dundas, Paul: 'Somnolent Sūtras: Scriptural Commentary in Śvetāmbara Jainism.' Journal of Indian Philosophy 24 (1996) 73–101.

DUNDAS 2007 = Dundas, Paul: 'The Non-Violence of Violence: Jain Perspectives on Warfare, Asceticism and Worship', in: J.R. Hinnells, R. King (eds.): Religion and Violence in South Asia: Theory and Practice. Routledge, London 2007: 41–61.

DURBIN 1970 = Durbin, M.: 'The Transformational Model of Linguistics and its Implications for an Ethnology of Religion: A Case Study of Jainism.' American Anthropologist 72 (1970) 334–42.

DVS = Ārya Sayyambhava: Dasa-veyāliya-sutta [Daśa-vaikālika-sūtra]. (1) Ernst Leumann (ed.), Walther Schubring (tr.): The Dasaveyāliya Sutta. Introduction and Notes, by Walther Schubring. The Managers of the Sheth Anandji Kalianji, Ahmedabad 1932. (2) Kustur Chand Lalwani (tr.): Ārya Sayyambhava's Daśavaikālika Sūtra. With Translation and Notes. Motilal Banarsidas, Delhi 1973. (3) Acārya Tulsī [Vācaka Pramukha], Muni Nathmal [Sampādaka aur Vivecaka] (eds.): Dasaveāliyaṁ (Mūlapāṭha, Saṁskṛt Chāyā, Hindī Anuvāda tathā ṭippaṇa). Jain Viśva Bhāratī, Lāḍnūṁ 1974 [first edition: 1964].

ELIAS 1983 = Elias, Norbert: Die höfische Gesellschaft: Untersuchungen zur Soziologie des Königtums und der höfischen Aristokratie. Suhrkamp, Frankfurt am Main 1983 [Submitted Habilitation 1933. First edition: Luchterhand, Darmstadt and Neuwied 1969. English translation: The court society. Translated by Edmund Jephcott. Blackwell, Oxford 1983].

FAUCONNIER 1981 = Fauconnier, Gilles: 'Social Ritual and Relative Truth in Natural Language', in: K. Knorr-Cetina, A.V. Cicourel (eds.): Advances in Social Theory and Methodology. Routledge & Kegan Paul, Boston 1981: 175–202.

FAURE 1991 = Faure, Bernard: The Rhetoric of Immediacy: A Cultural Critique of Ch'an / Zen Buddhism. Princeton University Press, Princeton 1991.

FAURE 1993 = Faure, Bernard: Chan Insights and Oversights: An Epistemological Critique of the Chan Tradition. Princeton University Press, Princeton 1993.

FERGUSON 1959 = Ferguson, Charles A.: 'Diglossia.' Word 15 (1959) 325–40 [reprinted: GIGLIOLI (1972: 232–51)].

FINDLEY 1989 = Findley, Ellison Banks: 'Māntra kaviśastā: Speech as Performative in the Ågveda.' H.P. Alper (ed.): Understanding Mantras. State University of New York Press, Albany 1989: 15–48.

FISHMAN 1967 = Fishman, Joshua A.: 'Bilingualism with and without Diglossia; Diglossia with and without Bilingualism.' Journal of Social Issues 23,2 (1967) 29–38.

FISHMAN 2006 = Fishman, Joshua A.: 'A Decaloge of Theoretical Perspectives for a Sociology of Language and Religion', in: T. Omoniyi, J.A. Fishman (eds.): Explorations in the Sociology of Language and Religion. John Benjamins Publishing, Amsterdam 2006: 13–25.

FLÜGEL 1993 = Flügel, Peter: 'Worshipping the Ideal King: On the Social Implications of Medieval Jain Conversion Stories', Paper presented to the Jains in History and Culture Workshop, Amherst College, June 1993. Unpublished.

FLÜGEL 1994 = Flügel, Peter: Askese und Devotion: Das Rituelle System der Terāpanth Śvetāmbara Jains. Doctoral Dissertation, Johannes Gutenberg-Universität Mainz, Mainz 1994.

FLÜGEL 1995–1996 = Flügel, Peter: 'The Ritual Circle or the Terāpanth Śvetāmbar Jains.' Bulletin D'Études Indiennes 13 (1995–96) 117–76.

FLÜGEL 1997 = Flügel, Peter: 'Review: J. Laidlaw 1995: Riches and Renunciation.' Journal of the Royal Anthropological Institute 3,2 (1997) 401–2.

FLÜGEL 2000 = Flügel, Peter: 'Protestantische und Post-Protestantische Jaina Reformbewegungen: Zur Geschichte und Organisation der Sthānakavāsī I.' Berliner Indologische Studien 15–17 (2003) 149–240.

FLÜGEL 2005 = Flügel, Peter: 'The Invention of Jainism: A Short History of Jaina Studies.' Journal of Jaina Studies 11 (2005) 1–19 (Kyoto) [also: International Journal of Jain Studies 1 2005: www.soas.ac.uk/ijjs].

FLÜGEL 2006a = Flügel, Peter: 'Demographic Trends in Jaina Monasticism.' Peter Flügel (ed.): Studies in Jaina History and Culture: Disputes and Dialogues. Routledge, London 2006: 312–98

FLÜGEL 2006b = Flügel, Peter: 'Jainism and Society [Review Article of J. E. Cort. 2002. Jains in the World. Religious Values and Ideology in India].' Bulletin of the School of Oriental and African Studies 69,1 (2006) 91–112.

FLÜGEL (forthcoming) = Flügel, Peter. 'The Power of Death: The Politics of Relic Worship Amongst the Jains', in: Peter Flügel; Gustaaf Houtman (eds.): Asceticism and Power in South and Southeast Asia. Routledge, London in press.

FOLKERT 1993 = Folkert, Kendall W.: Scripture and Community: Collected Essays on the Jains. Ed. J. E. Cort. Scholars Press, Atlanta 1993.

FOUCAULT 1981 = Foucault, Michel: L'ordre du discours. Gallimard, Paris 1971 [English translation: 'The Order of Discourse.' Translated by Ian McLeod. In: R. Young (ed.): Untying the Text: A Poststructuralist Reader. Routledge and Kegan Paul, London 1981: 48–78].

FRIED 1978 = Fried, C.: Right and Wrong. Cambridge (Massachusetts) 1978.

FUCHS 1989 = Fuchs, Peter: 'Die Weltflucht der Mönche: Anmerkungen zur Funktion des monastisch-asketischen Schweigens', in: P. Fuchs, N. Luhmann (eds.): Reden und Schweigen. Suhrkamp, Frankfurt am Main 1989: 21–45.

GADAMER 1993 = Gadamer, Hans-Georg: Gesammelte Werke II. J.C.B. Mohr (Paul Siebeck), Tübingen 1993.

GAEFFKE 1970 = Gaeffke, P.: 'On the Conception of the Dialogue in Hindi Narratives', Wiener Zeitschrift für die Kunde Süd- und Ostasiens 14 (1970) 33–38.

GANERI 1999 = Ganeri, Jonardon: Semantic Powers: Meaning and the Means of Knowing in Classical Indian Philosophy. Clarendon Press, Oxford 1999.

GANERI 2001 = Ganeri, Jonardon: Philosophy in Classical India. Routledge, London 2001.

