{ "contract": "atlas-static-api/1/search", "count": 515, "labels": { "claim/abraham-abundant-welcome": "Abraham's welcome exceeds his stated offer", "claim/acaranga-mendicant-rigor-is-role-specific": "Ācārāṅga food rules address mendicant non-harm", "claim/acaranga-noninjury-crosses-life-categories": "Ācārāṅga extends non-injury across categories of life", "claim/acaranga-responsibility-includes-consent": "Ācārāṅga includes causing and allowing within responsibility", "claim/analects-learning-practice-joy": "Analects learning stresses practice and joy", "claim/aristotle-distributive-justice-proportion": "Aristotle defines distributive justice proportionally", "claim/aristotle-eudaimonia-final-end": "Aristotle treats eudaimonia as final self-sufficient good", "claim/aristotle-external-goods-matter": "Aristotle allows external goods as conditions of flourishing", "claim/aristotle-flourishing-activity-virtue": "Aristotle identifies flourishing with virtuous activity", "claim/aristotle-friendship-civic-bond": "Aristotle treats civic friendship as a social bond", "claim/aristotle-friendship-constitutive-good": "Aristotle views friendship as part of flourishing", "claim/aristotle-justice-complete-virtue": "Aristotle calls justice a complete virtue toward others", "claim/aristotle-obligation-character-relations": "Aristotle grounds civic obligation in character relations", "claim/aristotle-politics-common-advantage-standard": "Aristotle uses common advantage as the constitutional standard", "claim/aristotle-politics-political-animal-nature": "Aristotle treats political association as natural to humans", "claim/aristotle-politics-true-vs-deviant-constitutions": "Aristotle labels rule forms as true or deviant by shared purpose", "claim/aristotle-virtue-habituation": "Aristotle grounds virtue in habituation", "claim/atrahasis-post-flood-population-controls": "Atrahasis ends with controls on human reproduction", "claim/augustine-grace-delivers-divided-will": "Augustine does not make self-command self-sufficient", "claim/augustine-habit-binds-will": "Augustine makes habit both chosen and binding", "claim/augustine-will-is-partial": "Augustine's two wills are one incomplete agency", "claim/book-of-documents-heaven-hears-people": "Book of Documents links Heaven’s mandate to the people", "claim/book-of-documents-mandate-conditional-on-virtue": "Heaven's appointment is presented as conditional", "claim/book-of-documents-popular-salience-for-heavenly-mandate": "Book of Documents frames the people as Heaven’s referent", "claim/confucian-duty-role-relations": "Confucian duties follow social roles", "claim/confucian-flourishing-social-cultivation": "Confucian flourishing is social cultivation", "claim/confucian-li-forms-character": "Ritual in Confucianism shapes character", "claim/confucian-obligation-cultivated-not-abstract": "Confucian obligations are cultivated in practice", "claim/confucian-reciprocity-mutual-obligation": "Confucian obligation is mutually responsive", "claim/confucian-reciprocity-not-rule-only": "Confucian ethics emphasizes reciprocity over exhaustive rule systems", "claim/confucian-ren-extend-to-others": "Ren extends humane concern outward", "claim/confucian-ren-relational": "Confucian ren is enacted in relations", "claim/daodejing-knowing-not-knowing": "Chapter 71 treats unrecognized ignorance as a disease", "claim/daodejing-naming-has-limits": "Naming has limits in the Daodejing", "claim/daodejing-world-resists-grasping": "Chapter 29 critiques coercive control, not all planning", "claim/daodejing-wuwei-noncoercive-action": "Wu wei is non-coercive efficacy, not passivity", "claim/deucalion-flood-is-regional": "Pseudo-Apollodorus's Deucalion flood is regional", "claim/dukkha-marks-existence": "Dukkha is a structural mark of conditioned existence", "claim/epictetus-agency-not-total-control": "Epictetus distinguishes agency from external outcome", "claim/epictetus-flourishing-agency": "Epictetus grounds flourishing in agency over judgement", "claim/epictetus-reason-tests-fit": "Epictetus makes reasonable action context-sensitive", "claim/epictetus-social-roles-not-isolation": "Epictetus preserves role-based obligations in human flourishing", "claim/epictetus-suspends-desire-pedagogically": "Epictetus suspends desire as beginner training", "claim/epicurus-death-nothing": "Epicurus argues that death is nothing to us", "claim/epicurus-friendship-security": "Epicurean friendship gives both joy and protection", "claim/epicurus-pleasure-absence-pain": "Epicurean pleasure is bounded by the absence of pain and turmoil", "claim/epicurus-pleasure-telos": "Epicurus makes pleasure the telos of flourishing life", "claim/epicurus-prudence-guides-pleasure": "Epicurean prudence and justice stabilize flourishing", "claim/first-samuel-kingship-remains-conditionally-accountable": "Monarchy remains conditionally accountable to YHWH", "claim/first-samuel-monarchy-framed-as-rejection-of-divine-kingship": "Samuel frames monarchy as rejection of divine kingship", "claim/first-samuel-warned-extractive-kingship": "Samuel warns of the extractive costs of a king", "claim/genesis-flood-ends-in-covenant": "Genesis answers recurring violence with a universal covenant", "claim/genesis-flood-judges-violence": "Genesis makes corruption and violence the flood's cause", "claim/gilgamesh-11-reuses-atrahasis": "Gilgamesh Tablet XI reuses an Atrahasis flood version", "claim/gita-action-without-fruit-attachment": "The Gītā detaches action from fruit and from inaction", "claim/gita-attachment-desire-collapse": "The Gītā traces a sequence from attention to ruin", "claim/gita-kama-rajas-foe": "The Gītā locates insatiable desire within guṇa psychology", "claim/great-learning-aims-logic": "Great Learning frames ethical excellence as a governing aim", "claim/great-learning-civic-order-via-self-renewal": "Great Learning ties civic order to prior self-discipline", "claim/great-learning-moral-triad-as-end": "Great Learning presents a three-part moral sequence", "claim/hebrews-recalls-angel-hosts": "Hebrews recalls the Genesis angel-host cycle", "claim/islam-distinguishes-social-roles": "Qur'anic ethics distinguish neighbors, companions, and wayfarers", "claim/islamic-guest-right-bounded-debated": "The Islamic guest right is time-bounded and legally debated", "claim/job-epilogue-vindicates-job": "The epilogue sides with the protester, not the theologians", "claim/job-rejects-retribution": "Job's dialogues reject proportionate retribution", "claim/john-9-rejects-sin-causation": "John 9 denies sin as the cause of congenital affliction", "claim/kalama-discourse-not-blanket-relativism": "Kalama discourse is not blanket relativism", "claim/kalama-discourse-rejects-hearsay-alone": "Kalama discourse rejects hearsay alone", "claim/kalama-discourse-tests-consequences": "Kalama discourse tests teachings by outcomes", "claim/kant-autonomy-self-legislation": "Kant defines autonomy as self-legislation", "claim/kant-duty-moral-worth": "Kant ties moral worth to duty", "claim/kant-good-will-unqualified-good": "Kant on good will as unqualified good", "claim/kant-humanity-end-not-means": "Kant forbids treating persons merely as means", "claim/kant-kingdom-ends-systematic-union": "Kant frames moral community as a kingdom of ends", "claim/kant-universal-law-obligation": "Kant derives obligation from universalizable maxims", "claim/katha-good-not-identical-pleasant": "The good and the pleasant are not one choice", "claim/katha-immortality-atman-brahman": "Kaṭha's immortality is an ātman-Brahman answer", "claim/katha-liberation-desire-knots": "Kaṭha locates liberation here", "claim/katha-self-unborn-not-ego-survival": "The unborn Self is not ordinary ego survival", "claim/leviticus-ger-resident-outsider": "Leviticus addresses a resident outsider, not simply a guest", "claim/lot-hospitality-morally-complex": "Lot is not an uncomplicated hospitality exemplar", "claim/ludlul-divine-inscrutability": "Ludlul answers innocent suffering with divine inscrutability, resolved in cult", "claim/manu-sacrifice-renews-humanity": "Manu's sacrifice generates renewed human life", "claim/marcus-aurelius-accepts-changing-whole": "Marcus accepts the whole as changing", "claim/marcus-aurelius-control-within-contribution": "Marcus frames control as inner contribution", "claim/marcus-aurelius-judgment-shapes-distress": "Marcus links distress to judgment", "claim/matthew-active-generosity": "Matthew 5:40-42 requires costly giving", "claim/matthew-enemy-love-and-prayer": "Matthew 5:44 extends love and prayer to enemies", "claim/matthew-nonretaliation": "Matthew 5:39 rejects personal retaliatory violence", "claim/matthew-sun-and-rain-impartiality": "Matthew 5:45 grounds enemy-love in divine impartiality", "claim/matthew-sword-relinquish-during-arrest": "Matthew 26:52 commands immediate disarmament", "claim/matthew-telos-perfectness": "Matthew 5:48 closes with a disputed standard of perfection", "claim/matthew-voluntary-arrest-and-scripture": "Matthew 26:53–56 frames the arrest as voluntary fulfillment", "claim/mencius-benevolent-rule-people": "Benevolent rule is judged by the people it governs", "claim/mencius-heaven-mediated-by-people": "Heaven’s appraisal is mediated through popular moral perception", "claim/mencius-profit-righteousness-priority": "Rulerly counsel is framed by virtue before wealth", "claim/mencius-tyrant-loses-ruler-status": "A tyrant can forfeit the moral status of ruler", "claim/mill-happiness-standard": "Mill defines happiness as the moral standard", "claim/mill-impartiality-equal-consideration": "Mill requires impartial consideration in utility", "claim/mill-justice-rights-utility": "Mill derives rights and justice from utility", "claim/mill-liberty-harm-principle": "Mill’s Harm Principle limits justified coercion", "claim/mill-qualitative-pleasures": "Mill distinguishes higher and lower pleasures", "claim/mill-rightness-independent-motive": "Mill links rightness to utility rather than motive", "claim/naciketas-refuses-finite-rewards": "Naciketas refuses substitutes for knowing death", "claim/nibbana-fire-dependence-not-destination": "The quenched-fire simile concerns exhausted dependence", "claim/nibbana-in-life-retains-feeling": "Awakening does not remove bodily feeling", "claim/nibbana-neither-eternal-self-nor-annihilation": "The Buddhist middle is not half a surviving self", "claim/nibbana-postmortem-predicates-inapplicable": "MN 72 refuses all four postmortem predicates", "claim/nibbana-two-elements-one-liberation": "The two nibbāna elements are not two destinations", "claim/paul-death-destroyed": "Paul treats death as an enemy to destroy", "claim/paul-resurrection-christ-pattern": "Christ's resurrection patterns a future resurrection", "claim/paul-spiritual-body-transformed": "Spiritual body does not simply mean no body", "claim/phaedo-affinity-not-proof": "Affinity does not yet prove imperishability", "claim/phaedo-defines-death-as-separation": "Phaedo defines death as soul-body separation", "claim/phaedo-myth-not-exact-cartography": "Phaedo qualifies its afterlife cartography", "claim/phaedo-practices-death-not-suicide": "Practicing death is not a license for suicide", "claim/plato-justification-defines-justice-as-functional-order": "Plato defines justice through functional order", "claim/plato-requires-philosopher-kingly-rule-for-rest": "Plato requires philosopher-kingly rule for stable justice", "claim/plato-rules-by-knowledge-tension-authority": "Republic articulates a knowledge-authority tension", "claim/pyrrhonism-equipollence-motivates-suspension": "Pyrrhonian equipollence triggers ἐποχή", "claim/pyrrhonism-follows-appearances": "Pyrrhonism continues practical life by appearance", "claim/pyrrhonism-inquiry-remains-open": "Pyrrhonism keeps inquiry open after suspension", "claim/pyrrhonism-suspends-judgment": "Pyrrhonism uses epoché as its immediate skeptical outcome", "claim/pyrrhonism-tranquility-follows-suspension": "Pyrrhonian tranquillity is tied to the skeptical procedure", "claim/quran-abraham-hospitality-example": "The Qur'an presents Abraham's hospitality as narrative example", "claim/quran-job-patient-exemplar": "The Qur'anic Job is an exemplar of ṣabr, without the protest dialogues", "claim/stoic-apatheia-not-numbness": "Stoic apatheia is not emotional numbness", "claim/stoic-externals-preferred-not-good": "Stoicism treats external goods as preferred but not decisive", "claim/stoic-virtue-sufficient-flourishing": "Stoic ethics treats virtue as sufficient for flourishing", "claim/sutrakritanga-carefulness-is-practical-discipline": "Sūtrakṛtāṅga makes carefulness a practical discipline", "claim/sutrakritanga-intention-does-not-exhaust-harm": "Sūtrakṛtāṅga does not reduce harm to avowed intention", "claim/sutrakritanga-killing-causing-consenting-bind": "Sūtrakṛtāṅga treats killing, causing, and consent as binding", "claim/sutta-nipata-boundless-compassion": "Snp 1.8 uses the mother analogy for boundless loving-kindness", "claim/sutta-nipata-inner-dart-sustains-agitation": "Snp 4.15 turns from public conflict to the inner dart", "claim/sutta-nipata-no-wished-pain-under-provocation": "Snp 1.8 rejects wishing pain under provocation", "claim/sutta-nipata-taking-up-arms-peril": "Snp 4.15 links taking up arms with peril", "claim/sutta-nipata-universal-welfare": "Snp 1.8 extends welfare to all beings", "claim/tanha-origin-not-all-desire": "Taṇhā is not every form of desire", "claim/tanha-sustains-renewed-existence": "The second noble truth includes renewed existence", "claim/thrasymachus-defines-justice-as-stronger-interest": "Thrasymachus defines justice as the stronger's advantage", "claim/two-arrows-distinction": "The two-arrows teaching splits pain from added suffering", "claim/uttaradhyayana-actions-remain-ones-own": "Uttarādhyayana denies that relations absorb one's harmful action", "claim/uttaradhyayana-nonharm-requires-attention": "Uttarādhyayana operationalizes non-harm as attention", "claim/xenia-ritualized-reciprocity": "Xenia is ritualized reciprocity, not generic kindness", "claim/zhuangzi-accepts-transformation": "Zhuangzi affirms continual transformation over fixed essence", "claim/zhuangzi-free-wandering-loosens-attachment": "Free and Easy Wandering loosens clinging", "claim/zhuangzi-language-cannot-fix-all-distinctions": "Zhuangzi exposes limits of fixed naming", "claim/zhuangzi-perspectives-remain-partial": "Zhuangzi treats perspective as bounded and revisable", "claim/zhuangzi-skill-adapts-without-rigid-control": "Zhuangzi’s craft is adaptive rather than coercive", "comparison/acaranga-matthew-nonretaliation": "Ācārāṅga and Matthew: refusing harm under unlike moral frames", "comparison/acaranga-sutta-nipata-nonharm": "Ācārāṅga and Sutta Nipāta: all beings under different disciplines", "comparison/aristotle-confucius-cultivated-flourishing": "Aristotle and Confucius: cultivated activity and relational practice", "comparison/aristotle-confucius-relational-obligation": "Aristotle and Confucius on obligation to others", "comparison/aristotle-epicurus-human-end": "Aristotle and Epicurus: competing accounts of the human end", "comparison/atrahasis-vs-gilgamesh-flood": "Atrahasis and Gilgamesh XI: a flood story repurposed for mortality", "comparison/daodejing-marcus-limited-control": "Daodejing and Marcus Aurelius: non-grasping in flux with distinct orders of reality", "comparison/deucalion-vs-mesopotamian-flood": "Deucalion and the Mesopotamian flood complex: transmitted architecture, Greek ethnogenesis", "comparison/epictetus-vs-buddhist-craving": "Epictetus and early Buddhism: training desire without false equivalence", "comparison/epicurus-epictetus-therapeutic-flourishing": "Epicurus and Epictetus: therapeutic flourishing with incompatible goods", "comparison/genesis-vs-atrahasis-flood": "Genesis and Atrahasis: inherited flood architecture, inverted social logic", "comparison/genesis-vs-hebrews-hospitality": "Genesis and Hebrews: angel-host narrative becomes exhortation", "comparison/genesis-vs-odyssey-hospitality": "Genesis and the Odyssey: welcome before disclosure", "comparison/job-vs-ayyub": "Job and Ayyūb: one figure, two theologies of suffering", "comparison/job-vs-dukkha": "Job's protest vs. the dukkha diagnosis", "comparison/job-vs-ludlul": "Job and the Babylonian righteous sufferer", "comparison/kalama-pyrrhonism-inquiry": "Kalama teaching and Pyrrhonian inquiry: not the same doubt", "comparison/kant-confucius-reciprocity": "Kant and Confucius: reciprocity across vocabularies", "comparison/kant-mill-universal-moral-scope": "Kant and Mill: universal moral scope", "comparison/katha-vs-pali-liberation": "Kaṭha immortality and Pāli nibbāna: a shared death question without a shared Self", "comparison/mencius-documents-heaven-people-quotation": "Mencius quotes the Great Declaration on Heaven and the people", "comparison/mencius-first-samuel-accountable-rule": "Mencius and First Samuel: authority