________________
Whitehead's Constructive Metaphysics.... : 37
New York: Fordham Press, 1996, pp. 18-19. Ibid., p. 31. In Whitehead's writings, anything which is considered social in the sense that one follows the system in order to appease a God or some final end, is considered tribal. Although I do not like the term, it is consistent with Whitehead's terminology. Whitehead, Religion in the Making, p. 40. Steven Shaviro, Without Criteria: Kant, Whitehead, Deleuze, and Aesthetics (Cambridge: The MIT Press, 2009), p. 151. The two stories are taken from Vinod Kapashi and et al., Text Book of Jainism, Level I (Middlesex: The Institute of Jainology, 1994), pp.16-17. However, it is also found in Anne Vallely, “From Liberation to Ecology: Ethical Discourses among Orthodox and Diaspora Jains," in Jainism and Ecology: Nonviolence in the Web of Life, ed. Christopher Key Chapple
(Cambridge: Harvard University Press, 2002), pp. 209-211. 10. Shugan C. Jain, “Karma Doctrine of Jainism," in Selected Papers on Jainism, ed. Shugan C. Jain, vol. 2, New Delhi: International School for Jain Studies, 2012, p. 141. 11. Paul Dundas, The Jains, 2nd Edition, New York: Routledge, 2002, p. 88. 12. Ibid. 13. Andrea R. Jain and Jeffrey J. Kripal, “Quietism and Karma: Non-Action as Non-Ethics in
Jain As-ceticism,” Common Knowledge (2009): p. 200. 14. Antonia Gorman, “Surrogate Suffering: Paradigms of Sin, Salvation, and Sacrifice Within
the Vivisec- tion Movement,” in Ecospirit: Religions and Philosophies for the Earth, ed.
Laurel Kearns and Catherine Keller, New York: Fordham University Press, 2007, p. 389. 15. Vallely, “From Liberation to Ecology: Ethical Discourses among Orthodox and Diaspora
Jains," pp.211-212. 16. Ibid., pp. 213. See also Brett Evans, “Jainism's Intersection with Contemporary Ethical Movements:
An Ethnographic Examination of a Diaspora Jain Community," The Journal for Undergraduate Ethnography Volume 2 (Issue 2 2012) Roots and wings is used by Jay McDaniel to describe the necessity of being grounded, of maintaining our traditions, yet at the same time having wings to seek out the new. In the same way, diaspora jains in their new space are forced to do the same. It is in the vein of ahiṁsā, aparigraha and anekāntavāda that they are rooted, key words and vows that get at the essence of Jainism, but the wings describe the move away from the notion of moving away from the planet we are on, a move away from leaving the world and also a move away from
recognizing the suffering is a normal part of the moral order of the universe. 18. Nagin J. Shah, ed., Jaina Theory of Multiple Facets of Reality and Truth (Anekantavada)
(Delhi: Motilall Banarsidass Publisher Private Limited And Bhogilal Leherchand Institute of
Indology, 2000), pp.47-48. 19. Shugan C. Jain, "AnekKantavŘada - Non-one-sidedness," in Selected Papers on Jainism, ed. Shugan c. Jain, vol. 2 (New Delhi: International School for Jain Studies, 2012), p. 128-132. 20. Dundas, The Jains, p. 89. 21. Alfred North Whitehead, Process and Reality: An Essay in Cosmology, Corrected, ed. David
Ray Gri n and Donald W. Sherburne (New York: The Free Press, 1978), p. 5. 22. See Alfred North Whitehead, Modes of Thought (New York: The Free Press, 1968), p. 3.
as well as Alfred North Whitehead, Science and the Modern World (New York: Pelican