GANERI 2002 = Ganeri, Jonardon: 'Jaina Logic and the Philosophical Basis of Pluralism.' History and Philosophy of Logic 23 (2002) 267–81.

GARFINKEL–SACKS 1970 = Garfinkel, Harold; Sacks, Harvey: 'On Formal Structures of Practical Actions', in: J.C. McKinney, E.A. Tiryakian (eds.): Theoretical Sociology. Appleton–Century–Crofts, New York 1970: 337–366.

GERT 1973 = Gert, Bernard: The Moral Rules: A New Rational Foundation for Morality. Harper & Row, New York 1973.

GHATAGE 1938 = Ghatage, A.M.: 'Parallel Passages in the Daśavaikālika and the Ācārāṅga.' New Indian Antiquary 1,2 (1938) 130–37.

GHATAGE 1996–2003 = Ghatage, A.M. (ed.): A Comprehensive and Critical Dictionary of the Prakrit Languages with Special Reference to Jain Literature. Vol. I– III.1–2. Bhandarkar Oriental Research Institute, Pune 1996–2003.

GIGLIOLI 1972 = Giglioli, P. P. (ed.): Language and Social Context. Penguin, Harmondsworth 1972.

GIRARD 1977 = Girard, R.: La violence et le sacré. Editions Bernard Grasset, Paris 1972 [English translation: Violence and the Sacred. Translated by P. Gregory. The Johns Hopkins University Press, Baltimore1977].

GLADIGOW 1997 = Gladigow, Burkhard: 'Erwerb religiöser Kompetenz. Kult und Öffentlichkeit in den klassischen Religionen', in: G. Binder, K. Ehrlich (eds.): Religiöse Kommunikation—Formen und Praxis vor der Neuzeit: Stätten und Formen der Kommunikation im Altertum VI. Wissenschaflicher Verlag Trier, Trier 1997: 103–118.

GLASENAPP 1915 = Glasenapp, Helmuth von: Die Lehre vom Karma in der Philosophie der Jainas. Otto Harrassowitz, Leipzig 1915 [English translation: The Doctrine of Karman in Jain Philosophy. Translated from the original German by B. Gifford and revised by the author. Ed. H. R. Kapadia. Bombay: Bai Vijibai Jivanlal Panalal Charity Fund, 1942].

GLUCKMAN 1955 = Gluckman, Max: The Judicial Process among the Barotse of Northern Rhodesia. University Press, Manchester1955.

GÖHLER 1995a = Göhler, Lars: Wort und Text bei Kumārila Bhaṭṭa. Peter Lang, Frankfurt am Main 1995.

GÖHLER 1995b = Göhler, Lars: 'Gab es im alten Indien eine Sprechakttheorie?' Beiträge zur Geschichte der Sprachwissenschaft 5 (1995) 65–89.

GOMBRICH 1971 = Gombrich, Richard: Precept and Practice: Traditional Buddhism in the Rural Highlands of Ceylon. Oxford University Press, Oxford 1971.

GOMBRICH 1988 = Gombrich, Richard: Theravāda Buddhism: A Social History from Ancient Benares to Modern Colombo. Routledge & Kegan Paul, London 1988.

GOMBRICH 1996 = Gombrich, Richard: How Buddhism Began: The Conditional Genesis of the Early Teachings. Athlone, London 1996.

GONDA 1959 = Gonda, Jan: 'Why are Ahiṁsā and Similar Concepts often Expressed in a Negative Form?' Jan Gonda: Four Studies in the Language of the Veda. Disputationes Theno-Trajectinaeis. Mouton, 'S-Gravenage 1959: 95–117.

GOONASEKERE 1986 = Goonasekere, Ratna Sunilsantha Abhayawardana: Renunciation and Monasticism among the Jainas of India. Ph.D. Dissertation. University of California, San Diego 1986.

GRANOFF 1992 = Granoff, Phyllis: 'The Violence of Non-Violence: A Study of Some Jain Responses to Non-Jain Religious Practices.' The Journal of the International Association of Buddhist Studies 15,1 (1992) 1–43.

GRANOFF 1993 = Granoff, Phyllis: 'Going by the Book: The Role of Written Texts in Medieval Jain Sectarian Conflicts.' Jain Studies in Honour of Jozef Deleu. In: SMET–WATANABE (1993: 315–38).

GRICE 1975 = Grice, H. Paul: 'Logic and Conversation.' P. Cohen, J. L. Morgan (eds.): Syntax and Semantics. Vol. 3. Academic Press, London 1975: 41–58.

GRICE 1978 = Grice, H. Paul: 'Further Notes on Logic and Conversation.' P. Cole (ed.): Syntax and Semantics. Vol. 9. Academic Press, New York 1978: 113–28.

GRIFFITHS 1981 = Griffiths, Paul: 'Concentration or Insight: The Problematic of Theravāda Buddhist Meditation-Theory.' Journal of the American Academy of Religion 49,4 (1981) 605–624

GUMPERZ 1961 = Gumperz, John J.: 'Speech Variation and the Study of Indian Civilization.' American Anthropologist (N.S.) 63,5,1 (1961) 976–88.

GUMPERZ 1964 = Gumperz, John J.: 'Linguistic and Social Interaction in Two Communities.' American Anthropologist (N.S.) 66,6,2 (1964) 137–53.

GUMPERZ 1972 = Gumperz, John J.: 'The Speech Community.' D.L. Shils (ed.): International Encyclopedia of the Social Sciences. Macmillan, London 1968: 381–86 [reprinted: GIGLIOLI (1972: 219–31)].

GUMPERZ 1995 = Gumperz, John J.: Discourse Strategies. Cambridge University Press, Cambridge 1995 [first edition: Cambridge 1982].

GUMPERZ–HYMES 1986 = Gumperz, John J.; Hymes, Dell (Eds.): Directions in Sociolinguistics: The Ethnography of Communication. Holt, Rinehart, & Winston, New York1972: 35–71 [reprinted: Basil Blackwell, Oxford 1986].

GUNARATNE 1980 = Gunaratne, R. D.: 'Understanding Nāgārjuna's catuṣkoṭi.' Philosophy East & West 30,2 (1980) 211–239.

GUNARATNE 1986 = Gunaratne, R. D.: 'The Logical Form of catuṣkoṭi: A New Solution.' Philosophy East & West 36,3 (1986) 213–234.

GÜNTHER 1988 = Günther, Klaus: Der Sinn für Angemessenheit: Anwendungsdiskurse in recht und Moral. Suhrkamp, Frankfurt am Main 1988.

HAACK 1974 = Haack, Susan: Deviant Logic: Some Philosophical Ideas. Cambridge University Press, Cambridge 1974.

HABERMAS 1975 = Habermas, Jürgen: Zur Entwicklung der Interaktionskompetenz. Gesellschaft zur Förderung der Wissenschaft, Frankfurt am Main 1975.

HABERMAS 1980– 1981 = Habermas, Jürgen: Theorie des kommunikativen Handelns. 2 Bände. Suhrkamp, Frankfurt am Main 1980–1981 [English translation: HABERMAS (1984–1987)].

HABERMAS 1983 = Habermas, Jürgen: Moralbewußtsein und kommunikatives Handeln. Suhrkamp, Frankfurt am Main 1983 [English translation: HABERMAS (1990)].