under moral judgment", "comparison/phaedo-vs-paul-resurrection": "Phaedo and 1 Corinthians 15: separable soul versus transformed body", "comparison/republic-great-learning-cultivated-rule": "Republic and Great Learning: cultivated persons and political order", "comparison/sn56-vs-gita-desire": "Early Buddhist craving and the Gītā: cessation and disciplined action", "comparison/sutta-nipata-matthew-provocation": "Sutta Nipāta and Matthew: concern beyond reciprocity", "comparison/zhuangzi-pyrrhonism-epistemic-humility": "Zhuangzi and Pyrrhonism: loosening rigid assent through different logics", "passage/acaranga-agency-for-harm": "Doing, causing, and allowing are named as causes of sin", "passage/acaranga-alms-living-food": "Mendicant alms rules inspect food for living beings", "passage/acaranga-neither-inflict-cause-consent": "The sage neither inflicts, orders, nor assents to pain", "passage/acaranga-unchangeable-law-noninjury": "The law forbids slaying, violence, abuse, torment, and expulsion", "passage/an-3-65-harm-and-welfare": "Test teachings by harm and welfare", "passage/an-3-65-hearsay-authority": "Do not rely on authority alone", "passage/analects-1-1": "Learning by steady self-cultivation in friendship", "passage/analects-12-1": "Virtue as self-discipline aligned with propriety", "passage/analects-12-2": "Reciprocity in public and private conduct", "passage/analects-15-24": "Reciprocity as a lifelong practice", "passage/analects-4-15": "An all-pervading unity as ethical orientation", "passage/analects-6-30": "Self-establishment follows from helping others", "passage/apollodorus-1-7-2-deucalion": "Prometheus warns Deucalion to build a chest", "passage/aristotle-politics-1253a2-3": "Man is by nature a political animal", "passage/aristotle-politics-1279a25-31": "Constitutions are true when they serve common interest", "passage/atrahasis-human-noise": "Human clamor keeps Enlil awake", "passage/book-of-documents-heaven-sees-hears": "Great Declaration ties Heaven’s view and hearing to the people", "passage/book-of-documents-taijia-mandate-not-constant": "The Charge to Tâi Kiâ makes Heaven's appointment conditional", "passage/confessions-8-5-10": "Indulged desire hardens into necessity", "passage/confessions-8-5-12": "Grace answers the bound will's plea", "passage/confessions-8-9-21": "The mind commands itself and is resisted", "passage/daodejing-1-naming": "Limitations of naming at the opening", "passage/daodejing-29-world-sacred-vessel": "Non-coercive governance and political restraint", "passage/daodejing-71-knowing-not-knowing": "Knowing through disciplined non-knowledge", "passage/dhammapada-277-278": "All conditioned things are impermanent; all are dukkha", "passage/epictetus-discourses-1-1": "Epictetus on the limits of unreflective faculties", "passage/epictetus-discourses-1-2": "What is reasonable depends on the situation", "passage/epictetus-encheiridion-1": "Some things are up to us and others are not", "passage/epictetus-encheiridion-2": "Suspend desire for the present", "passage/first-corinthians-15-20-26": "Christ's resurrection begins death's defeat", "passage/first-corinthians-15-42-44": "The raised body is transformed", "passage/first-corinthians-15-51-55": "Mortality puts on immortality", "passage/first-samuel-12-13-15": "Samuel places king and people under conditional obedience", "passage/first-samuel-8-7-18": "Rejection and warning over demands for kingship", "passage/genesis-18-1-8": "Abraham runs to welcome three visitors", "passage/genesis-19-1-8": "Lot receives visitors amid threatened violence", "passage/genesis-6-5-7": "Wickedness, grief, and the decision to destroy", "passage/genesis-9-11-13": "The no-more-flood covenant and its sign", "passage/gilgamesh-11-160-161": "The gods gather over the flood survivor's offering", "passage/gita-2-47": "Action without attachment to its fruit", "passage/gita-2-62-63": "Attention becomes attachment, desire, anger, and ruin", "passage/gita-3-37-41": "Desire and wrath obscure knowledge", "passage/great-learning-self-family-state-kingdom": "Great Learning maps cultivation from person to state", "passage/great-learning-three-aims": "Great Learning states its three aims", "passage/groundwork-duty-moral-worth-4-397": "Duty as the occasion for moral worth", "passage/groundwork-good-will-4-393": "Only a good will is good without limitation", "passage/groundwork-humanity-formula-4-429": "Humanity as an end in itself", "passage/groundwork-kingdom-ends-4-433": "Kingdom of ends and legislative morality", "passage/groundwork-universal-law-4-421": "Action from a maxim that could be universal law", "passage/hebrews-13-2": "Some hosts received angels unawares", "passage/iti-44-two-elements": "Nibbāna in life and without residue", "passage/job-38-whirlwind": "God answers Job out of the whirlwind", "passage/job-42-7": "Ye have not spoken of me the thing that is right", "passage/john-9-man-born-blind": "Who did sin, this man, or his parents?", "passage/katha-1-1-26-28": "Naciketas refuses wealth, longevity, and pleasure", "passage/katha-1-2-18": "The knowing Self is unborn and undying", "passage/katha-2-3-14-15": "Desires cease and the mortal becomes immortal", "passage/leviticus-19-33-34": "Love the resident stranger as yourself", "passage/ludlul-2-33-38": "Who knows the will of the gods in heaven?", "passage/matthew-26-47-56": "The arrest in Gethsemane", "passage/matthew-5-38-42": "Eye for eye and nonretaliation", "passage/matthew-5-43-48": "Love enemies and pray for enemies", "passage/meditations-4-3-judgment": "Retire inwardly before searching outward comforts", "passage/meditations-8-47-opinion": "Disturbance comes from judgment, not events", "passage/mencius-1a1": "Mencius limits counsel to benevolence and righteousness", "passage/mencius-1b8": "Mencius recategorizes the tyrant as a mere fellow", "passage/mencius-5a5": "Heaven tracks the people’s moral world", "passage/menoeceus-death-nothing": "Epicurean indifference to death as flourishing", "passage/menoeceus-pleasure-goal": "Pleasure as mark and aim of a happy life", "passage/mn-72-fire-fuel": "A quenched fire has exhausted its fuel", "passage/mn-72-four-predicates": "Four postmortem answers do not apply", "passage/nicomachean-ethics-1-1": "Aristotle frames every pursuit by its good", "passage/nicomachean-ethics-1-7": "Human flourishing is virtuous activity of the soul", "passage/nicomachean-ethics-2-1": "Virtue is developed through habituated character", "passage/nicomachean-ethics-5-1": "Justice as a state of character", "passage/nicomachean-ethics-5-3": "Distributive and rectifying justice", "passage/nicomachean-ethics-8-1": "Friendship as a condition of a good life", "passage/odyssey-1-120-124": "Telemachus feeds the stranger before questioning", "passage/odyssey-9-266-271": "Zeus avenges strangers and suppliants", "passage/on-liberty-harm-principle-1": "Mill's harm principle", "passage/outlines-1-12-tranquility": "The tranquilizing aim of skepticism", "passage/outlines-1-19-24-appearances": "Pyrrhonian treatment of appearances and everyday criteria", "passage/outlines-1-8-10-sceptical-ability": "Sceptical power in opposition, epoché, and tranquillity", "passage/phaedo-114c-d": "The bodiless hope is a glorious venture, not exact cartography", "passage/phaedo-64c": "Death is the separation of soul and body", "passage/phaedo-80b": "Soul resembles the divine; body resembles the mortal", "passage/principal-doctrine-3": "Epicurean restraint as criterion for pleasure", "passage/principal-doctrine-5": "Prudence, honor, and justice in flourishing", "passage/quran-21-83-84": "Lo! adversity afflicteth me", "passage/quran-38-44": "Lo! We found him steadfast", "passage/quran-51-24-27": "Abraham's honoured guests receive a fatted calf", "passage/republic-338c-thrasymachus-justice-stronger": "Thrasymachus on justice and the stronger", "passage/republic-433a-b-each-class-does-work": "Justice as each class doing its proper work", "passage/republic-473c-d-philosophers-kings-rest": "No rest until philosophers rule", "passage/satapatha-1-8-1-manu-flood": "The fish promises reciprocal rescue", "passage/sn-36-6-two-arrows": "The two arrows", "passage/sn-44-10-survival": "Survival and annihilation share a mistaken self-premise", "passage/sn-56-11-craving": "Craving is the origin of suffering", "passage/sutrakritanga-activity-and-hostility": "The activity lecture refuses to reduce harm to conscious avowal", "passage/sutrakritanga-carefulness-all-beings": "Carefulness treats all beings as oneself", "passage/sutrakritanga-killing-causing-consenting": "Killing, causing, and consenting increase bondage", "passage/sutta-nipata-snp1-8-universal-welfare": "Snp 1.8 extends loving-kindness without exception", "passage/sutta-nipata-snp4-15-armed-peril-dart": "Snp 4.15 traces armed peril to a dart in the heart", "passage/utilitarianism-higher-pleasures-2": "Higher and lower pleasures", "passage/utilitarianism-impartial-happiness-2": "Impartial happiness as the utilitarian standard", "passage/utilitarianism-motive-rightness-2": "Moral rightness and motive", "passage/utilitarianism-rights-justice-5": "Justice, rights, and reciprocity", "passage/uttaradhyayana-careless-killing-accountability": "Careless killing cannot be displaced onto one's relations", "passage/uttaradhyayana-samitis-guptis": "Samitis and guptis operationalize non-harm", "passage/zhuangzi-17-river-god": "Bounded knowing in sea, season, and doctrine", "passage/zhuangzi-2-perspectival-knowing": "Different natures suit different homes", "passage/zhuangzi-2-this-and-that": "Two-sided attention", "passage/zhuangzi-6-transformation": "Heaven and earth as a melting-pot", "question/death-liberation": "What happens at death—and what is liberation?", "question/desire-self-mastery": "What should we do with desire?", "question/flood-recurrence": "Why does the flood story recur across cultures?", "question/hospitality-stranger": "What do we owe the stranger at the door?", "question/human-flourishing": "What makes a human life go well?", "question/innocent-suffering": "Why do the innocent suffer?", "question/mutual-obligation": "What do we owe one another?", "question/political-legitimacy": "What makes political authority legitimate?", "question/uncertainty-control": "How should we live with uncertainty and limited control?", "question/violence-nonviolence": "When is violence justified, and what does nonviolence require?", "ritual/sitting-shiva": "Sitting shiva", "source/abbott-kant-groundwork-1895": "Abbott, Kant, Fundamental Principles of the Metaphysic of Morals", "source/adler-origins-judaism": "Adler — The Origins of Judaism", "source/aguirre-deucalion": "Aguirre, Deukalion and Pyrrha", "source/ahn-venter-genesis-18": "Ahn and Venter, Fellowship Narrative of Genesis 18", "source/annas-introduction-platos-republic-1981": "Annas, Introduction to Plato's Republic", "source/annas-morality-happiness": "Annas, The Morality of Happiness", "source/annus-lenzi-ludlul": "Annus & Lenzi, Ludlul bēl nēmeqi (2010)", "source/bailey-epicurus-1926": "Bailey, Epicurus: The Extant Remains (1926)", "source/bartholomeusz-in-defense-of-dharma": "Bartholomeusz, In Defense of Dharma", "source/bett-pyrrho-legacy": "Bett, Pyrrho, his Antecedents, and his Legacy", "source/blankinship-hospitality-islam": "Blankinship, Hospitality and Islam", "source/bodhi-numerical-discourses": "Bodhi, The Numerical Discourses", "source/bronkhorst-greater-magadha": "Bronkhorst, Greater Magadha", "source/brown-john": "Brown, The Gospel According to John I–XII (1966)", "source/bukhari-guest-right": "Ṣaḥīḥ al-Bukhārī, guest-right reports", "source/carr-genesis-flood": "Carr, Precursors to the Flood Narrative", "source/chapple-nonviolence-animals-earth-self": "Chapple, Nonviolence to Animals, Earth, and Self", "source/cline-confucius-rawls-justice": "Cline, Confucius, Rawls, and the Sense of Justice", "source/collins-invention-judaism": "Collins — The Invention of Judaism", "source/collins-nirvana": "Collins, Nirvana: Concept, Imagery, Narrative", "source/cook-enspirited-body": "Cook, The Enspirited Body in 1 Corinthians 15", "source/cort-jains-in-the-world": "Cort, Jains in the World", "source/crisp-routledge-utilitarianism": "Crisp, Mill on Utilitarianism", "source/dalley-myths-mesopotamia": "Dalley, Myths from Mesopotamia", "source/davies-allison-matthew-icc-volume-1-1988": "Davies and Allison, A Critical and Exegetical Commentary on Matthew, vol. 1", "source/day-genesis-flood": "Day, Genesis and ancient Near Eastern flood accounts", "source/donner-fumerton-mill": "Donner and Fumerton, Mill", "source/driver-history-utilitarianism": "Driver, The History of Utilitarianism", "source/dundas-jains": "Dundas, The Jains", "source/durand-shogry-baltzly-stoicism": "Durand, Shogry, and Baltzly — Stoicism (SEP)", "source/ebrey-phaedo": "Ebrey, Plato's Phaedo", "source/eggeling-satapatha": "Eggeling's Śatapatha Brāhmaṇa", "source/ekenberg-confessions-wills": "Ekenberg, Practical Rationality and the Wills of Confessions 8", "source/framarin-desire-gita": "Framarin, The Desire You Are Required to Get Rid Of", "source/frazer-apollodorus": "Frazer's Apollodorus", "source/gardner-four-books-2007": "Gardner, The Four Books", "source/george-babylonian-gilgamesh": "George, The Babylonian Gilgamesh Epic", "source/gethin-foundations": "Gethin, The Foundations of Buddhism (1998)", "source/gethin-review-selfless-mind": "Gethin, review of The Selfless Mind", "source/graver-sep-epictetus": "Graver, Epictetus (Stanford Encyclopedia of Philosophy)", "source/graver-stoicism-emotion": "Graver, Stoicism and Emotion", "source/hadot-inner-citadel": "Hadot, Inner Citadel", "source/hansen-daoism": "Hansen, Daoism", "source/harvey-introduction-buddhism": "Harvey, An Introduction to Buddhism", "source/harvey-selfless-mind": "Harvey, The Selfless Mind", "source/heffron-atrahasis-noise": "Heffron on rigmu in Atra-ḫasīs", "source/herman-ritualised-friendship": "Herman, Ritualised Friendship and the Greek City", "source/hicks-epicurus-1925": "Hicks, Epicurus (1925)", "source/inwood-ethics-human-action-stoicism": "Inwood, Ethics and Human Action in Early Stoicism", "source/jacobi-jaina-sutras-part-1": "Jacobi, Jaina Sūtras, Part I (SBE 22)", "source/jacobi-jaina-sutras-part-2": "Jacobi, Jaina Sūtras, Part II (SBE 45)", "source/jacobson-neighbor": "Jacobson and Jacobson, The Old Testament and the Neighbor", "source/jerryson-juergensmeyer-buddhist-warfare": "Jerryson and Juergensmeyer, Buddhist Warfare", "source/johns-quranic-job": "Johns, Qur'anic presentation of Job (1999)", "source/johnson-cureton-kant-moral": "Johnson & Cureton, Kant's Moral Philosophy", "source/jowett-phaedo-1892": "Jowett, Plato's Phaedo (1892)", "source/jowett-politics-1885": "Jowett, Politics (1885)", "source/jowett-republic-1892": "Jowett, Plato: The Republic (1892)", "source/kjv-bible": "King James Version", "source/komline-augustine-will": "Komline, Augustine on the Will", "source/konstan-epicurus": "Konstan, Epicurus", "source/korsgaard-creating-kingdom-ends": "Korsgaard, Creating the Kingdom of Ends", "source/kraut-aristotle-ethics": "Kraut, Aristotle's Ethics", "source/kraut-aristotle-political-philosophy-2002": "Kraut, Aristotle: Political Philosophy", "source/lambert-bwl": "Lambert, Babylonian Wisdom Literature (1960)", "source/lambert-millard-atrahasis": "Lambert and Millard's Atra-ḫasīs edition", "source/lamm-jewish-mourning": "Lamm, The Jewish Way in Death and Mourning (1969)", "source/legge-analects-1893": "Legge, Analects (1893)", "source/legge-great-learning-1893": "Legge, Great Learning (1893)", "source/legge-mencius-1895": "Legge, Mencius (1895)", "source/legge-shu-king-1879": "Legge, The Shû King (SBE 3, 1879)", "source/legge-tao-te-ching-1891": "Legge, Tao Te Ching (The Texts of Taoism, Part I)", "source/legge-zhuangzi-1891": "Legge, Writings of Kwang-tze (The Texts of Taoism, Part I)", "source/long-epictetus-1877": "Long, Discourses and Encheiridion of Epictetus (1877)", "source/long-epictetus-guide": "Long, Epictetus: A Stoic and Socratic Guide to Life", "source/long-jainism-introduction": "Long, Jainism: An Introduction", "source/long-meditations-1862": "Marcus Aurelius, The Thoughts of the Emperor Marcus Aurelius Antoninus (Long, 1862)", "source/lorenz-ancient-soul": "Lorenz, Ancient Theories of Soul", "source/luz-matthew-1-7-hermeneia-2007": "Ulrich Luz, Matthew 1–7: A Commentary", "source/magnone-deluge": "Magnone, Floodlighting the Deluge", "source/malinar-bhagavad-gita": "Malinar, The Bhagavadgita: Doctrines and Contexts", "source/martin-corinthian-body": "Martin, The Corinthian Body", "source/martin-ot-hospitality": "Martin, Old Testament Foundations for Christian Hospitality", "source/mccarthy-1973-inauguration-monarchy": "McCarthy, The Inauguration of Monarchy in Israel", "source/milgrom-leviticus": "Milgrom, Leviticus 17–22", "source/mill-on-liberty-1859": "Mill, On Liberty (1859)", "source/mill-utilitarianism-1863": "Mill, Utilitarianism (1863)", "source/morschauser-hospitality-hostages": "Morschauser, Hospitality, Hostiles and Hostages", "source/mueller-dhammapada": "Müller, The Dhammapada (SBE X)", "source/muller-katha-upanishad": "Müller, Kaṭha-Upanishad (1884)", "source/murray-odyssey": "Murray, Odyssey (1919)", "source/muslim-guest-right": "Ṣaḥīḥ Muslim, guest-right report", "source/newsom-job": "Newsom, The Book of Job (2003)", "source/nylan-five-confucian-classics-2001": "Nylan, The Five Confucian Classics (2001)", "source/okeefe-epicureanism": "O'Keefe, Epicureanism", "source/olberding-moral-exemplars": "Olberding, Moral Exemplars in the Analects: The Good Person Is That", "source/olivelle-early-upanishads": "Olivelle, The Early Upaniṣads", "source/oneill-acting-principle": "O'Neill, Acting on Principle", "source/patrick-pyrrhonic-sketches-1899": "Patrick, Sextus Empiricus and Greek Scepticism", "source/perin-demands-reason": "Perin, The Demands of Reason", "source/pickthall-quran": "Pickthall, The Meaning of the Glorious Koran (1930)", "source/pilkington-confessions": "Pilkington, Confessions (1876)", "source/pines-everlasting-empire": "Pines, The Everlasting Empire", "source/r-t-france-gospel-of-matthew-nicnt-2007": "R. T. France, The Gospel of Matthew", "source/reece-strangers-welcome": "Reece, The Stranger's Welcome", "source/riegel-confucius": "Riegel, Confucius", "source/rose-dowden-deucalion": "Oxford Classical Dictionary: Deucalion", "source/ross-nicomachean-ethics-1925": "Ross, W. D., Nicomachean Ethics (1925)", "source/roth-zhuangzi": "Roth, The Contemplative Foundations of Classical Daoism", "source/salihin-hospitality-rights": "Salihin, Ali, and Muhammad, Hospitality as a Constituent of Human Rights", "source/sangiacomo-buddhist-craving": "Sangiacomo, The Meaning of Existence (bhava)", "source/saritoprak-welcoming-stranger": "Saritoprak, Welcoming the Stranger in Islam", "source/schofield-plato-political-philosophy-2006": "Schofield, Plato: Political Philosophy", "source/sellars-stoicism": "Sellars, Stoicism", "source/sherman-making-necessity-virtue": "Sherman, Making a Necessity of Virtue", "source/sim-remastering-morals": "Sim, Remastering Morals", "source/slingerland-analects": "Slingerland, Confucius: Analects", "source/sujato-an3-65": "Sujato, The Kesamutti Discourse (AN 3.65)", "source/sujato-iti44": "Sujato, Facets of Quenching (Iti 44)", "source/sujato-mn72": "Sujato, With Vacchagotta on Fire (MN 72)", "source/sujato-sn44-10": "Sujato, With Ānanda (SN 44.10)", "source/sujato-sn56-11": "Sujato, Rolling Forth the Wheel of Dhamma (SN 56.11)", "source/sujato-sutta-nipata": "Sujato, Sutta Nipāta", "source/tahtinen-ahimsa": "Tähtinen, Ahiṃsā", "source/telang-bhagavad-gita": "Telang, Bhagavadgîtâ (1882)", "source/thanissaro-sn36-6": "Thanissaro, Sallatha Sutta translation (1997)", "source/thompson-gilgamesh": "Thompson's Epic of Gilgamish", "source/tigay-gilgamesh-evolution": "Tigay, The Evolution of the Gilgamesh Epic", "source/upadhyaya-buddhism-gita": "Upadhyaya, Early Buddhism's Impact on the Bhagavadgītā", "source/van-norden-mengzi-2008": "Van Norden, Mengzi", "source/vassilkov-indian-mesopotamian-floods": "Vassilkov on Indian and Mesopotamian flood myths", "source/vogt-sextus-empiricus": "Vogt, Sextus Empiricus", "source/warren-cambridge-epicureanism": "Warren, The Cambridge Companion to Epicureanism", "source/watanabe-encheiridion": "Watanabe, Epictetus: Encheiridion", "source/waters-reading-sodom": "Waters, Reading Sodom through Sexual Violence Against Women", "source/wiley-historical-dictionary-jainism": "Wiley, Historical Dictionary of Jainism", "source/wood-kantian-ethics": "Wood, Kantian Ethics", "source/yu-ethics-confucius-aristotle": "Yu, Ethics of Confucius and Aristotle", "source/ziporyn-zhuangzi-essential": "Ziporyn, Zhuangzi: Essential Writings", "story/flood-survivor": "The warned flood survivor", "story/hidden-visitor": "The hidden visitor", "story/righteous-sufferer": "The righteous sufferer", "text/acaranga-sutra": "Ācārāṅga Sūtra", "text/analects": "Analects", "text/anguttara-nikaya": "Aṅguttara Nikāya", "text/aristotle-politics": "Aristotle, Politics", "text/atrahasis": "Atra-ḫasīs", "text/bhagavad-gita": "Bhagavad Gītā", "text/book-of-documents": "Book of Documents", "text/book-of-job": "Book of Job", "text/confessions": "Confessions", "text/daodejing": "Daodejing", "text/dhammapada": "Dhammapada", "text/epic-of-gilgamesh": "The Epic of Gilgamesh", "text/epictetus-discourses": "Discourses of Epictetus", "text/epictetus-encheiridion": "Encheiridion (Handbook) of Epictetus", "text/epistle-to-hebrews": "Epistle to the Hebrews", "text/first-corinthians": "First Epistle to the Corinthians", "text/first-samuel": "First Samuel", "text/genesis": "Genesis", "text/gospel-of-john": "Gospel of John", "text/gospel-of-matthew": "Gospel of Matthew", "text/great-learning": "Great Learning", "text/groundwork-metaphysics-morals": "Groundwork for the Metaphysics of Morals", "text/itivuttaka": "Itivuttaka", "text/katha-upanishad": "Kaṭha Upaniṣad", "text/letter-to-menoeceus": "Letter to Menoeceus", "text/leviticus": "Leviticus", "text/library-of-apollodorus": "The Library of Pseudo-Apollodorus", "text/ludlul-bel-nemeqi": "Ludlul bēl nēmeqi", "text/majjhima-nikaya": "Majjhima Nikāya", "text/marcus-aurelius-meditations": "Meditations", "text/mencius": "Mencius", "text/nicomachean-ethics": "Nicomachean Ethics", "text/odyssey": "Odyssey", "text/on-liberty": "On Liberty", "text/outlines-of-pyrrhonism": "Outlines of Pyrrhonism", "text/phaedo": "Phaedo", "text/plato-republic": "Plato, Republic", "text/principal-doctrines": "Epicurean Principal Doctrines", "text/quran": "Qur'an", "text/samyutta-nikaya": "Saṃyutta Nikāya", "text/satapatha-brahmana": "Śatapatha Brāhmaṇa", "text/sutrakritanga": "Sūtrakṛtāṅga", "text/sutta-nipata": "Sutta Nipāta", "text/utilitarianism": "Utilitarianism", "text/uttaradhyayana-sutra": "Uttarādhyayana Sūtra", "text/zhuangzi": "Zhuangzi", "theme/death-liberation": "Death and liberation", "theme/desire-self-mastery": "Desire and self-mastery", "theme/hospitality": "Hospitality and the stranger", "theme/human-flourishing": "Human flourishing", "theme/impermanence": "Impermanence", "theme/moral-obligation": "Moral obligation", "theme/political-legitimacy": "Political legitimacy", "theme/uncertainty-and-control": "Uncertainty and control", "theme/violence-and-nonviolence": "Violence and nonviolence", "tradition/aristotelianism": "Aristotelianism", "tradition/buddhism": "Buddhism", "tradition/christianity": "Christianity", "tradition/confucianism": "Confucianism", "tradition/early-daoist-philosophy": "Early Daoist philosophy", "tradition/epicureanism": "Epicureanism", "tradition/greek-religion": "Ancient Greek religion", "tradition/hinduism": "Hinduism", "tradition/islam": "Islam", "tradition/jainism": "Jainism", "tradition/judaism": "Judaism", "tradition/kantian-ethics": "Kantian ethics", "tradition/mesopotamian-religion": "Ancient Mesopotamian religion", "tradition/platonism": "Platonism", "tradition/pyrrhonism": "Pyrrhonism", "tradition/stoicism": "Stoicism", "tradition/utilitarianism": "Utilitarianism", "tradition/vedic-religion": "Vedic religion" }, "facets": { "types": [ "claim", "comparison", "passage", "question", "ritual", "source", "story", "text", "theme", "tradition" ], "questions": [ "question/innocent-suffering", "question/flood-recurrence", "question/hospitality-stranger", "question/desire-self-mastery", "question/death-liberation", "question/mutual-obligation", "question/uncertainty-control", "question/violence-nonviolence", "question/human-flourishing", "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism", "tradition/buddhism", "tradition/christianity", "tradition/confucianism", "tradition/early-daoist-philosophy", "tradition/epicureanism", "tradition/greek-religion", "tradition/hinduism", "tradition/islam", "tradition/jainism", "tradition/judaism", "tradition/kantian-ethics", "tradition/mesopotamian-religion", "tradition/platonism", "tradition/pyrrhonism", "tradition/stoicism", "tradition/utilitarianism", "tradition/vedic-religion" ] }, "records": [ { "id": "claim/abraham-abundant-welcome", "type": "claim", "label": "Abraham's welcome exceeds his stated offer", "summary": "The narrative's running, hastening, and large meal make abundance—not merely admission under a roof—the distinctive shape of Abraham's welcome.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "abraham s welcome exceeds his stated offer", "secondary": "the narrative s running hastening and large meal make abundance not merely admission under a roof the distinctive shape of abraham s welcome genesis 18 1 8 depicts abraham offering three men water foot washing shade bread a calf dairy and personal service his actual provision materially exceeds the promised morsel of bread" }, { "id": "claim/acaranga-mendicant-rigor-is-role-specific", "type": "claim", "label": "Ācārāṅga food rules address mendicant non-harm", "summary": "Inspection of seeds, sprouts, water, and living material is an operational rule for monks and nuns, not a direct inventory of every lay obligation.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "acaranga food rules address mendicant non harm", "secondary": "inspection of seeds sprouts water and living material is an operational rule for monks and nuns not a direct inventory of every lay obligation acaranga ii 1 1 requires male and female mendicants to inspect and reject alms affected by living beings seeds sprouts water and still living plant material" }, { "id": "claim/acaranga-noninjury-crosses-life-categories", "type": "claim", "label": "Ācārāṅga extends non-injury across categories of life", "summary": "Its prohibition covers slaying, violence, abuse, torment, and driving away rather than only intentional killing of humans.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "acaranga extends non injury across categories of life", "secondary": "its prohibition covers slaying violence abuse torment and driving away rather than only intentional killing of humans acaranga i 4 1 directs that breathing existing living and sentient creatures are not to be slain treated with violence abused tormented or driven away" }, { "id": "claim/acaranga-responsibility-includes-consent", "type": "claim", "label": "Ācārāṅga includes causing and allowing within responsibility", "summary": "The text's first-person grammar expands agency beyond an act performed by one's own body.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "acaranga includes causing and allowing within responsibility", "secondary": "the text s first person grammar expands agency beyond an act performed by one s own body acaranga i 1 1 names doing an act causing another to do it and allowing another to do it among causes of sin that must be comprehended and renounced" }, { "id": "claim/analects-learning-practice-joy", "type": "claim", "label": "Analects learning stresses practice and joy", "summary": "The Analects links repeated learning and practice to moral cultivation and a joyful disposition.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/confucianism" ], "primary": "analects learning stresses practice and joy", "secondary": "the analects links repeated learning and practice to moral cultivation and a joyful disposition in the analects moral learning is a repeated practice that cultivates character and is associated with joy in the process of self cultivation" }, { "id": "claim/aristotle-distributive-justice-proportion", "type": "claim", "label": "Aristotle defines distributive justice proportionally", "summary": "Aristotle distinguishes distributive justice by geometric proportion.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle defines distributive justice proportionally", "secondary": "aristotle distinguishes distributive justice by geometric proportion aristotle distinguishes distributive justice as proportionate equality assigning goods to persons by geometric proportion rather than strict arithmetic equality" }, { "id": "claim/aristotle-eudaimonia-final-end", "type": "claim", "label": "Aristotle treats eudaimonia as final self-sufficient good", "summary": "Aristotle defines eudaimonia as a final end and a good that completes human life by itself.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle treats eudaimonia as final self sufficient good", "secondary": "aristotle defines eudaimonia as a final end and a good that completes human life by itself in aristotle eudaimonia is characterized as an ultimate end sought for its own sake and as a self sufficient good" }, { "id": "claim/aristotle-external-goods-matter", "type": "claim", "label": "Aristotle allows external goods as conditions of flourishing", "summary": "Aristotle includes external conditions as relevant to complete human flourishing.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle allows external goods as conditions of flourishing", "secondary": "aristotle includes external conditions as relevant to complete human flourishing aristotle claims that flourishing requires some external goods and opportunities such as health and friendship to be fully realized" }, { "id": "claim/aristotle-flourishing-activity-virtue", "type": "claim", "label": "Aristotle identifies flourishing with virtuous activity", "summary": "Flourishing is an excellent activity of the soul, not a passing mood.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle identifies flourishing with virtuous activity", "secondary": "flourishing is an excellent activity of the soul not a passing mood in aristotle s framework eudaimonia is the activity of the soul living excellently not an episodic emotional state" }, { "id": "claim/aristotle-friendship-civic-bond", "type": "claim", "label": "Aristotle treats civic friendship as a social bond", "summary": "Aristotle links friendship to civic cohesion.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle treats civic friendship as a social bond", "secondary": "aristotle links friendship to civic cohesion aristotle treats civic friendship as a social condition that helps sustain just community and trust between citizens" }, { "id": "claim/aristotle-friendship-constitutive-good", "type": "claim", "label": "Aristotle views friendship as part of flourishing", "summary": "Aristotle treats friendship as a constitutive element of the well-lived life.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle views friendship as part of flourishing", "secondary": "aristotle treats friendship as a constitutive element of the well lived life aristotle places friendship among the goods that belong to human flourishing not as a mere accessory to moral life" }, { "id": "claim/aristotle-justice-complete-virtue", "type": "claim", "label": "Aristotle calls justice a complete virtue toward others", "summary": "Aristotle identifies justice as a complete virtue in relation to others.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle calls justice a complete virtue toward others", "secondary": "aristotle identifies justice as a complete virtue in relation to others aristotle describes justice as a complete virtue in relation to others because it orders one s actions to a shared ethical good with fellow citizens" }, { "id": "claim/aristotle-obligation-character-relations", "type": "claim", "label": "Aristotle grounds civic obligation in character relations", "summary": "Aristotle ties friendship obligations to character-based virtue rather than mere utility.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle grounds civic obligation in character relations", "secondary": "aristotle ties friendship obligations to character based virtue rather than mere utility in aristotle obligations in virtuous friendship are rooted in shared character and mutual recognition not only reciprocal exchange or utility" }, { "id": "claim/aristotle-politics-common-advantage-standard", "type": "claim", "label": "Aristotle uses common advantage as the constitutional standard", "summary": "A core standard in Aristotle’s account is that political institutions are to be assessed by whether they serve the common advantage.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle uses common advantage as the constitutional standard", "secondary": "a core standard in aristotle s account is that political institutions are to be assessed by whether they serve the common advantage aristotle argues that the criterion separating constitutional types is whether government acts for the common advantage rather than private interest" }, { "id": "claim/aristotle-politics-political-animal-nature", "type": "claim", "label": "Aristotle treats political association as natural to humans", "summary": "Aristotle frames political life as a natural end-state of human development, not merely a conventional arrangement.