HABERMAS 1984– 1987 = Habermas, Jürgen: The Theory of Communicative Action. Vol. 1–2. Translated by Thomas McCarthy. Polity Press, Cambridge 1984– 1987 [English translation of HABERMAS (1980–1981)].

HABERMAS 1984 = Habermas, Jürgen: Vorstudien und Ergänzungen zur Theorie des kommunikativen Handelns. Suhrkamp, Frankfurt am Main 1995 [first edition: 1984].

HABERMAS 1985 = Habermas, Jürgen: Der philosophische Diskurs der Moderne. Suhrkamp, Frankfurt am Main 1985.

HABERMAS 1986 = Habermas, Jürgen: 'Entgegnung.' A. Honneth, H. Joas (eds.): Kommunikatives Handeln. Beiträge zu Jürgen Habermas' 'Theorie des kommunikativen Handelns.' Suhrkamp, Frankfurt am Main 1986: 327–405.

HABERMAS 1988 = Habermas, Jürgen: Nachmetaphysisches Denken. Suhrkamp, Frankfurt am Main 1988.

HABERMAS 1990 = Habermas, Jürgen: Moral Consciousness and Communicative Action. Translated by Christian Lenhardt and Shierry Weber Nicholson. The M.I.T. Press, Cambridge (Massachusetts) 1990 [English translation of HABERMAS (1983)].

HABERMAS 1991 = Habermas, Jürgen: Erläuterungen zur Diskursethik. Suhrkamp, Frankfurt am Main 1991 [English translation: Justification & Application: Remarks on Discourse Ethics. Translated by Ciaran P. Cronin. The M.I.T. Press, Cambridge (Massachusetts) 1993].

HABERMAS 1993 = Habermas, Jürgen: 'Comments on John Searle: "Meaning, Communication, and Representation".' LEPORE–VAN GULICK (1993: 17–30).

HABERMAS 1996 = Habermas, Jürgen: 'On the Cognitive Content of Morality.' Proceedings of the Aristotelian Society 96,3 (1996) 335–358.

HABERMAS 1998 = Habermas, Jürgen: 'Reply to Symposium Participants, Benjamin N. Cardozo School of Law.' M. Rosenfeld, A. Arato (eds.): Habermas on Law and Democracy: Critical Exchanges. University of California Press, Berkeley 1998: 381–452.

HABERMAS 2004 = Habermas, Jürgen: Wahrheit und Rechtfertigung: Philosophische Aufsätze. Erweiterte Ausgabe. Suhrkamp, Frankfurt am Main 2004 [first edition: Frankfurt am Main 1999. English translation: Truth and Justification. Translation of the First Edition by Barbara Fultner. Polity Press, Cambridge 2003].

HABERMAS 2005 = Habermas, Jürgen: Zwischen Naturalismus und Religion: Philosophische Aufsätze. Suhrkamp, Frankfurt am Main 2005.

HACKER 1985 = Hacker, Paul: Grundlagen Indischer Dichtung und Indischen Denkens. Aus dem Nachlass herausgegeben von Klaus Rüping. Publications of the De Nobili Research Libarary 12. Sammlung de Nobili, Wien 1985.

HANDIQUI 1968 = Handiqui, Krishna Kanta: Yaśastilaka and Indian Culture. Or Soma Terāpanth deva's Yaśastilaka and Aspects of Jainism and Indian Thought and Culture in the Tenth Century. Jīvarāja Jaina Granthamālā No. 2, Jaina Saṁskṛti Saṁrakṣaka Saṅgha, Sholapur 1968 [first edition: 1949].

HARE 1972 = Hare, Richard Mervyn. 'Wrongness and Harm.' Essays on Moral Concepts, 92–109. Macmillan, London 1972.

HARE 1981 = Hare, Richard Mervyn: Moral Thinking: Its Levels, Method, and Point. Clarendon Press, Oxford 1981.

HARNAD 1999 = Harnad, Stevan: 'Re: Are Axioms Empirical?' 19 February (1999) 1 [http://www.ecs.soton.ac.uk/~harnad/Hypermail/Advanced.AI99/ 0009.html].

HAYNES 1991 = Haynes, Douglas E.: Rhetoric and Ritual in Colonial India: The Shaping of a Public Culture in Surat City, 1852–1928. University of California Press, Berkeley 1991

HEGEL 1981 = Hegel, Georg Wilhelm Friedrich: Phänomenologie des Geistes. Suhrkamp, Frankfurt am Main 1981 [first edition: 1807].

HEIDEGGER 1927 = Heidegger, Martin: Sein und Zeit. Max Niemeyer Verlag, Tübingen 1927 [English translation: Being and Time. Translated by J. Macquarrie & E. Robinson: Harper, New York 1962].

HERTEL 1922 = Hertel, Johannes: On the Literature of the Shvetambaras of Gujarat. Sächsische Forschungsinstitute in Leipzig. Forschungsinstitut für Indogermanistik Indische Abteilung Nr. 1, Merkert & Petters, Leipzig 1922.

HICK 1969 = Hick, John: 'Religious Faith as Experiencing-As.' G.N.A. Vesey (ed.): Talk of God. Macmillan, London 1969.

HOERNLE 1989 = Hoernle, A. F. Rudolf. See UD.

HORN 1973 = Horn, Laurence R.: 'Greek Grice: A Brief Survey of Proto-Conversational Rules in the History of Logic.' Chicago Linguistic Society 9 (1973) 205–14.

HORN 1985 = Horn, Laurence R.: 'Metalinguistic Negation and Pragmatic Ambiguity.' Language 61,1 (1985) 121–74.

HORN 2001 = Horn, Laurence R.: A Natural History of Negation. CSLI Publications, Stanford: 2001 [first edition: Chicago University Press, Chicago 1989].

HORN–WARD 2004 = Horn, Laurence R.; Ward, Gregory L. (eds.). The Handbook of Pragmatics. Oxford: Blackwell, 2004.

HÖSLE 1997 = Hösle, Vittorio: Die Krise der Gegenwart und die Verantwortung der Philosophie. 3. Auflage. Beck, München 1997.

HOUTMAN 1999 = Houtman, Gustaaf: Mental Culture in Burmese Crisis Politics: Aung San Suu Kyi and the National League for Democracy. Institute for the Study of Languages and Cultures of Asia and Africa, Tokyo 1999.

HUMPHREY– LAIDLAW 1994 = Humphrey, Caroline; Laidlaw, James: The Archetypal Actions of Ritual: A Theory of Ritual Illustrated by the Jain Rite of Worship. Clarendon Press, Oxford 1994.

HYMES 1972a = Hymes, Dell: 'On Communicative Competence', in: J. Pride, J. Holmes (eds.): Sociolinguistics. Penguin, Harmondsworth 1972 [first edition: 1971].

HYMES 1972b = Hymes, Dell: 'Models of the Interaction of Language and Social Life', in: GUMPERZ–HYMES (1986: 35–71).

JACOBI 1884 = Jacobi, Hermann: Jaina Sūtras I. Sacred Books of the East Vol. 22 Oxford University Press, Oxford 1884.

JACOBI 1895 = Jacobi, Hermann: Jaina Sūtras II. Sacred Books of the East Vol. 45 Oxford University Press, Oxford 1895.

JACOBI 1903 = Jacobi, Hermann: 'Über den nominalen Stil des wissenschaftlichen Sanskrit', Indogermanische Forschung 14 (1903) 236–251.

JAFFRELOT 1993 = Jaffrelot, Christophe: 'Hindu Nationalism: Strategic Syncretism in Ideology Building.' Economic and Political Weekly 20–27 March (1993) 517–24.

JAIN 1929 = Jain, Campat Rāy: Faith, Knowledge and Conduct. The Indian Press, Allahabad 1929.

JAIN 1981 = Jain, Jagdish Chandra: Prakrit Narrative Literature: Origin and Growth. Manohar, Delhi 1981.

JAINI 1974 = Jaini, Padmanabh S.: 'Jain Åṣabha as an Avatāra of Viṣṇu.' Bulletin of the School of Oriental and African Studies 40,2 (1974) 321–37.

JAINI 1979 = Jaini, Padmanabh S.: The Jaina Path of Purification. University of California Press, Berkeley 1979.

JAINI 1991 = Jaini, Padmanabh S.: 'Is there a Popular Jainism?' In: CARRITHERS– HUMPHREY (1991: 187–200).

JAMES 1982 = James, William: The Varieties of Religious Experience. Penguin, London 1982 [first edition: 1902].

JAYATILLEKE 1967 = Jayatilleke, K.N.: 'The Logic of Four Alternatives.' Philosophy East & West 17,1/4 (1967) 69–83.

JOHNSON 1995a = Johnson, William J.: Harmless Souls: Karmic Bondage and Religious Change in Early Jainism with Special Reference to Umāsvāti and Kundakunda. Motilal Banarsidas, Delhi 1995.

JOHNSON 1995b = Johnson, William J.: 'The Religious Function of Jaina Philosophy: Anekāntavāda Reconsidered.' Religion 25 (1995) 41–50.

JOHNSON 1999 = Johnson, William J.: 'Kundakunda: Two-Standpoints and the SocioReligious Function of Anekāntavāda', in: N. K. Wagle, Olle Qvarnström (eds.): Approaches to Jain Studies: Philosophy, Logic, Rituals and Symbols. [Proceedings of the International Conference on Approaches to Jaina Studies: Philosophy, Logic, Rituals and Symbols, 31.03–2.04.1995 Toronto], University of Toronto: Center for South Asian Studies, Toronto 1999: 101–12.

JONES 1978 = Jones, Richard Hubert: 'The Nature and Function of Nāgārjuna's Arguments.' Philosophy East and West 28,4 (1978) 485–502.

KANNOOMAL 1917 = Kannoomal, Lala: The Saptabhangi Naya or the Pluralist Aspects of the Jaina Dialectics. Atmanand Jain Pustak Pracharak Mandal, Agra 1917

KANT 1974 = Kant, Immanuel: Kritik der reinen Vernunft. Hrsg. Wilhelm Weischedel. Suhrkamp, Frankfurt am Main 1974 [first edition: 1787].

KANTOROWICZ 1957 = Kantorowicz, Ernst Hartwig: The King's Two Bodies: A Study in Mediaeval Political Theology. Princeton University Press, Princeton 1957.

KEENAN 1976 = Keenan, Elinor Ochs: 'On the Universality of Conversational Implicatures', Language and Society 5 (1976) 67–80.

KOKOSZYNSKA 1936 = Kokoszynska, M.: 'Über den absoluten Wahrheitsbegriff und einige andere semantische Begriffe.' Erkenntnis 6 (1936) 143–65.

KS = Bhadrabāhu: Kappa-sutta [Kalpa-sūtra]. Walther Schubring (tr.): Das Kalpa-sūtra. Die alte Sammlung jinistischer Mönchsvorschriften. Einleitung, Text, Analysen, übersetzung, Glossar. Indica 2. Hg. E. Leumann. Otto Harrassowitz, Leipzig 1905 [English Translation of the revised German translation: J.A.S. Burgess: 'The Kalpa-Sūtra. An Old Collection of Disciplinary Rules for Jaina monks.' The Indian Antiquary 39 (1910) 257–267].

LA BOÉTIE 1983 = La Boétie, Étienne de: Discours de la Servitude volontaire. Flammarion, Paris 1983.

LAIDLAW 1985 = Laidlaw, James: 'Profit, Salvation and Profitable Saints.' Cambridge Anthropology 9,3 (1985) 50–70.

LAIDLAW 1995 = Laidlaw, James: Riches and Renunciation: Religion, Economy and Society among the Jains. Clarendon, Oxford 1995

LALWANI 1973 = Lalwani, Kustur Chand: Ārya Sayyambhava's Daśavaikālika Sūtra. Translation and Notes. Motilal Banarsidas, Delhi 1973.

LALWANI 1973–85 = Lalwani, Kustur Chand: Sudharma Svāmī's Bhagavatī Sūtra. Prakrit Text with English Translation of śatakas 1–11. Vol. 1–4. Jain Bhawan, Calcutta 1973–1985.

LAMOTTE 1992 = Lamotte, Étienne: 'The Assessment of Textual Interpretation in Buddhism', in: D.S. Lopez (ed.): Buddhist Hermeneutics. Studies in East Asian Buddhism 6. University of Hawaii Press, Honolulu 1992: 11–27 [first edition: 1949].

LEPORE–VAN GULICK 1993 = Lepore, E.; Van Gulick, R. (eds.): John Searle and his Critics. Blackwell, Oxford 1993 [first edition: Blackwell, Oxford 1991].

LEUMANN 1885 = Leumann, Ernst: 'Die alten Berichte von den Schismen der Jaina', Indische Studien 17 (1885) 91–135.

LEVINSON 2000 = Levinson, Stephen C.: Presumptive Meanings: The Theory of Generalized Conversational Implicature. MIT Press, Cambridge (Mass.) 2000.

LÉVI-STRAUSS 1970 = Lévi-Strauss, Claude. Mythologiques: le cru et le cuit. Plon, Paris 1970 [first edition: 1964. English translation: The Raw and the Cooked: Introduction to a Science of Mythology: I. Translated by John and Doreen Weightman. Jonathan Cape, London 1970].

LINKENBACH 1986 = Linkenbach, Antje: Opake Gestalten des Denkens: Jürgen Habermas und die Rationalität fremder Lebensformen. Fink Verlag, München 1986.

LORENZEN 1995 = Lorenzen, David N.: 'Introduction.' David N. Lorenzen (ed.): Bhakti Religion in North India: Community Identity and Political Action. SUNY, Albany 1995.

LUHMANN 1988 = Luhmann, Niklas: Macht. 2. durchgesehene Auflage. Enke Verlag, Stuttgart 1988 [first edition: 1975. English translation: Trust and Power: Two Works by Niklas Luhmann. With an introduction by Gianfanco Poggi. Translated by Howard Davis, John Raffan & Kathryn Rooney. John Wiley,Chichester 1979].

LUHMANN 1982 = Luhmann, Niklas: Funktion der Religion. Suhrkamp, Frankfurt am Main 1982 [first edition: 1977].

LUHMANN 1990 = Luhmann, Niklas: Die Wissenschaft der Gesellschaft. Suhrkamp, Frankfurt am Main 1990.

LUHMANN 2002 = Luhmann, Niklas: Das Recht der Gesellschaft. Suhrkamp, Frankfurt am Main 2002.