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle treats political association as natural to humans", "secondary": "aristotle frames political life as a natural end state of human development not merely a conventional arrangement aristotle claims that humans are by nature political animals implying that the polis is a natural community rather than a mere convenience" }, { "id": "claim/aristotle-politics-true-vs-deviant-constitutions", "type": "claim", "label": "Aristotle labels rule forms as true or deviant by shared purpose", "summary": "Aristotle’s regime distinctions are paired: each proper form is contrasted with a perverted version when rulers seek private gain.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle labels rule forms as true or deviant by shared purpose", "secondary": "aristotle s regime distinctions are paired each proper form is contrasted with a perverted version when rulers seek private gain aristotle identifies correct constitutions as those oriented to the common good and characterizes their perversions as rule forms oriented to rulers private interest" }, { "id": "claim/aristotle-virtue-habituation", "type": "claim", "label": "Aristotle grounds virtue in habituation", "summary": "Aristotle treats repeated habituation as central to becoming virtuous.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle grounds virtue in habituation", "secondary": "aristotle treats repeated habituation as central to becoming virtuous aristotle holds that moral virtue is cultivated through repeated practice and habituation until it becomes stable in action" }, { "id": "claim/atrahasis-post-flood-population-controls", "type": "claim", "label": "Atrahasis ends with controls on human reproduction", "summary": "The catastrophe is followed not by renewed unlimited multiplication but by a revised human order: failed births, infant mortality, and cultic categories restricted from childbearing limit population growth.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "atrahasis ends with controls on human reproduction", "secondary": "the catastrophe is followed not by renewed unlimited multiplication but by a revised human order failed births infant mortality and cultic categories restricted from childbearing limit population growth at the end of atra hasis tablet iii the gods institute barrenness infant mortality and cultic categories of women restricted from childbearing as continuing checks on human reproduction after the flood" }, { "id": "claim/augustine-grace-delivers-divided-will", "type": "claim", "label": "Augustine does not make self-command self-sufficient", "summary": "The divided will's remedy is not simply a stronger act of the same isolated will: Augustine names divine grace through Christ as the answer to bondage.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/christianity" ], "primary": "augustine does not make self command self sufficient", "secondary": "the divided will s remedy is not simply a stronger act of the same isolated will augustine names divine grace through christ as the answer to bondage confessions viii 5 12 answers the habit bound will s question of deliverance with god s grace through jesus christ so augustine s account does not treat autonomous self command as sufficient" }, { "id": "claim/augustine-habit-binds-will", "type": "claim", "label": "Augustine makes habit both chosen and binding", "summary": "The chain is neither an alien force nor effortless freedom: repeated consent forms a custom that later constrains the person who formed it.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/christianity" ], "primary": "augustine makes habit both chosen and binding", "secondary": "the chain is neither an alien force nor effortless freedom repeated consent forms a custom that later constrains the person who formed it confessions viii 5 10 presents disordered desire as originating in a perverse will and becoming bondage through indulgence custom and unresisted habit" }, { "id": "claim/augustine-will-is-partial", "type": "claim", "label": "Augustine's two wills are one incomplete agency", "summary": "The garden conflict does not prove two substances or a second hidden self; Augustine describes one soul fluctuating because neither willing nor unwilling is wholehearted.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/christianity" ], "primary": "augustine s two wills are one incomplete agency", "secondary": "the garden conflict does not prove two substances or a second hidden self augustine describes one soul fluctuating because neither willing nor unwilling is wholehearted in confessions viii 9 10 augustine explains conflicting wills as one soul s incomplete willing rather than two minds or two metaphysical natures" }, { "id": "claim/book-of-documents-heaven-hears-people", "type": "claim", "label": "Book of Documents links Heaven’s mandate to the people", "summary": "The Great Declaration passage presents Heaven’s visibility and hearing as publicly conditioned.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "book of documents links heaven s mandate to the people", "secondary": "the great declaration passage presents heaven s visibility and hearing as publicly conditioned in the great declaration legitimacy and rightness are described in terms of heaven acting in relation to the people s condition" }, { "id": "claim/book-of-documents-mandate-conditional-on-virtue", "type": "claim", "label": "Heaven's appointment is presented as conditional", "summary": "The Charge to Tâi Kiâ links preservation of the throne to constancy in virtue.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "heaven s appointment is presented as conditional", "secondary": "the charge to tai kia links preservation of the throne to constancy in virtue the charge to tai kia presents heaven s appointment as non constant a sovereign preserves the throne through constant virtue and loses it when virtue fails" }, { "id": "claim/book-of-documents-popular-salience-for-heavenly-mandate", "type": "claim", "label": "Book of Documents frames the people as Heaven’s referent", "summary": "Legitimacy language implies that public welfare and responsiveness are central to political authority.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "book of documents frames the people as heaven s referent", "secondary": "legitimacy language implies that public welfare and responsiveness are central to political authority the great declaration s imagery allows public condition to become a criterion through which heaven s response is inferred" }, { "id": "claim/confucian-duty-role-relations", "type": "claim", "label": "Confucian duties follow social roles", "summary": "Confucian duties are organized by role-specific obligations.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/confucianism" ], "primary": "confucian duties follow social roles", "secondary": "confucian duties are organized by role specific obligations confucian ethical duties are specified by role relations such as ruler and minister or parent and child each with different practical obligations" }, { "id": "claim/confucian-flourishing-social-cultivation", "type": "claim", "label": "Confucian flourishing is social cultivation", "summary": "Flourishing in Confucianism is framed as shared cultivation through learning, ritual, and humane community.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/confucianism" ], "primary": "confucian flourishing is social cultivation", "secondary": "flourishing in confucianism is framed as shared cultivation through learning ritual and humane community confucian moral flourishing is achieved through social cultivation learning and ritual in humane communities rather than through isolated individual preference maximization" }, { "id": "claim/confucian-li-forms-character", "type": "claim", "label": "Ritual in Confucianism shapes character", "summary": "Confucian li is treated as transformative practice rather than empty ceremonial form.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/confucianism" ], "primary": "ritual in confucianism shapes character", "secondary": "confucian li is treated as transformative practice rather than empty ceremonial form confucian li is understood as a set of practices that progressively form character and relational virtue not mere formalism" }, { "id": "claim/confucian-obligation-cultivated-not-abstract", "type": "claim", "label": "Confucian obligations are cultivated in practice", "summary": "Confucian obligation is formed through cultivation, not only by abstract rules.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/confucianism" ], "primary": "confucian obligations are cultivated in practice", "secondary": "confucian obligation is formed through cultivation not only by abstract rules confucian sources present ethical obligation as shaped by disciplined practice xiao and li not as compliance with detached abstract legal style rules" }, { "id": "claim/confucian-reciprocity-mutual-obligation", "type": "claim", "label": "Confucian obligation is mutually responsive", "summary": "Confucian ethics models obligations as reciprocal, role-responsive practices.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/confucianism" ], "primary": "confucian obligation is mutually responsive", "secondary": "confucian ethics models obligations as reciprocal role responsive practices confucian sources frame obligation as reciprocal response within relationships not only unilateral benevolence toward others" }, { "id": "claim/confucian-reciprocity-not-rule-only", "type": "claim", "label": "Confucian ethics emphasizes reciprocity over exhaustive rule systems", "summary": "Confucian moral order is presented as reciprocity and relational discernment alongside ritual.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/confucianism" ], "primary": "confucian ethics emphasizes reciprocity over exhaustive rule systems", "secondary": "confucian moral order is presented as reciprocity and relational discernment alongside ritual confucian ethics centers reciprocal responsiveness as a practical thread rather than relying only on a complete deontological rule code" }, { "id": "claim/confucian-ren-extend-to-others", "type": "claim", "label": "Ren extends humane concern outward", "summary": "Confucian ren extends humane concern across social distance.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/confucianism" ], "primary": "ren extends humane concern outward", "secondary": "confucian ren extends humane concern across social distance confucian teaching describes ren as a humane disposition cultivated as concern extends from kin through broader social ties" }, { "id": "claim/confucian-ren-relational", "type": "claim", "label": "Confucian ren is enacted in relations", "summary": "Ren is presented as relational virtue realized through conduct across social roles.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/confucianism" ], "primary": "confucian ren is enacted in relations", "secondary": "ren is presented as relational virtue realized through conduct across social roles confucian ren is not merely inward feeling it is a practiced relational virtue expressed in everyday conduct among family and community" }, { "id": "claim/daodejing-knowing-not-knowing", "type": "claim", "label": "Chapter 71 treats unrecognized ignorance as a disease", "summary": "Chapter 71 links attainment with awareness of one’s epistemic limits.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "chapter 71 treats unrecognized ignorance as a disease", "secondary": "chapter 71 links attainment with awareness of one s epistemic limits in chapter 71 the daodejing treats knowing while recognizing the limits of one s knowledge as the highest attainment while mistaking ignorance for knowledge is diagnosed as a disease" }, { "id": "claim/daodejing-naming-has-limits", "type": "claim", "label": "Naming has limits in the Daodejing", "summary": "Chapter 1 distinguishes the Dao from complete linguistic capture.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "naming has limits in the daodejing", "secondary": "chapter 1 distinguishes the dao from complete linguistic capture daodejing chapter 1 distinguishes the nameless dao from named plurality stating that naming can enumerate the ten thousand things but does not itself contain the dao as such" }, { "id": "claim/daodejing-world-resists-grasping", "type": "claim", "label": "Chapter 29 critiques coercive control, not all planning", "summary": "Daodejing 29 frames over-control as disorder-producing, especially in governance.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "chapter 29 critiques coercive control not all planning", "secondary": "daodejing 29 frames over control as disorder producing especially in governance daodejing chapter 29 presents grasping intervention as destructive for the political order the kingdom cannot be won or held by forceful doing so the passage is narrower than a universal claim that every form of planning fails" }, { "id": "claim/daodejing-wuwei-noncoercive-action", "type": "claim", "label": "Wu wei is non-coercive efficacy, not passivity", "summary": "The text’s wu wei language prescribes minimal-force governance and action-by-refraining from coercion.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "wu wei is non coercive efficacy not passivity", "secondary": "the text s wu wei language prescribes minimal force governance and action by refraining from coercion daodejing chapters 57 and 48 describe wuwei non coercive action not inactivity effective rule is achieved through reducing forceful intervention so processes can actualize themselves" }, { "id": "claim/deucalion-flood-is-regional", "type": "claim", "label": "Pseudo-Apollodorus's Deucalion flood is regional", "summary": "Calling Deucalion a Greek Noah erases a decisive textual limit: this witness floods most of Greece and explicitly leaves other mountain survivors alive.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/greek-religion" ], "primary": "pseudo apollodorus s deucalion flood is regional", "secondary": "calling deucalion a greek noah erases a decisive textual limit this witness floods most of greece and explicitly leaves other mountain survivors alive pseudo apollodorus library 1 7 2 describes zeus as flooding the greater part of greece not the whole earth and explicitly preserves people other than deucalion and pyrrha who escape to nearby mountains" }, { "id": "claim/dukkha-marks-existence", "type": "claim", "label": "Dukkha is a structural mark of conditioned existence", "summary": "Early Buddhist teaching treats suffering as a feature of all conditioned things, not a targeted punishment.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/buddhism" ], "primary": "dukkha is a structural mark of conditioned existence", "secondary": "early buddhist teaching treats suffering as a feature of all conditioned things not a targeted punishment early buddhist teaching presents dukkha suffering unsatisfactoriness as one of the three marks of conditioned existence a structural feature of all conditioned things rather than a punishment aimed at individuals" }, { "id": "claim/epictetus-agency-not-total-control", "type": "claim", "label": "Epictetus distinguishes agency from external outcome", "summary": "The famous opening is about the proper locus of responsibility and value, not a promise that every thought, bodily reaction, or circumstance can be controlled by willpower.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/stoicism" ], "primary": "epictetus distinguishes agency from external outcome", "secondary": "the famous opening is about the proper locus of responsibility and value not a promise that every thought bodily reaction or circumstance can be controlled by willpower encheiridion 1 places judgments and motivational acts among what is up to us while treating body property reputation and office as external to that responsible agency" }, { "id": "claim/epictetus-flourishing-agency", "type": "claim", "label": "Epictetus grounds flourishing in agency over judgement", "summary": "Epictetus well-being depends on rational choice, not mastery of externals.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/stoicism" ], "primary": "epictetus grounds flourishing in agency over judgement", "secondary": "epictetus well being depends on rational choice not mastery of externals in epictetus ethics a good life depends on using reason over impressions and choice so flourishing is possible without control over external events themselves" }, { "id": "claim/epictetus-reason-tests-fit", "type": "claim", "label": "Epictetus makes reasonable action context-sensitive", "summary": "Rational appraisal determines what a person judges fitting in a concrete situation.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/stoicism" ], "primary": "epictetus makes reasonable action context sensitive", "secondary": "rational appraisal determines what a person judges fitting in a concrete situation epictetus presents rational judgment as the decisive test of what is reasonable in a concrete situation so the same external action may be judged differently in light of a person s values and role" }, { "id": "claim/epictetus-social-roles-not-isolation", "type": "claim", "label": "Epictetus preserves role-based obligations in human flourishing", "summary": "Stoic practice remains socially engaged through family and civic roles, not social withdrawal.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/stoicism" ], "primary": "epictetus preserves role based obligations in human flourishing", "secondary": "stoic practice remains socially engaged through family and civic roles not social withdrawal epictetan training for a good life does not reject social roles it redirects attachment so one can fulfill duties to friends family and community without being ruled by outcomes" }, { "id": "claim/epictetus-suspends-desire-pedagogically", "type": "claim", "label": "Epictetus suspends desire as beginner training", "summary": "'For the present' and action 'with reservation' are not incidental phrases: desire is postponed until the student recognizes the good, while careful impulse toward action continues.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/stoicism" ], "primary": "epictetus suspends desire as beginner training", "secondary": "for the present and action with reservation are not incidental phrases desire is postponed until the student recognizes the good while careful impulse toward action continues encheiridion 2 instructs the beginner to remove desire for the present and to use positive and negative impulse gently and with reservation rather than establishing permanent desirelessness as the stoic end" }, { "id": "claim/epicurus-death-nothing", "type": "claim", "label": "Epicurus argues that death is nothing to us", "summary": "On this account, death does not harm a person in the good life because sensation ceases with it.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "epicurus argues that death is nothing to us", "secondary": "on this account death does not harm a person in the good life because sensation ceases with it because no sensible awareness remains at death epicurus treats death as nothing to us which removes fear of it as a component of what makes a human life go well" }, { "id": "claim/epicurus-friendship-security", "type": "claim", "label": "Epicurean friendship gives both joy and protection", "summary": "Epicurean accounts describe friendship as a central, positive ingredient in the good life.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "epicurean friendship gives both joy and protection", "secondary": "epicurean accounts describe friendship as a central positive ingredient in the good life epicurean life aims not only at private comfort but also at practical security and joy through friendship making trusted relationships part of what makes life go well" }, { "id": "claim/epicurus-pleasure-absence-pain", "type": "claim", "label": "Epicurean pleasure is bounded by the absence of pain and turmoil", "summary": "Epicurus’s model of well-being sets its limit by freedom from pain and mental disturbance, not by endless intensity.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "epicurean pleasure is bounded by the absence of pain and turmoil", "secondary": "epicurus s model of well being sets its limit by freedom from pain and mental disturbance not by endless intensity epicurean flourishing is achieved when pleasure is stable and untroubled especially through absence of bodily pain and mental agitation rather than through limitless magnitude of sensation" }, { "id": "claim/epicurus-pleasure-telos", "type": "claim", "label": "Epicurus makes pleasure the telos of flourishing life", "summary": "Epicurean texts present pleasure as both the guide and target of a life that goes well.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "epicurus makes pleasure the telos of flourishing life", "secondary": "epicurean texts present pleasure as both the guide and target of a life that goes well in epicurean ethics happiness is defined by pursuing pleasure as its principle and final end so a well lived human life is one ordered around this telos" }, { "id": "claim/epicurus-prudence-guides-pleasure", "type": "claim", "label": "Epicurean prudence and justice stabilize flourishing", "summary": "Pleasure is sustained in Epicurean life only when moderated by prudence and social restraints.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "epicurean prudence and justice stabilize flourishing", "secondary": "pleasure is sustained in epicurean life only when moderated by prudence and social restraints for a good human life epicurus treats prudence with justice as a related practical virtue as inseparable from stable pleasure guiding one away from choices that promise short term gain but long term disturbance" }, { "id": "claim/first-samuel-kingship-remains-conditionally-accountable", "type": "claim", "label": "Monarchy remains conditionally accountable to YHWH", "summary": "King and people are bound by covenantal fidelity despite the political shift to monarchy.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/judaism" ], "primary": "monarchy remains conditionally accountable to yhwh", "secondary": "king and people are bound by covenantal fidelity despite the political shift to monarchy in 1 samuel 12 13 15 samuel links support for kingship to covenant obedience implying that royal authority is granted conditionally under divine accountability rather than absolute sovereignty" }, { "id": "claim/first-samuel-monarchy-framed-as-rejection-of-divine-kingship", "type": "claim", "label": "Samuel frames monarchy as rejection of divine kingship", "summary": "The request for a king is interpreted as theological displacement, not merely administrative convenience.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/judaism" ], "primary": "samuel frames monarchy as rejection of divine kingship", "secondary": "the request for a king is interpreted as theological displacement not merely administrative convenience in 1 samuel 8 7 samuel presents israel s demand for a king as rejection of yhwh not merely dissatisfaction with him by saying the people have rejected the lord from reigning over them" }, { "id": "claim/first-samuel-warned-extractive-kingship", "type": "claim", "label": "Samuel warns of the extractive costs of a king", "summary": "The proposed king is presented as costly: conscription, burdens, labor capture, and elite taxation are forecast.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/judaism" ], "primary": "samuel warns of the extractive costs of a king", "secondary": "the proposed king is presented as costly conscription burdens labor capture and elite taxation are forecast in 1 samuel 8 11 18 samuel warns that a king will take sons for service daughters for labor land and produce for his officials and a tenth of flocks and crops" }, { "id": "claim/genesis-flood-ends-in-covenant", "type": "claim", "label": "Genesis answers recurring violence with a universal covenant", "summary": "The flood does not cure the human heart; the narrative instead ends with divine self-limitation, renewed fruitfulness, limits on bloodshed, and a covenant embracing all creatures.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/judaism" ], "primary": "genesis answers recurring violence with a universal covenant", "secondary": "the flood does not cure the human heart the narrative instead ends with divine self limitation renewed fruitfulness limits on bloodshed and a covenant embracing all creatures genesis 8 21 9 17 acknowledges that human inclination remains evil after the flood yet establishes a no more flood covenant with noah his descendants and every living creature marked by the bow in the cloud" }, { "id": "claim/genesis-flood-judges-violence", "type": "claim", "label": "Genesis makes corruption and violence the flood's cause", "summary": "Unlike a bare catastrophe motif, Genesis repeatedly supplies an ethical diagnosis: human wickedness, corrupt flesh, and a land filled with ḥamas provoke the judgment.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/judaism" ], "primary": "genesis makes corruption and violence the flood s cause", "secondary": "unlike a bare catastrophe motif genesis repeatedly supplies an ethical diagnosis human wickedness corrupt flesh and a land filled with hamas provoke the judgment genesis 6 5 13 explicitly presents pervasive human wickedness corruption and violence hamas as the reason god resolves to destroy life in the flood" }, { "id": "claim/gilgamesh-11-reuses-atrahasis", "type": "claim", "label": "Gilgamesh Tablet XI reuses an Atrahasis flood version", "summary": "The famous Gilgamesh flood is a later insertion into the epic's immortality quest, adapted from an Atrahasis-type recension rather than originating with Gilgamesh.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "gilgamesh tablet xi reuses an atrahasis flood version", "secondary": "the famous gilgamesh flood is a later insertion into the epic s immortality quest adapted from an atrahasis type recension rather than originating with gilgamesh text historical scholarship identifies standard babylonian gilgamesh tablet xi as a literary adaptation of an earlier atrahasis flood version incorporated after the earlier gilgamesh compositions had taken shape" }, { "id": "claim/gita-action-without-fruit-attachment", "type": "claim", "label": "The Gītā detaches action from fruit and from inaction", "summary": "The same verse that denies entitlement to fruits denies attachment to not acting, blocking the popular misreading that nonattachment means passivity.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/hinduism" ], "primary": "the gita detaches action from fruit and from inaction", "secondary": "the same verse that denies entitlement to fruits denies attachment to not acting blocking the popular misreading that nonattachment means passivity bhagavad gita 2 47 directs arjuna toward action without making its fruit his motive and explicitly rejects attachment to inaction" }, { "id": "claim/gita-attachment-desire-collapse", "type": "claim", "label": "The Gītā traces a sequence from attention to ruin", "summary": "Repeated contemplation is morally consequential because it becomes attachment, then desire and anger, before judgment itself collapses.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/hinduism" ], "primary": "the gita traces a sequence from attention to ruin", "secondary": "repeated contemplation is morally consequential because it becomes attachment then desire and anger before judgment itself collapses bhagavad gita 2 62 63 explicitly orders a causal sequence from pondering sense objects through attachment desire anger impaired discrimination and memory loss of reason and ruin" }, { "id": "claim/gita-kama-rajas-foe", "type": "claim", "label": "The Gītā locates insatiable desire within guṇa psychology", "summary": "Kāma is not an isolated appetite: the text couples it with anger, rajas, obscured knowledge, and a hierarchy of senses, mind, and understanding.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/hinduism" ], "primary": "the gita locates insatiable desire within guna psychology", "secondary": "kama is not an isolated appetite the text couples it with anger rajas obscured knowledge and a hierarchy of senses mind and understanding bhagavad gita 3 37 41 identifies desire and wrath as born from rajas describes insatiable desire as an enemy that obscures knowledge through senses mind and understanding and prescribes beginning with sense restraint" }, { "id": "claim/great-learning-aims-logic", "type": "claim", "label": "Great Learning frames ethical excellence as a governing aim", "summary": "The text presents moral cultivation and social renovation as inseparable, not as independent programs.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "great learning frames ethical excellence as a governing aim", "secondary": "the text presents moral cultivation and social renovation as inseparable not as independent programs in the great learning exemplary moral virtue is defined together with social renovation and the maintenance of highest excellence so ethical formation and public order are presented as one program" }, { "id": "claim/great-learning-civic-order-via-self-renewal", "type": "claim", "label": "Great Learning ties civic order to prior self-discipline", "summary": "The text suggests that stable rule depends on moral preconditions rather than only legal procedure.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "great learning ties civic order to prior self discipline", "secondary": "the text suggests that stable rule depends on moral preconditions rather than only legal procedure great learning treats civic stability as flowing from cultivated persons and regulated households not merely from coercive command" }, { "id": "claim/great-learning-moral-triad-as-end", "type": "claim", "label": "Great Learning presents a three-part moral sequence", "summary": "The Great Learning links personal formation, social reform, and peace through an explicit sequence.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "great learning presents a three part moral sequence", "secondary": "the great learning links personal formation social reform and peace through an explicit sequence the great learning text presents a sequence from self renewal to family reform and then social peace as the practical structure of its moral teaching" }, { "id": "claim/hebrews-recalls-angel-hosts", "type": "claim", "label": "Hebrews recalls the Genesis angel-host cycle", "summary": "Hebrews 13:2 converts a recognizable scriptural narrative pattern into a terse community exhortation, but does not name Abraham or Lot.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/christianity" ], "primary": "hebrews recalls the genesis angel host cycle", "secondary": "hebrews 13 2 converts a recognizable scriptural narrative pattern into a terse community exhortation but does not name abraham or lot hebrews 13 2 intentionally evokes scriptural accounts in which people host visitors who prove to be angels with genesis 18 19 the clearest narrative cycle behind the allusion" }, { "id": "claim/islam-distinguishes-social-roles", "type": "claim", "label": "Qur'anic ethics distinguish neighbors, companions, and wayfarers", "summary": "Islamic stranger-facing ethics operate through several partially overlapping roles; translating them all as a single generic stranger erases what triggers each obligation.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/islam" ], "primary": "qur anic ethics distinguish neighbors companions and wayfarers", "secondary": "islamic stranger facing ethics operate through several partially overlapping roles translating them all as a single generic stranger erases what triggers each obligation qur an 4 36 separately names the related neighbor the non kin or distant neighbor the companion at one s side and the wayfarer while qur an 9 60 includes the wayfarer among recipients of distributed alms" }, { "id": "claim/islamic-guest-right-bounded-debated", "type": "claim", "label": "The Islamic guest right is time-bounded and legally debated", "summary": "Sound hadith combines a concrete right of reception with reciprocal limits: special provision for one day and night, hospitality for three days, charity beyond that, and no prolonged stay that harms the host.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/islam" ], "primary": "the islamic guest right is time bounded and legally debated", "secondary": "sound hadith combines a concrete right of reception with reciprocal limits special provision for one day and night hospitality for three days charity beyond that and no prolonged stay that harms the host canonical hadith reports give the guest special provision for one day and night and hospitality for three days treat provision beyond that as charity and forbid the guest to remain until the host is burdened sunni jurists disagree whether ordinary hospitality is obligatory or strongly recommended and which travelers trigger the duty" }, { "id": "claim/job-epilogue-vindicates-job", "type": "claim", "label": "The epilogue sides with the protester, not the theologians", "summary": "Job 42:7 has God rebuke the friends and affirm that Job 'hath spoken of me the thing that is right' — the book's own verdict on retribution theology.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/judaism" ], "primary": "the epilogue sides with the protester not the theologians", "secondary": "job 42 7 has god rebuke the friends and affirm that job hath spoken of me the thing that is right the book s own verdict on retribution theology in the epilogue of the book of job 42 7 god declares that the three friends have not spoken rightly of him while job who protested has the book thereby renders the friends retribution theology divinely rejected within the narrative itself" }, { "id": "claim/job-rejects-retribution", "type": "claim", "label": "Job's dialogues reject proportionate retribution", "summary": "The poetic core of Job dismantles the friends' theology that suffering reliably measures sin.