MĀc = Vaṭṭakera: Mūlācāra. See: OKUDA (1975).

MAHIAS 1985 = Mahias, Marie-Claude: Délivrance et convivialité: Le système culinaire des Jaina. Éditions de la Maison des Sciences de l'Homme, Paris 1985.

MALAMOUND 1982 = Malamoud, Charles: 'On the rhetorics and semantics of puruṣārtha', Contributions to Indian Sociology (N.S.) 15 (1982) 33-54.

MĀLVAṆIYĀ 1968 = Mālvaṇiyā, Dalsukh D.: 'Introduction', in: Muni Puṇyavijaya, Pt. Dalsukh Mālvaṇiyā, Pt. Amritlāl Mohanlāl Bhojak (eds.): Nandisuttaṁ and Aṇuyogaddārāiṁ. Jaina-āgama-Series No. 1. Mahāvīra Jaina Vidyālaya, Bombay 1968: 1–127.

MĀLVAṆIYĀ 1971 = Mālvaṇiyā, Dalsukh. D.: 'Introduction', in: Muni Puṇyavijaya, Pt. Dalsukh Mālvaṇiyā, Pt. Amritlāl Mohanlāl Bhojak (ed.): Paṇṇavaṇāsuttaṁ. Jaina-āgama-Series No. 9, Part 2. Mahāvīra Jaina Vidyālaya, Bombay 1971: 201–487.

MĀLVAṆIYĀ 1996 = Mālvaṇiyā, Dalsukh. D.: 'The Jain Agamas.' Translated by Nagin Shah. Published on the 'Jain World' website (1996), http:// sunsite.unc.edu/jainism/philosophy/smlbooks/agamdm.txt

MARRIOTT 1976 = Marriott, McKim: 'Hindu Transactions: Diversity without Dualism', in: B. Kapferer (ed.): Transaction and Meaning. Directions in the Anthropology of Exchange and Symbolic Behaviour. Institute of Human Issues, Philadelphia 1976: 109–42.

MATILAL 1981 = Matilal, Bimal Krishna: The Central Philosophy of Jainism (Anekānta-Vāda). L.D. Institute of Indology, Ahmedabad 1981.

MATILAL 1999 = Matilal, Bimal Krishna: The Character of Logic in India. Eds. J. Ganeri & H. Tiwari. Oxford University Press, New Delhi 1999 [1st ed.: 1998].

MDhŚ = Mānava-dharma-śāstra [Manu-smṛti]. Wendy Doniger, Brian K. Smith (English tr.): as The Laws of Manu. Penguin, London 1991.

MEHTA 1991 = Mehta, Digish: Shrimad Rajachandra: A Life. Rajchandra Janma Shatabdi Mandal, Ahmedabad 1991.

MISRA 1972 = Misra, R.: 'The Jains in an Urban Setting.' Bulletin of the Anthropological Survey of India 21,1 (1972) 1–67.

MMK = Nāgārjuna: Mūla-madhyamaka-kārikā. Jay L. Garfield (tr.): The Fundamental Wisdom of the Middle Way. Translation and Commentary by J.L. Garfield, Oxford University Press, Oxford 1995.

MONE 1987 = Mone, Neelima N.: 'A Jaina View of the Kīcaka-Episode in the Mahābhārata.' Oriental Conference 32 (1987) 319–25.

MONIER-WILLIAMS 1986 = Monier-Williams, Monier: Sanskrit-English Dictionary. New Edition, Greatly Enlarged and Improved. Oxford University Press, Oxford 1899 [reprinted: Marwah Publications, New Delhi 1986].

MOSCOVICI 1985 = Moscovici, Serge: 'Social Influence and Conformity.' G. Lindzey, E. Aronson (eds.): The Handbook of Social Psychology. 3rd Edition, Vol. II. Random House, New York 1985: 347–412.

MURTI 1955 = Murti, Tirupattur Ramaseshayyar Venkatachala: The Central Philosophy of Buddhism: A Study of the Mādhyamika System. Allen and Unwin, London 1955.

NSā = Kundakunda: Niyama-sāra. Uggar Jain (ed., tr.): Niyamasāra of Kundakunda. Sacred Books of the Jainas Vol. 9, Jagmandarlal Jaini Memorial Series 5, The Central Jaina Publishing House, Lucknow 1931.

NYAYAVIJAYA 1998 = Nyayavijaya: Jaina Philosophy and Religion. Translated by Nagin J.Shah. Motilal Banarsidas, Delhi 1998 [Gujarātī Original: Jaina Darśana. Jainasahityamandira, Pune 1935].

OETKE 1991 = Oetke, Klaus: Zur Methode der Analyse Philosophischer Sūtratexte: Die Pramāṇa Passagen der Nyāyasūtras. Verlag für Orientalistische Fachpublikationen, Reinbeck 1991.

OETKE 1997 = Oetke, Klaus: 'Pragmatic Principles and Maxims of Interpretation.' Studien zur Indologie und Iranistik 21 (1997) 133–52.

OHIRA 1994 = Ohira, Suzuko: A Study of the Bhagavaīsūtra. A Chronological Analysis. Prakrit Text Society, Ahmedabad 1994.

OKUDA 1975 = Okuda, Kiyaoaki. Eine Digambara-Dogmatik: Das fünfte Kapitel von Vaṭṭakeras Mūlācāra herausgegeben, übersetzt und kommentiert. Franz Steiner Verlag, Wiesbaden 1975.

PAINE 1981 = Paine, Robert: 'Introduction', in: Robert Paine (ed.): Politically Speaking: Cross-Cultural Studies of Rhetoric. Institute for the Study of Human Issues, Philadelphia 1981: 1–6.

PANDHARIPANDE 2006 = Pandharipande, Rajeshwari V.: 'Ideology, Authority, and Language Choice: Language of Religion in South Asia', in: Tope Omoniyi, Joshua A. Fishman (eds.): Explorations in the Sociology of Language and Religion. John Benjamins Publishing, Amsterdam 2006: 141–64.

Paṇṇ = Paṇṇavaṇā-sutta [Prajñāpanā-sūtra]. Muni Puṇyavijaya, Pt. Dalsukh Mālvaṇiyā, Pt. Amritlāl Mohanlāl Bhojak. (eds.): Paṇṇavaṇā (Prajñāpanā). Jaina-āgama-Series No. 9, Part 1–2. Mahāvīra Jaina Vidyālaya, Bombay 1969–1971. See also: PaṇṇṬ, PaṇṇV.

PaṇṇṬ = Malayagiri: Prajñāpanā-ṭīkā. (1) Śrīmac-chyāmācārya-dṛbdhaṁ śrīman-malayagiryācārya-vihita-vivaraṇa-yutaṁ śrī-prajñāpanṁpāṅgaṁ (Pūrvārddhaṁ). Agamṁdāya-samiti, Mehasāna 1918, 1919 [printed: Nirṇaya-Sāgara Press, Bombay]. (2) Paṇḍit Bhagavānadāsa Harṣacandra [Anuvādaka ane Saṁśodhaka] (ed.): VācakavaraBhagavad-ārya-śyāmācārya-viracita. Mūla tathā śrīmad-ācāryaMalayagiri-viracita ṭīkānā Anuvāda-sahita. Bhāg I–III. Jaina Sosāyaṭī, Amadāvāda (Ahmedabad) 1935.