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/judaism" ], "primary": "job s dialogues reject proportionate retribution", "secondary": "the poetic core of job dismantles the friends theology that suffering reliably measures sin the poetic dialogues of the book of job reject the doctrine that suffering is reliably proportionate divine retribution for personal wrongdoing" }, { "id": "claim/john-9-rejects-sin-causation", "type": "claim", "label": "John 9 denies sin as the cause of congenital affliction", "summary": "Asked whose sin caused a man's blindness from birth, the Johannine Jesus answers 'neither' — rejecting the retributive diagnosis and reframing the affliction toward divine purpose.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/christianity" ], "primary": "john 9 denies sin as the cause of congenital affliction", "secondary": "asked whose sin caused a man s blindness from birth the johannine jesus answers neither rejecting the retributive diagnosis and reframing the affliction toward divine purpose in john 9 1 3 jesus explicitly denies that a man s congenital blindness was caused by his own or his parents sin displacing a retributive explanation with a teleological one that the works of god should be made manifest in him" }, { "id": "claim/kalama-discourse-not-blanket-relativism", "type": "claim", "label": "Kalama discourse is not blanket relativism", "summary": "The passage rejects an indiscriminate 'anything goes' reading and ties acceptance to ethical quality.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/buddhism" ], "primary": "kalama discourse is not blanket relativism", "secondary": "the passage rejects an indiscriminate anything goes reading and ties acceptance to ethical quality despite rejecting authority only acceptance an 3 65 does not leave every judgment equally valid it tests greed hate and delusion against harm wise criticism blame and welfare then culminates in specific buddhist ethical practices and refuges" }, { "id": "claim/kalama-discourse-rejects-hearsay-alone", "type": "claim", "label": "Kalama discourse rejects hearsay alone", "summary": "The Kālāma teaching excludes mere report, tradition, and rumor as sufficient warrants for belief.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/buddhism" ], "primary": "kalama discourse rejects hearsay alone", "secondary": "the kalama teaching excludes mere report tradition and rumor as sufficient warrants for belief in an 3 65 the buddha says that oral transmission lineage testament canonical authority reasoning apparent competence and teacher status are not sufficient by themselves for accepting a teaching" }, { "id": "claim/kalama-discourse-tests-consequences", "type": "claim", "label": "Kalama discourse tests teachings by outcomes", "summary": "The discourse recommends acceptance only when a teaching is known to be wholesome in practice.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/buddhism" ], "primary": "kalama discourse tests teachings by outcomes", "secondary": "the discourse recommends acceptance only when a teaching is known to be wholesome in practice the buddha directs the kalamas to give up qualities known as unskillful blameworthy criticized by sensible people and productive of harm and to acquire qualities known through the corresponding tests to lead to welfare and happiness" }, { "id": "claim/kant-autonomy-self-legislation", "type": "claim", "label": "Kant defines autonomy as self-legislation", "summary": "Autonomy, for Kant, is moral law-giving by reason in each rational agent.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "kant defines autonomy as self legislation", "secondary": "autonomy for kant is moral law giving by reason in each rational agent kant defines autonomy as the will s capacity to legislate the moral law for itself through practical reason" }, { "id": "claim/kant-duty-moral-worth", "type": "claim", "label": "Kant ties moral worth to duty", "summary": "Kant distinguishes dutiful motive from mere inclination.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "kant ties moral worth to duty", "secondary": "kant distinguishes dutiful motive from mere inclination kant says an action has moral worth when done from duty rather than mere inclination even when it produces agreeable outcomes" }, { "id": "claim/kant-good-will-unqualified-good", "type": "claim", "label": "Kant on good will as unqualified good", "summary": "Kant presents a good will as the only unconditionally good thing.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "kant on good will as unqualified good", "secondary": "kant presents a good will as the only unconditionally good thing in the groundwork kant identifies a good will as good without qualification so its worth does not depend on outcomes" }, { "id": "claim/kant-humanity-end-not-means", "type": "claim", "label": "Kant forbids treating persons merely as means", "summary": "Kant’s formula of humanity requires persons to be ends in themselves.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "kant forbids treating persons merely as means", "secondary": "kant s formula of humanity requires persons to be ends in themselves kant s humanity formula requires that one never treat rational persons merely as means for one s purposes" }, { "id": "claim/kant-kingdom-ends-systematic-union", "type": "claim", "label": "Kant frames moral community as a kingdom of ends", "summary": "Kant’s kingdom of ends describes a systematic union of rational lawgivers.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "kant frames moral community as a kingdom of ends", "secondary": "kant s kingdom of ends describes a systematic union of rational lawgivers in the groundwork kant presents the kingdom of ends as a systematic community in which rational agents are both authors and subjects of common moral law" }, { "id": "claim/kant-universal-law-obligation", "type": "claim", "label": "Kant derives obligation from universalizable maxims", "summary": "Kant’s universalisability test generates duty by asking whether a maxim can be a universal law.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "kant derives obligation from universalizable maxims", "secondary": "kant s universalisability test generates duty by asking whether a maxim can be a universal law for kant one has obligation to act only on a maxim that can be consistently willed as universal law without contradiction" }, { "id": "claim/katha-good-not-identical-pleasant", "type": "claim", "label": "The good and the pleasant are not one choice", "summary": "Naciketas's refusal is a choice for knowledge and the better good, not an assertion that every pleasure is intrinsically evil.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/hinduism" ], "primary": "the good and the pleasant are not one choice", "secondary": "naciketas s refusal is a choice for knowledge and the better good not an assertion that every pleasure is intrinsically evil katha i 2 1 4 distinguishes sreyas the better or good from preyas the pleasant and presents naciketas s refusal of wealth and pleasures as a choice for knowledge" }, { "id": "claim/katha-immortality-atman-brahman", "type": "claim", "label": "Kaṭha's immortality is an ātman-Brahman answer", "summary": "The death response is metaphysically committed: neither neutral cessation of distress nor extended lifespan captures the text's positive Self and Brahman language.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/hinduism" ], "primary": "katha s immortality is an atman brahman answer", "secondary": "the death response is metaphysically committed neither neutral cessation of distress nor extended lifespan captures the text s positive self and brahman language across i 2 18 and ii 3 14 15 the katha s answer to death is framed through the unborn self and brahman so its immortality cannot be represented as mere longevity or metaphysically neutral cessation" }, { "id": "claim/katha-liberation-desire-knots", "type": "claim", "label": "Kaṭha locates liberation here", "summary": "Immortality is stated at the severing of the heart's desires and knots here on earth, not as a reward of mere longevity.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/hinduism" ], "primary": "katha locates liberation here", "secondary": "immortality is stated at the severing of the heart s desires and knots here on earth not as a reward of mere longevity katha ii 3 14 15 locates liberation here when heart dwelling desires are released and the knots of the heart are severed the mortal becomes immortal and attains brahman" }, { "id": "claim/katha-self-unborn-not-ego-survival", "type": "claim", "label": "The unborn Self is not ordinary ego survival", "summary": "The verse's deathless principle cannot be reduced to the indefinite persistence of possessions, biography, or the everyday personality Naciketas has already subordinated.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/hinduism" ], "primary": "the unborn self is not ordinary ego survival", "secondary": "the verse s deathless principle cannot be reduced to the indefinite persistence of possessions biography or the everyday personality naciketas has already subordinated katha i 2 18 describes the death transcending self context as unborn eternal and uninjured by bodily death it does not by itself promise indefinite survival of an individual s ordinary personality or biography" }, { "id": "claim/leviticus-ger-resident-outsider", "type": "claim", "label": "Leviticus addresses a resident outsider, not simply a guest", "summary": "The law broadens neighbor-love to the vulnerable gēr while preserving a social category different from the passing travelers in Genesis 18.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "leviticus addresses a resident outsider not simply a guest", "secondary": "the law broadens neighbor love to the vulnerable ger while preserving a social category different from the passing travelers in genesis 18 leviticus 19 33 34 commands non oppression native like treatment and love for the ger living in israel s land grounding the obligation in israel s memory of being gerim in egypt" }, { "id": "claim/lot-hospitality-morally-complex", "type": "claim", "label": "Lot is not an uncomplicated hospitality exemplar", "summary": "Genesis 19 binds protection of male guests to an offer exposing Lot's daughters to violence; reading only the welcome suppresses the episode's moral cost.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "lot is not an uncomplicated hospitality exemplar", "secondary": "genesis 19 binds protection of male guests to an offer exposing lot s daughters to violence reading only the welcome suppresses the episode s moral cost genesis 19 1 8 narrates both lot s welcome and protection of visitors and his offer of his daughters to the crowd so the passage cannot support an unqualified claim that lot models virtuous hospitality" }, { "id": "claim/ludlul-divine-inscrutability", "type": "claim", "label": "Ludlul answers innocent suffering with divine inscrutability, resolved in cult", "summary": "The Babylonian poem concedes that humans cannot know what pleases the gods, and resolves the sufferer's crisis through Marduk's unmerited restoration, not through explanation.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "ludlul answers innocent suffering with divine inscrutability resolved in cult", "secondary": "the babylonian poem concedes that humans cannot know what pleases the gods and resolves the sufferer s crisis through marduk s unmerited restoration not through explanation ludlul bel nemeqi responds to undeserved suffering by asserting that divine standards are inscrutable to humans tablet ii and by resolving the crisis through marduk s sovereign restoration of the sufferer rather than through any justification of the suffering" }, { "id": "claim/manu-sacrifice-renews-humanity", "type": "claim", "label": "Manu's sacrifice generates renewed human life", "summary": "The early Manu account resolves the flood through ritual generation: offerings produce Iḍā, and through her Manu produces a new human race.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/vedic-religion" ], "primary": "manu s sacrifice generates renewed human life", "secondary": "the early manu account resolves the flood through ritual generation offerings produce ida and through her manu produces a new human race in satapatha brahmana 1 8 1 7 11 the sole named human survivor manu performs a paka sacrifice because he desires offspring a woman arises from the offering is identified as ida and through her he generates the race of manu" }, { "id": "claim/marcus-aurelius-accepts-changing-whole", "type": "claim", "label": "Marcus accepts the whole as changing", "summary": "Marcus presents the self as participating in nature’s ongoing transformation.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/stoicism" ], "primary": "marcus accepts the whole as changing", "secondary": "marcus presents the self as participating in nature s ongoing transformation meditations 9 19 places the individual s continuous mutation within the changing universe making change a condition shared by self and whole rather than an exceptional personal disruption" }, { "id": "claim/marcus-aurelius-control-within-contribution", "type": "claim", "label": "Marcus frames control as inner contribution", "summary": "Marcus emphasizes self-mastery in regard to judgment, intention, and character rather than outcome domination.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/stoicism" ], "primary": "marcus frames control as inner contribution", "secondary": "marcus emphasizes self mastery in regard to judgment intention and character rather than outcome domination in meditations 4 3 marcus treats recollection within one s own soul as a refuge available without controlling external location provided that inner principles are kept ordered" }, { "id": "claim/marcus-aurelius-judgment-shapes-distress", "type": "claim", "label": "Marcus links distress to judgment", "summary": "Book 8.47 presents distress as shaped by internal judgment rather than events alone.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/stoicism" ], "primary": "marcus links distress to judgment", "secondary": "book 8 47 presents distress as shaped by internal judgment rather than events alone in meditations 8 47 marcus says that pain caused by an external thing is mediated by one s judgment about it and that this judgment can be removed" }, { "id": "claim/matthew-active-generosity", "type": "claim", "label": "Matthew 5:40-42 requires costly giving", "summary": "These verses prescribe active generosity rather than passive endurance.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "matthew 5 40 42 requires costly giving", "secondary": "these verses prescribe active generosity rather than passive endurance matthew 5 40 42 portrays nonretaliation as accompanied by active costly giving in legal and practical encounters not withdrawal" }, { "id": "claim/matthew-enemy-love-and-prayer", "type": "claim", "label": "Matthew 5:44 extends love and prayer to enemies", "summary": "The command to love and pray for enemies broadens discipleship obligations beyond reciprocated relationships.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "matthew 5 44 extends love and prayer to enemies", "secondary": "the command to love and pray for enemies broadens discipleship obligations beyond reciprocated relationships matthew 5 44 explicitly extends love and prayer to enemies and persecutors rather than limiting concern to reciprocal relationships" }, { "id": "claim/matthew-nonretaliation", "type": "claim", "label": "Matthew 5:39 rejects personal retaliatory violence", "summary": "The verse is read as a directive against immediate violent retaliation to insults or blows.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "matthew 5 39 rejects personal retaliatory violence", "secondary": "the verse is read as a directive against immediate violent retaliation to insults or blows in matthew 5 39 jesus prohibits personal violent retaliation in response to an immediate affront and frames that situation as an opportunity for nonviolent response" }, { "id": "claim/matthew-sun-and-rain-impartiality", "type": "claim", "label": "Matthew 5:45 grounds enemy-love in divine impartiality", "summary": "The sun and rain imagery is used as an argument for concern that crosses moral categories.