PaṇṇV = Haribhadra-sūri: Prajñāpanā-vyākhyā (Pūrvabhāgaḥ). Åṣabha-devakesarī-malajī [Mudrayiśrī] (ed.): Su-vahita-dhurandhara-sāhityasaudhānanya-staṁbhṁpama-śrī-Haribhadra-Sūri-sūtrita-pradeśavyākhyā-saṁkalitaṁ. Phakīrcanda Maganalāla Badāmī, Jainavijayānanda Prinṭīṅg Pres, Surat 1947.

PASU = Amṛtacandra-sūri: Puruṣārtha-siddhy-upāya. Ajit Prasada (ed., tr.): Purushartha-Siddhyupaya (Jaina-pravachana-rahasya-kosha), with an Introduction, Translation and Original Commentaries in English. J.L. Jaini Memorial Seiries VI, Abhinandan Prasada Jindal, The Central Publishing House, Ajitashram, Lucknow 1933.

PEUKERT 1984 = Peukert, Helmut: Science, Action, and Fundamental Theology: Toward a Theology of Communicative Action. Translated from the original German by James Bohman. MIT Press, Cambridge (Massachusetts) 1984 [first edition: Wissenschaftstheorie – Handlungstheorie – fundamentale Theologie: Analysen zu Ansatz und Status theologischer Theoriebildung. Patmos, Düsseldorf 1976].

PEUKERT 1992 = Peukert, Helmut: 'Fundamental Theology and Communicative Praxis as the Ethics of Universal Solidarity', in: REIMER (1992: 221–46).

PH = Aristotle: Peri Hermeneias. E.M. Edghill (tr.); On Interpretation. In: W.D. Ross (ed.): The Works of Aristotle, Volume 1: Logic. Clarendon Press, Oxford 1928 [http://classics.mit.edu/Aristotle/interpretation.html].

PIAGET 1937 = Piaget, Jean: La construction du réel chez l'enfant. Delachaux et Niestlé, Paris 1937.

PIATIGORSKY 1985 = Piatigorsky, Alexander: 'Some Phenomenological Observations on the Study of Indian Religion', in: BURGHART–CANTLIE (1985: 208–58).

POTTER 1970 = Potter, Karl: 'Realism, Speech-acts, and Truth-gaps in Indian and Western Philosophy.' Journal of Indian Philosophy 1,1 (1970) 13–21.

POTTER 1984 = Potter, Karl: 'A Speech-Act Model for Understandig Navya-Nyāya Epistemology', in: Bimal Krishna Matilal, Jaysankar Lal Shaw (eds.): Analytical Philosophy in Comparative Perspective. D. Reidel, Dordrecht 1984: 213–230.

PRATT 1986 = Pratt, Mary Louise. 'Ideology and Speech-Act Theory.' Poetics Today 7,1 (1986) 59–72.

PRETS 2004 = Prets, Ernst: 'Theories of Debate, Proof and Counter-Proof in the Early Indian Dialectical Tradition', in: Piotr Balcerowicz, Marek Mejor (eds.): Essays in Indian Philosophy and Literature. Motilal Banarsidas, Delhi 2004: 435–448.

PRIEST 2006 = Priest, Graham: In Contradiction: A Study of the Transconsistent. Second Edition. Oxford University Press, Oxford 2006 [first edition: Martinus Nijhoff, Leiden 1987].

PRIEST–ROUTLEY 1989 = Priest, Graham; Routley, Richard. 'First Historical Introduction: A Preliminary History of Paraconsistent and Dialethic Approaches.' G. Priest, R. Routley, J. Norman (eds.): Paraconsistent Logic: Essays on the Inconsistent. Philosophia Verlag, München 1989: 3–75.

PRINCE 1982 = Prince, Ellen F. 'Grice and Universality: A Reappraisal.' [ftp://babel.ling.upenn.edu/papers/faculty/ellen_prince/grice.ps].

PYE 1994 = Pye, Michael: 'Syncretism versus Synthesis.' Method & Theory in the Study of Religion 6–3 (1994) 217–29.

PYE 2003 = Pye, Michael: Skilful Means: A Concept in Mahayana Buddhism. Second Edition. Routledge, London 2003 [first edition: 1978].

RAJU 1954 = Raju, P. T.: 'The Principle of Four-Cornered Negation in Indian Philosophy.' Review of Metaphysics 7 (1954) 694–713.

RAMSEY 1967 = Ramsey, Ian Thomas: Religious Language: An Empirical Placing of Theological Phrases. SCM Press, London 1967 [first edition: 1957].

RATNACANDRA 1988 = Ratnacandra, Muni: Sacitra Ardhamāgadhī Koṣa. Bhāg 1–5. Motilal Banarsidas, Delhi 1988 [first edition: 1923].

REIMER 1992 = Reimer, A. James (ed.): The Influence of the Frankfurt School on Contemporary Theology: Critical Theory and the Future of Religion. Dubrovnik Papers in Honour of Rudolph J. Siebert. The Edwin Mellon Press, Lewiston 1992.

RENOU 1955 = Renou, Louis: 'Les pouvoirs de la parole dans le Åg Veda.' Études Védiques et Panineennes 1 (1955) 1–27.

ROBINSON 1957 = Robinson, Richard H.: 'Some Logical Aspects of Nāgārjuna's System.' Philosophy East & West 6,4 (1957) 291–308.

RUDOLPH–RUDOLPH 1984 = Rudolph, Susanne Hoeber; Rudolph, Lloyd I.: Essays on Rajputana: Reflections on History, Culture and Administration. Concept Publishing, New Delhi 1984.

RUSSELL 1905 = Russell, Bertrand: 'On Denoting.' Mind 14 (1905) 479–93.

RYAN 1998 = Ryan, James: 'Erotic Excess and Sexual Danger in the Civakacintāmaṅi.' J. E. Cort (ed.): Open Boundaries: Jain Communities and Culture in Indian History. State University of New York Press, Albany 1998: 67–84.

SAMARIAN 1969 = Samarian, William J.: 'Introduction', in: William J. Samarian (ed.): Language in Religious Practice. Newbury House Publiahers, Rowley 1969: 1–13.

SANGAVE 1980 = Sangave, Vilas A.: Jaina Community. 2nd Revised Edition. Popular Prakashan, Bombay 1980 [first edition: 1959].

SCHARF 1995 = Scharf, Peter M.: 'Early Indian Grammarians on a Speaker's Intention.' Journal of the American Oriental Society 115,1 (1995) 66–76.

SCHAYER 1933 = Schayer, Stanis³aw: 'Altindische Antizipationen der Aussagenlogik.' Bulletin International de l'Academie Polonaise des Sciences et des Lettres, Classe de Philologie (1933) 90–96 [English translation: by Joerg Tuske (tr.): 'Ancient Indian Anticipations of Propositional Logic.' Jonardon Ganeri (ed.): Indian Logic: A Reader. Curzon Press, London 2001: 96–101].

SCHMITHAUSEN 1981 = Schmithausen, Lambert: 'On some Aspects of Descriptions or Theories of Liberating Insight" and "Enlightenment" in Early Buddhism.' Klaus Bruhn, Albrecht Wezler (eds.): Studien zum Jainismus und Buddhismus. Gedenkschrift für Ludwig Alsdorf. Franz Steiner Verlag, Wiesbaden 1981.

SCHOPENHAUER 1977 = Schopenhauer, Arthur: Parerga und Paralipomena II.1. Diogenes Verlag, Zürich 1977 [first edition: 1850. English translation: Parerga and Paralipomena. Translated by E.F.J. Payne. Clarendon, Oxford 1974].

SCHROEDER 2000 = Schroeder, John: 'Nāgārjuna and the Doctrine of "Skillful Means".' Philosophy East and West 50,4 (2000) 559–583.

SCHUBRING 1932 = Schubring, Walther, see: DVS1.

SCHUBRING 2000 = Schubring, Walther: The Doctrine of the Jainas: Described after the Old Sources. Translated from the Revised German Edition by Wolfgang Beurlen. With the Three Indices Enlarged and Added by Willem Bollée and Jayandra Soni. Motilal Banarsidas, Delhi 2000 [first German edition: 1935].

SEAL 1968 = Seal, Anil: The Emergence of Indian Nationalism. Competition and Collaboration in the Later Nineteenth Century. Cambridge University Press, Cambridge 1968.

SEARLE 1979 = Searle, John E.: Expression and Meaning: Studies in the Theory of Speech Acts. Cambridge University Press, Cambridge 1979.

SEARLE 1989 = Searle, John E.: Intentionality: An Essay in the Philosophy of Mind. Cambridge University Press, Cambridge 1989 [first edition: 1983].

SEARLE 1993 = Searle, John E.: 'Response: Meaning, Intentionality, and Speech Acts.' LEPORE–VAN GULICK (1993: 81–102).

SEYFORT RUEGG 1977 = Seyfort Ruegg, David: 'The Uses of the Four Positions of the Catuṣkoṭi and the Problem of the Description of Reality in Mahāyāna Buddhism.' Journal of Indian Philosophy 5 (1977) 1–71.

SEYFORT RUEGG 1985 = Seyfort Ruegg, David: 'Purport, Implicature and Presupposition: Sanskrit Abhipraya and Tibetan Dgons Pa/Dgons Gzi as Hermeneutical Concepts.' Journal of Indian Philosophy 13,4 (1985) 309–25.

SHAH 1966 = Shah, Nagin J.: 'Jainas on Testimony.' Vishweshwarānand Indological Journal 4,2 (1966) 209–27.

SHARF 1995 = Sharf, Robert H.: 'Buddhist Modernism and the Rhetoric of Meditative Experience.' Numen 42,3 (1995) 228–83.

SHARP 1960 = Sharp, Gene: Gandhi Wields the Weapon of Moral Power: Three Case Histories. Navajivan Publishing, Ahmedabad 1960.

SHARP 1973 = Sharp, Gene: The Politics of Nonviolent Action. 3 Vols, Porter Sargent, Boston 1973.

SINGER 1961 = Singer, Marcus George: Generalization in Ethics: An Essay in the Logic of Ethics, with the Rudiments of a System of Moral Philosophy. Alfred A. Knopf, New York 1961.

SMART 1964 = Smart, Ninian: Doctrine and Argument in Indian Philosophy. Allen and Unwin, London 1964.

SMART 1965 = Smart, Ninian: 'Interpretation and Mystical Experience.' Religious Studies 1 (1965) 75–87.

SMET–WATANABE 1993 = Smet, Rudy; Watanabe, Kenji (eds.): Jain Studies in Honour of Jozef Deleu. Hon-no-Tomosha, Tokyo 1993.

SN = Sutta-nipāta. Michael Viggo Fausböll (tr.): The Sutta-Nipāta. A Collection of Discourses Being One of the Collection of the Canonical Books of the Buddhists. Translated from the Pāli. The Sacred Books of the East X, Part II. The Clarendon Press, Oxford 1881.

SONTHEIMER 1991 = Sontheimer, Günther D. 'Hinduism: The Five Components and their Interaction.' G.D. Sontheimer, H. Kulke (eds.): Hinduism Reconsidered. New Manohar, Delhi 1991: 197–212 [first edition: 1989].

SPERBER & WILSON 1986 = Sperber, Dan; Wilson, Deidre: Relevance: Communication and Cognition. Basil Blackwell, Oxford 1986.

SSā = Kundakunda: Samaya-sāra. A. Chakravarti (ed., tr.): Āchārya Kundakunda's Samayasāra, with English translation and commentary based upon Amṛtacandra's Ātmakhyāti. Bharatiya Jnanpith, New Delhi, 1989.

STCHERBATSKY 1958 = Stcherbatsky, Fedor Ippolitovich: Buddhist Logic. 2 vols, Mouton, Gravenhage 1958 [first edition: Bibliotheca Buddhica 26, Izdatel

STRAWSON 1950 = Strawson, Peter F.: 'On Referring.' Mind 59 (1950) 320–344.

STRECKER 1988 = Strecker, Ivo: The Social Practice of Symbolization. The Athlone Press, London 1988.

SUNAVALA 1922 = Sunavala, A.J.: Vijaya Dharma Suri: His Life and Work. Cambridge University Press, Cambridge 1922.

Sūy = Sūya-gaḍaṁga [Sūtra-kṛtāṅga]. English translation: JACOBI (1895: 235–435).

ŚrPr = Umāsvāti: Śrāvaka-prajñapti. Balacandra Sastri (ed.): Haribhadrasūri-viracita-vṛtti-samanvita; hindī anuvāda, prastāvanā, tathā anukramaṇikā-sahita sampādana-anuvāda. Bhāratīya Jñānapīṭha, Nayi Dilli 1999.

TABER 1989 = Taber, John: 'Are Mantras Speech Acts? The Mīmāṁsā Point of View', in: Harvey P. Alper (ed.): Understanding Mantras. State University of New York Press, Albany 1989: 144–164.

TAMBIAH 1968 = Tambiah, Stanley J.: 'The Magical Power of Words.' Man (N.S.) 3 (1968) 175–208.

TAMBIAH 1977 = Tambiah, Stanley J.: World Conqueror and World Renouncer: A Study of Buddhism and Polity in Thailand against a Historical Background. Cambridge University Press, Cambridge 1977 [first edition: 1976].

TAMBIAH 1985 = Tambiah, Stanley J.: 'A Performative Approach to Ritual', in: Stanley J. Tambiah (ed.): Culture, Thought and Social Action: An Anthropological Perspective. Harvard University Press, Cambridge (Massachusetts) 1985 [first edition: 1979].

TANNEN 1984 = Tannen, Deborah: Conversational Style: Analyzing Talk Among Friends. Ablex Publications, Norwood (New Jersey) 1984.

TATIA 1951 = Tatia, Nathmal: Studies in Jaina Philosophy. Jain Cultural Research Society, Varanasi 1951.

TATIA–KUMAR 1981 = Tatia, Nathmal & Muni Mahendra Kumar: Aspects of Jaina Monasticism. Jain Vishva Bharati, Ladnun 1981.