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "matthew 5 45 grounds enemy love in divine impartiality", "secondary": "the sun and rain imagery is used as an argument for concern that crosses moral categories matthew 5 45 points to sun and rain given to both evil and good as the stated rationale for love that extends beyond friends" }, { "id": "claim/matthew-sword-relinquish-during-arrest", "type": "claim", "label": "Matthew 26:52 commands immediate disarmament", "summary": "Jesus interrupts active violence by commanding a companion to sheathe his weapon.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "matthew 26 52 commands immediate disarmament", "secondary": "jesus interrupts active violence by commanding a companion to sheathe his weapon in matthew 26 52 jesus explicitly orders a disciple to put the sword away signaling refusal to answer arrest pressure with armed escalation" }, { "id": "claim/matthew-telos-perfectness", "type": "claim", "label": "Matthew 5:48 closes with a disputed standard of perfection", "summary": "Perfection language frames the preceding ethic through comparison with the heavenly Father rather than reciprocal reward.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "matthew 5 48 closes with a disputed standard of perfection", "secondary": "perfection language frames the preceding ethic through comparison with the heavenly father rather than reciprocal reward matthew 5 48 closes the sequence by commanding disciples to be perfect as their heavenly father is perfect" }, { "id": "claim/matthew-voluntary-arrest-and-scripture", "type": "claim", "label": "Matthew 26:53–56 frames the arrest as voluntary fulfillment", "summary": "Jesus’ refusal of miraculous rescue is coupled with a scriptural self-understanding of the arrest.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "matthew 26 53 56 frames the arrest as voluntary fulfillment", "secondary": "jesus refusal of miraculous rescue is coupled with a scriptural self understanding of the arrest matthew 26 53 56 portrays jesus arrest as knowingly embraced with the immediate arrest scene interpreted as fulfillment of scriptural necessity" }, { "id": "claim/mencius-benevolent-rule-people", "type": "claim", "label": "Benevolent rule is judged by the people it governs", "summary": "Mencius links political legitimacy to caring, humane governance that preserves the people’s welfare.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "benevolent rule is judged by the people it governs", "secondary": "mencius links political legitimacy to caring humane governance that preserves the people s welfare in mencius s political language a ruler s legitimacy is grounded in humane and just administration that benefits the people rather than in coercive command" }, { "id": "claim/mencius-heaven-mediated-by-people", "type": "claim", "label": "Heaven’s appraisal is mediated through popular moral perception", "summary": "Mencius says Heaven’s seeing and hearing are coterminous with the people’s own seeing and hearing.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "heaven s appraisal is mediated through popular moral perception", "secondary": "mencius says heaven s seeing and hearing are coterminous with the people s own seeing and hearing mencius presents political moral legitimacy as publicly mediated heaven s perspective is effective through the people s moral perception making popular well being a channel for judgment" }, { "id": "claim/mencius-profit-righteousness-priority", "type": "claim", "label": "Rulerly counsel is framed by virtue before wealth", "summary": "Mencius restricts his political counsel to benevolence and righteousness and treats profit-seeking as a secondary, insufficient principle of rule.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "rulerly counsel is framed by virtue before wealth", "secondary": "mencius restricts his political counsel to benevolence and righteousness and treats profit seeking as a secondary insufficient principle of rule mencius presents governance advice as primarily moral and civic in character prioritizing benevolence and righteousness over profit seeking goals" }, { "id": "claim/mencius-tyrant-loses-ruler-status", "type": "claim", "label": "A tyrant can forfeit the moral status of ruler", "summary": "Mencius recategorizes the violent and unrighteous ruler as a mere fellow, allowing Zhou's killing to be described without calling it regicide.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "a tyrant can forfeit the moral status of ruler", "secondary": "mencius recategorizes the violent and unrighteous ruler as a mere fellow allowing zhou s killing to be described without calling it regicide mencius argues that a ruler who destroys benevolence and righteousness can become a mere fellow so the killing of zhou is not classified as putting a sovereign to death" }, { "id": "claim/mill-happiness-standard", "type": "claim", "label": "Mill defines happiness as the moral standard", "summary": "Mill presents happiness as the normative standard for determining right and wrong actions.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "mill defines happiness as the moral standard", "secondary": "mill presents happiness as the normative standard for determining right and wrong actions in utilitarianism mill states that happiness pleasure and the absence of pain is the ultimate standard of right and wrong" }, { "id": "claim/mill-impartiality-equal-consideration", "type": "claim", "label": "Mill requires impartial consideration in utility", "summary": "Mill’s utilitarian standard counts each person’s happiness without privileging status or class in principle.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "mill requires impartial consideration in utility", "secondary": "mill s utilitarian standard counts each person s happiness without privileging status or class in principle mill s principle requires impartial consideration of persons each individual s happiness counts as one in calculating moral rightness" }, { "id": "claim/mill-justice-rights-utility", "type": "claim", "label": "Mill derives rights and justice from utility", "summary": "Mill treats justice and rights as principles grounded in utility.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "mill derives rights and justice from utility", "secondary": "mill treats justice and rights as principles grounded in utility mill treats justice and rights as utility based principles they are socially required because violating them produces greater and more stable harms than their observance" }, { "id": "claim/mill-liberty-harm-principle", "type": "claim", "label": "Mill’s Harm Principle limits justified coercion", "summary": "Mill’s Liberty centers coercion on preventing harm to others.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "mill s harm principle limits justified coercion", "secondary": "mill s liberty centers coercion on preventing harm to others mill s harm principle allows social or legal coercion only to prevent harm to others not merely to prevent self regarding damage" }, { "id": "claim/mill-qualitative-pleasures", "type": "claim", "label": "Mill distinguishes higher and lower pleasures", "summary": "Mill argues that some pleasures are qualitatively superior.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "mill distinguishes higher and lower pleasures", "secondary": "mill argues that some pleasures are qualitatively superior mill distinguishes higher and lower pleasures in moral reasoning assigning higher value to intellectual and moral pleasures when competent judges prefer them" }, { "id": "claim/mill-rightness-independent-motive", "type": "claim", "label": "Mill links rightness to utility rather than motive", "summary": "Mill’s criterion of rightness is tied to consequences, not motive alone.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "mill links rightness to utility rather than motive", "secondary": "mill s criterion of rightness is tied to consequences not motive alone mill states that an action is right insofar as it tends to promote happiness and wrong insofar as it tends to the opposite with motive treated as distinct from this core criterion" }, { "id": "claim/naciketas-refuses-finite-rewards", "type": "claim", "label": "Naciketas refuses substitutes for knowing death", "summary": "Long life and abundance remain under Yama's rule, so they cannot answer the question that brought Naciketas to Death.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/hinduism" ], "primary": "naciketas refuses substitutes for knowing death", "secondary": "long life and abundance remain under yama s rule so they cannot answer the question that brought naciketas to death katha i 1 26 29 depicts naciketas rejecting wealth long life sensual pleasure and yama s alternative boons because they are transient while insisting on knowledge of the disputed hereafter" }, { "id": "claim/nibbana-fire-dependence-not-destination", "type": "claim", "label": "The quenched-fire simile concerns exhausted dependence", "summary": "A fire without fuel has not traveled to a compass point; the analogy diagnoses the conditions and categories presupposed by the question.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism" ], "primary": "the quenched fire simile concerns exhausted dependence", "secondary": "a fire without fuel has not traveled to a compass point the analogy diagnoses the conditions and categories presupposed by the question mn 72 uses fire s dependence on grass and logs to explain why once sustaining conditions are exhausted asking where the quenched fire went does not apply" }, { "id": "claim/nibbana-in-life-retains-feeling", "type": "claim", "label": "Awakening does not remove bodily feeling", "summary": "The living perfected person still has functioning senses and feels pleasure and pain; greed, hate, delusion, and relish have ended.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism" ], "primary": "awakening does not remove bodily feeling", "secondary": "the living perfected person still has functioning senses and feels pleasure and pain greed hate delusion and relish have ended iti 44 says that the liberated person with residue continues to experience agreeable and disagreeable sensations and pleasure and pain while greed hate and delusion have ended" }, { "id": "claim/nibbana-neither-eternal-self-nor-annihilation", "type": "claim", "label": "The Buddhist middle is not half a surviving self", "summary": "SN 44.10 treats survival and annihilation as opposed conclusions sharing the premise of a substantial self that must persist or be destroyed.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism" ], "primary": "the buddhist middle is not half a surviving self", "secondary": "sn 44 10 treats survival and annihilation as opposed conclusions sharing the premise of a substantial self that must persist or be destroyed sn 44 10 refuses both eternalist survival and annihilationist non survival because affirming either would preserve vacchagotta s mistaken substantial self framing" }, { "id": "claim/nibbana-postmortem-predicates-inapplicable", "type": "claim", "label": "MN 72 refuses all four postmortem predicates", "summary": "The discourse says reborn, not reborn, both, and neither do not apply, rather than selecting a hidden fifth answer about a surviving personal entity.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism" ], "primary": "mn 72 refuses all four postmortem predicates", "secondary": "the discourse says reborn not reborn both and neither do not apply rather than selecting a hidden fifth answer about a surviving personal entity mn 72 rejects the full fourfold scheme of describing a liberated person after death as reborn not reborn both or neither" }, { "id": "claim/nibbana-two-elements-one-liberation", "type": "claim", "label": "The two nibbāna elements are not two destinations", "summary": "Iti 44 distinguishes awakening while alive from final nibbāna when that life ends; both describe the same liberation under different remaining conditions.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism" ], "primary": "the two nibbana elements are not two destinations", "secondary": "iti 44 distinguishes awakening while alive from final nibbana when that life ends both describe the same liberation under different remaining conditions itivuttaka 44 distinguishes nibbana with residue during the perfected person s life from nibbana without residue when all states of renewed existence cease" }, { "id": "claim/paul-death-destroyed", "type": "claim", "label": "Paul treats death as an enemy to destroy", "summary": "Liberation is not reconciliation with death as a natural release; the chapter imagines mortality itself defeated through resurrection and transformation.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/christianity" ], "primary": "paul treats death as an enemy to destroy", "secondary": "liberation is not reconciliation with death as a natural release the chapter imagines mortality itself defeated through resurrection and transformation first corinthians 15 calls death the last enemy and depicts its defeat when the dead are raised incorruptible and the mortal puts on immortality" }, { "id": "claim/paul-resurrection-christ-pattern", "type": "claim", "label": "Christ's resurrection patterns a future resurrection", "summary": "Firstfruits means beginning and pledge: Paul's answer is corporate and eschatological rather than only an account of one exceptional survivor.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/christianity" ], "primary": "christ s resurrection patterns a future resurrection", "secondary": "firstfruits means beginning and pledge paul s answer is corporate and eschatological rather than only an account of one exceptional survivor first corinthians 15 20 23 makes christ s resurrection the firstfruits and pattern of the future resurrection of those who belong to christ" }, { "id": "claim/paul-spiritual-body-transformed", "type": "claim", "label": "Spiritual body does not simply mean no body", "summary": "Paul's paired contrasts describe transformed resurrection embodiment; the phrase cannot safely be reduced either to an unchanged corpse or to an immaterial ghost.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/christianity" ], "primary": "spiritual body does not simply mean no body", "secondary": "paul s paired contrasts describe transformed resurrection embodiment the phrase cannot safely be reduced either to an unchanged corpse or to an immaterial ghost in 1 corinthians 15 42 44 soma pneumatikon remains a soma within contrasts of corruption and incorruption dishonor and glory and weakness and power so the passage describes transformed embodiment rather than simple abandonment of body" }, { "id": "claim/phaedo-affinity-not-proof", "type": "claim", "label": "Affinity does not yet prove imperishability", "summary": "Resemblance to intelligible and immortal realities is one stage in the dialogue, not the last word after Cebes' objection.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/platonism" ], "primary": "affinity does not yet prove imperishability", "secondary": "resemblance to intelligible and immortal realities is one stage in the dialogue not the last word after cebes objection the phaedo s affinity argument makes the soul more like intelligible and indissoluble reality than the body but it does not by itself establish that every soul is imperishable cebes later objection forces a further argument" }, { "id": "claim/phaedo-defines-death-as-separation", "type": "claim", "label": "Phaedo defines death as soul-body separation", "summary": "The dialogue begins from a separable-soul model rather than treating death only as cessation of bodily function.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/platonism" ], "primary": "phaedo defines death as soul body separation", "secondary": "the dialogue begins from a separable soul model rather than treating death only as cessation of bodily function at phaedo 64c plato s socrates defines death as the completed separation of soul and body" }, { "id": "claim/phaedo-myth-not-exact-cartography", "type": "claim", "label": "Phaedo qualifies its afterlife cartography", "summary": "The closing story sustains ethical hope while refusing full confidence that the soul's mansions have been described exactly.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/platonism" ], "primary": "phaedo qualifies its afterlife cartography", "secondary": "the closing story sustains ethical hope while refusing full confidence that the soul s mansions have been described exactly phaedo 114c d associates philosophical purification with bodiless postmortem life while explicitly declining certainty that the myth s description of the soul s destinations is exactly true" }, { "id": "claim/phaedo-practices-death-not-suicide", "type": "claim", "label": "Practicing death is not a license for suicide", "summary": "Philosophical purification loosens bodily domination within life, while Socrates says a person must wait for the god's summons.