Ṭhāṇ = Ṭhāṇaṁga-sutta [Sthānāṅga-sūtra]. (1) Acārya Tulsī [Vācaka Pramukha], Muni Nathmal [Sampādaka Vivecaka], Acārya Mahāprajña (eds.): Thāṇaṁ (Mūl Pāṭh, Saṁskṛt Chāyā, Hindī Anuvāda tathā Ṭippaṇa). Jaina Viśva Bhāratī, Lāḍnūṁ 1976. (2) Muni Jambūvijaya [Sampādak] (ed.): Sthānāṅga-sūtram. Navāṅgī-ṭīkākāra-śrī-Abhayadeva-sūri-viracita-vivaraṇa-sametaṁ. Bhāg I–III. Jaina-āgama-Granthamālā 19 (1–3). Mahāvīra Jaina Vidyālaya, Muṁbaī 2002–2003. (3) Uttara Bhāratīya Pravartaka Amar Muni [Pradhāna Sampādaka], Śrīcand Surānā 'Saras' [Saha-Sampādaka] (eds.): Sacitra Sthānāṅga Sūtra. Bhāg I–II. Mūla Pāṭh-HindīAṅgrezī Anuvāda, Vivecana evaṁ Raṅgīna Citroṁ Sahita. Padma Prakāśa, Dillī 2004.

TÖNNIES 1887 = Tönnies, Ferdinand. Gemeinschaft und Gesellschaft: Abhandlung des Communismus und des Socialismus als empirischer Culturformen. Leipzig 1887 [English translation: Community and Society. Translated by Charles P. Loomis. The Michigan State University Press, East Lansing 1957].

TS = Umāsvāti / Umāsvāmin: Tattvārtha-sūtra. Nathmal Tatia (tr.): That Which Is. With the combined commentaries of Umāsvāti / Umāsvāmī, Pūjyapāda and Siddhasenagani. Harper Collins, New York 1994.

TULSÎ 1985 = Tulsī, Ācārya: Illumination of Jaina Tenets (Jaina-SiddhāntaDīpikā). Translated by Satakari Mookerjee. Jain Vishva Bharati, Ladnun 1985 [first edition: 1945].

TURNER 1986 = Turner, Victor: The Forest of Symbols. Cornell University Press, Ithaca 1986 [first edition: 1967].

TYLER 1978 = Tyler, Stephen A.: The Said and the Unsaid: Mind, Meaning, and Culture. Academic Press, New York 1978.

UD = Uvāsaga-dasāo [Upāsaka-daśāḥ / Upāsakādhyayana-daśāḥ]. A.F. Rudolf Hoernle (tr.): The Uvāsaga-dasāo or the Religious Profession of the Uvāsaga Expounded in Ten Lectures Being the Seventh Anga of the Jains Translated from the Original Prakrit with Copies and Notes. The Asiatic Society, Calcutta 1885–1890.

UPADHYAYA 1987 = Upadhyaya, Amrut M.: The Kāvyānuśāsana of Acharya Hemacandra: A Critical Study. Ahmedabad 1987.

Uttar = Uttarajjhayaṇa-sutta [Uttarādhyayana-sūtra]. (1) Upa-Pravartaka Amar Muni [Sampādaka], Śrīcand Surānā 'Saras' [Saha-Sampādaka] (eds.); Bṛj Mohan Jain [Aṅgrezī Anuvāda] (tr.): Sacitra Uttarādhyayana Sūtra Mūla Pāṭha, Hindī-Aṅgrezī Anuvāda, Viśeṣa ṭippaṇa tathā Bhāvapūrṇa Citroṁ Sahit. Ātmā Jñān Pīṭh, Mānasā Maṇḍī 1992. (2) English Translation: JACOBI (1895: 1–232).

VANDERVEKEN 1993 = Vanderveken, Daniel: 'Non-Literal Speech Acts and Conversational Maxims', in: LEPORE–VAN GULICK (1993: 371–84).

VELUTHAT 1978 = Veluthat, Kesavan: 'Royalty and Divinity: Legitimisation of Monarchical Power in South India.' 39th Session of the Indian History Congress, Hyderabad (1978) 241–49.

VĀBh = Jinabhadra: Viśeṣāvaśyaka-bhāṣā. Dalasukha Malavaniya (ed.): Śrī-jinabhadra-gaṇi-kṣamā-śramaṇa-viracitaṁ Viśeṣāvaśyakabhāṣyam. Svopajña-vṛtti-sahitam. Lālabhai Dalapatabhai Bhāratīya Saṁskṛti Vidyāmandira, Amadavada 1966–1968.

Viy = Viyāha-pannatti [Bhagavatī-sūtra]. (1) DELEU (1970). (2) Kustur Chand Lalwani (tr.): Sudharma Svāmī's Bhagavatī Sūtra. Prakrit Text with English Translation of śatakas 1–11. Vol. 1–4. Jain Bhawan, Calcutta 1973–1985.

WAARDENBURG 1979 = Waardenburg, Jacques: 'The Language of Religion and the Study of Religions as Sign Systems', in: L. Honko (ed.): Science of Religion: Studies in Methodology. E.J. Brill, Leiden 1979: 441–457.

WAYMAN 1977 = Wayman, Alex: 'Who Understands the Four Alternatives of the Buddhist Texts', Philosophy East and West 27,1 (1977) 3–21.

WEBER 1972 = Weber, Max: Wirtschaft und Gesellschaft: Grundriß der verstehenden Soziologie. 5. von Johannes Winckelmann revidierte Auflage.J.C.B. Mohr (Paul Siebeck), Tübingen 1972 [first edition: 1922. English translation: Economy and Society: An Outline of Interpretive Sociology. Edited by Guenther Roth and Claus Wittich. Translated by Ephraim Fischoff et al. Bedminster Press, New York 1968].

WEBER 1978 = Weber, Max: Gesammelte Aufsätze zur Religionssoziologie II. J.C.B. Mohr (Paul Siebeck), Tübingen 1978 [first edition: 1920].

WEBER 1988 = Weber, Max: Gesammelte Aufsätze zur Wissenschaftslehre. J.C.B.

WELLMER 1986 = Wellmer, Albrecht: Ethik und Dialog: Elemente des moralischen Urteil bei Kant und in der Diskursethik. Suhrkamp, Frankfurt am Main 1986.

WHEELOCK 1982 = Wheelock, Wade T.: 'The Problem with Ritual Language: From Information to Situation.' Journal of the American Academy of Religion 50,1 (1982) 49–71.

WILLIAMS 1983 = Williams, Robert: Jaina Yoga. Motilal Banarsidas, Delhi 1983 [first edition: 1963].

STAAL 1962 = Staal, J. Frits: 'Negation and the Law of Contradiction in Indian Thought: A Study.' Bulletin of the School of Oriental and African Studies 25,1/3 (1962) 52–71.

WINTERNITZ 1920 = Winternitz, Moritz: Geschichte der Indischen Literatur. Zweiter Band. Die Buddhistische Literatur und die Heiligen Texte der Jainas. C.F. Amelangs Verlag, Leipzig 1920.

WITTGENSTEIN 1953 = Wittgenstein, Ludwig: Philosophische Untersuchungen—Philosophical Investigations. Translated by G. E. M. Anscombe. Blackwell, Oxford 1953 [first edition: 1945].

YŚ = Hemacandra-sūri: Yoga-śāstra. Olle Qvarnström (tr.): The Yogaśāstra of Hemacandra. A Twelfth Century Handbook on Śvetāmbara Jainism. Harvard Oriental Series Vol. 61, Cambridge (Massachusetts) 2002

YT = Somadeva-sūri: Yaśas-tilaka. See HANDIQUI (1968).