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/platonism" ], "primary": "practicing death is not a license for suicide", "secondary": "philosophical purification loosens bodily domination within life while socrates says a person must wait for the god s summons the phaedo s practice of dying means philosophical purification and loosening bodily domination not self killing 61e 62c requires waiting until the god summons while 67c e defines the practice as soul body separation pursued within life" }, { "id": "claim/plato-justification-defines-justice-as-functional-order", "type": "claim", "label": "Plato defines justice through functional order", "summary": "Plato construes justice as a bounded order where each part performs its own proper work.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/platonism" ], "primary": "plato defines justice through functional order", "secondary": "plato construes justice as a bounded order where each part performs its own proper work in books iv and ii iii plato s socratic argument construes justice as the condition in which each social and psychic part does what it is suited to do without usurping others roles" }, { "id": "claim/plato-requires-philosopher-kingly-rule-for-rest", "type": "claim", "label": "Plato requires philosopher-kingly rule for stable justice", "summary": "Plato frames philosopher-king rule as a condition for durable political peace.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/platonism" ], "primary": "plato requires philosopher kingly rule for stable justice", "secondary": "plato frames philosopher king rule as a condition for durable political peace plato argues that stable justice for the city requires either philosopher rulers in office or ruling elites transformed to be philosophical and good" }, { "id": "claim/plato-rules-by-knowledge-tension-authority", "type": "claim", "label": "Republic articulates a knowledge-authority tension", "summary": "Plato ties legitimate rule to philosophical knowledge in a way that challenges the authority of existing rulers.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/platonism" ], "primary": "republic articulates a knowledge authority tension", "secondary": "plato ties legitimate rule to philosophical knowledge in a way that challenges the authority of existing rulers republic 473c d makes philosophical knowledge a condition of adequate rule while requiring existing rulers or philosophers to undergo a radical change in political role" }, { "id": "claim/pyrrhonism-equipollence-motivates-suspension", "type": "claim", "label": "Pyrrhonian equipollence triggers ἐποχή", "summary": "Pyrrhonism treats opposed arguments of equal force as the mechanism that triggers suspension.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/pyrrhonism" ], "primary": "pyrrhonian equipollence triggers", "secondary": "pyrrhonism treats opposed arguments of equal force as the mechanism that triggers suspension sextus says the skeptical method works by opposing reasoned claims against one another so that the balances are equal in strength and that equilibrium is what precedes suspension" }, { "id": "claim/pyrrhonism-follows-appearances", "type": "claim", "label": "Pyrrhonism continues practical life by appearance", "summary": "Pyrrhonian suspension does not require denial of appearances for everyday action.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/pyrrhonism" ], "primary": "pyrrhonism continues practical life by appearance", "secondary": "pyrrhonian suspension does not require denial of appearances for everyday action sextus says pyrrhonists do not deny how things appear they question assertions that an object is as it appears while continuing ordinary life through appearances natural capacities feelings customs and learned arts" }, { "id": "claim/pyrrhonism-inquiry-remains-open", "type": "claim", "label": "Pyrrhonism keeps inquiry open after suspension", "summary": "Suspension does not replace dogma with a rival doctrine, but leaves non-dogmatic inquiry in place.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/pyrrhonism" ], "primary": "pyrrhonism keeps inquiry open after suspension", "secondary": "suspension does not replace dogma with a rival doctrine but leaves non dogmatic inquiry in place sextus characterizes the skeptic as an inquirer and presents skeptical formulations as self applying rather than fixed dogmas leaving investigation open instead of converting suspension into a settled doctrine" }, { "id": "claim/pyrrhonism-suspends-judgment", "type": "claim", "label": "Pyrrhonism uses epoché as its immediate skeptical outcome", "summary": "The Outlines describe suspension of judgment as the first result of Pyrrhonian skeptical confrontation.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/pyrrhonism" ], "primary": "pyrrhonism uses epoche as its immediate skeptical outcome", "secondary": "the outlines describe suspension of judgment as the first result of pyrrhonian skeptical confrontation in book i of the outlines of pyrrhonism sextus identifies the initial outcome of skeptical opposition as suspension of judgment" }, { "id": "claim/pyrrhonism-tranquility-follows-suspension", "type": "claim", "label": "Pyrrhonian tranquillity is tied to the skeptical procedure", "summary": "Pyrrhonism describes ἀταραξία as connected to, but debated as to the exact logical role of, ἐποχή.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/pyrrhonism" ], "primary": "pyrrhonian tranquillity is tied to the skeptical procedure", "secondary": "pyrrhonism describes as connected to but debated as to the exact logical role of in the outlines skepticism is introduced as beginning from the hope of attaining and the text presents and in sequence" }, { "id": "claim/quran-abraham-hospitality-example", "type": "claim", "label": "The Qur'an presents Abraham's hospitality as narrative example", "summary": "The honoured-guest episode preserves prompt greeting and abundant food, but should not be mistaken for the separate hadith and juristic rules governing a guest's stay.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/islam" ], "primary": "the qur an presents abraham s hospitality as narrative example", "secondary": "the honoured guest episode preserves prompt greeting and abundant food but should not be mistaken for the separate hadith and juristic rules governing a guest s stay qur an 51 24 27 calls abraham s visitors honoured guests and depicts him promptly providing a fatted calf before he understands why they do not eat" }, { "id": "claim/quran-job-patient-exemplar", "type": "claim", "label": "The Qur'anic Job is an exemplar of ṣabr, without the protest dialogues", "summary": "Six verses distill the Job tradition into a model of steadfast patience: affliction, a single restrained appeal, divine verdict 'We found him steadfast,' and restoration.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/islam" ], "primary": "the qur anic job is an exemplar of sabr without the protest dialogues", "secondary": "six verses distill the job tradition into a model of steadfast patience affliction a single restrained appeal divine verdict we found him steadfast and restoration the qur an presents job ayyub in six verses 21 83 84 38 41 44 as an exemplar of steadfast patience sabr under trial and contains none of the extended protest dialogues that dominate the biblical book" }, { "id": "claim/stoic-apatheia-not-numbness", "type": "claim", "label": "Stoic apatheia is not emotional numbness", "summary": "Stoic freedom from passion targets excessive impulses grounded in false value judgments; rational good feelings and active care remain possible.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/stoicism" ], "primary": "stoic apatheia is not emotional numbness", "secondary": "stoic freedom from passion targets excessive impulses grounded in false value judgments rational good feelings and active care remain possible in stoic moral psychology apatheia is freedom from pathe disordered passions tied to false judgments not the absence of all affect since the tradition recognizes rational good feelings and appropriate social action" }, { "id": "claim/stoic-externals-preferred-not-good", "type": "claim", "label": "Stoicism treats external goods as preferred but not decisive", "summary": "Stoic writers allow that health and wealth can help life go well without making them moral ends.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/stoicism" ], "primary": "stoicism treats external goods as preferred but not decisive", "secondary": "stoic writers allow that health and wealth can help life go well without making them moral ends stoicism classifies health wealth and reputation as preferred externals useful for living well but not moral goods that determine happiness by themselves" }, { "id": "claim/stoic-virtue-sufficient-flourishing", "type": "claim", "label": "Stoic ethics treats virtue as sufficient for flourishing", "summary": "The Stoic thesis ties happiness directly to moral character, not a bundle of external goods.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/stoicism" ], "primary": "stoic ethics treats virtue as sufficient for flourishing", "secondary": "the stoic thesis ties happiness directly to moral character not a bundle of external goods in stoicism virtue is said to be both necessary and sufficient for eudaimonia so a life can be good even without favorable external circumstances" }, { "id": "claim/sutrakritanga-carefulness-is-practical-discipline", "type": "claim", "label": "Sūtrakṛtāṅga makes carefulness a practical discipline", "summary": "Carefulness is expressed through movement, food, possession, speech, and refusing injury—not through intention alone.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "sutrakrtanga makes carefulness a practical discipline", "secondary": "carefulness is expressed through movement food possession speech and refusing injury not through intention alone sutrakrtanga i 10 connects carefulness with giving no offense in movement allowed food treating beings as oneself ceasing injury and not employing others to harm" }, { "id": "claim/sutrakritanga-intention-does-not-exhaust-harm", "type": "claim", "label": "Sūtrakṛtāṅga does not reduce harm to avowed intention", "summary": "Its activity debate considers mind, speech, body, cruelty, negligence, and formed hostility rather than making one mental state the sole criterion.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "sutrakrtanga does not reduce harm to avowed intention", "secondary": "its activity debate considers mind speech body cruelty negligence and formed hostility rather than making one mental state the sole criterion sutrakrtanga ii 4 argues that sin is not erased merely because an agent does not consciously consider the operations of mind speech and body while its murderer example also treats a formed hostile resolution as morally consequential" }, { "id": "claim/sutrakritanga-killing-causing-consenting-bind", "type": "claim", "label": "Sūtrakṛtāṅga treats killing, causing, and consent as binding", "summary": "The doctrine passage refuses to confine violence to the hand that performs the killing.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "sutrakrtanga treats killing causing and consent as binding", "secondary": "the doctrine passage refuses to confine violence to the hand that performs the killing sutrakrtanga i 1 1 says that killing living beings causing others to kill and consenting to their killing increase the agent s iniquity and bondage" }, { "id": "claim/sutta-nipata-boundless-compassion", "type": "claim", "label": "Snp 1.8 uses the mother analogy for boundless loving-kindness", "summary": "The text uses the mother/only-child image and directional imagery to define all-sided loving concern.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism" ], "primary": "snp 1 8 uses the mother analogy for boundless loving kindness", "secondary": "the text uses the mother only child image and directional imagery to define all sided loving concern sutta nipata 1 8 teaches a boundless heart through the image of a mother protecting her only child and by directing love to the entire world above below all around unconstricted and without enmity" }, { "id": "claim/sutta-nipata-inner-dart-sustains-agitation", "type": "claim", "label": "Snp 4.15 turns from public conflict to the inner dart", "summary": "The discourse does not stop at condemning weapons; it identifies a difficult-to-see inner dart whose removal ends frantic agitation.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism" ], "primary": "snp 4 15 turns from public conflict to the inner dart", "secondary": "the discourse does not stop at condemning weapons it identifies a difficult to see inner dart whose removal ends frantic agitation after describing armed conflict and social turmoil sutta nipata 4 15 locates a hard to see dart in the heart and says that removing it ends restless running and sinking down" }, { "id": "claim/sutta-nipata-no-wished-pain-under-provocation", "type": "claim", "label": "Snp 1.8 rejects wishing pain under provocation", "summary": "The text directly links provocation with refraining from wishing pain on others.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism" ], "primary": "snp 1 8 rejects wishing pain under provocation", "secondary": "the text directly links provocation with refraining from wishing pain on others sutta nipata 1 8 explicitly instructs that even when provoked or aggrieved one should not wish pain for another person" }, { "id": "claim/sutta-nipata-taking-up-arms-peril", "type": "claim", "label": "Snp 4.15 links taking up arms with peril", "summary": "The passage opens by identifying armedness as a source of peril in communal life.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism" ], "primary": "snp 4 15 links taking up arms with peril", "secondary": "the passage opens by identifying armedness as a source of peril in communal life sutta nipata 4 15 states that peril stems from those who take up arms describing social life among such actors as conflict and turmoil" }, { "id": "claim/sutta-nipata-universal-welfare", "type": "claim", "label": "Snp 1.8 extends welfare to all beings", "summary": "The verse includes an explicit universal welfare injunction spanning visible and invisible creatures across size, status, and temporal condition.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism" ], "primary": "snp 1 8 extends welfare to all beings", "secondary": "the verse includes an explicit universal welfare injunction spanning visible and invisible creatures across size status and temporal condition sutta nipata 1 8 instructs practitioners to wish happiness and safety for all living beings including beings already born and those about to be born without leaving any out" }, { "id": "claim/tanha-origin-not-all-desire", "type": "claim", "label": "Taṇhā is not every form of desire", "summary": "The second noble truth targets appropriative craving; Buddhist vocabulary can also describe wholesome intention and motivation, so 'Buddhism says eliminate all desire' is too broad.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/buddhism" ], "primary": "tanha is not every form of desire", "secondary": "the second noble truth targets appropriative craving buddhist vocabulary can also describe wholesome intention and motivation so buddhism says eliminate all desire is too broad sn 56 11 identifies tanha sensual craving craving for continued existence and craving for nonexistence as the origin of dukkha while early buddhist usage also permits chanda to name wholesome desire to act" }, { "id": "claim/tanha-sustains-renewed-existence", "type": "claim", "label": "The second noble truth includes renewed existence", "summary": "Craving is not merely a modern psychology of dissatisfaction: the sutta places it inside a rebirth-and-cessation framework that a secular paraphrase can silently erase.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/buddhism" ], "primary": "the second noble truth includes renewed existence", "secondary": "craving is not merely a modern psychology of dissatisfaction the sutta places it inside a rebirth and cessation framework that a secular paraphrase can silently erase sn 56 11 describes tanha as leading to future lives and includes cravings for sensual pleasure continued existence and nonexistence so its diagnosis is simultaneously psychological and soteriological" }, { "id": "claim/thrasymachus-defines-justice-as-stronger-interest", "type": "claim", "label": "Thrasymachus defines justice as the stronger's advantage", "summary": "In Book I, Thrasymachus advances a bounded claim that justice functions as an index of dominance.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/platonism" ], "primary": "thrasymachus defines justice as the stronger s advantage", "secondary": "in book i thrasymachus advances a bounded claim that justice functions as an index of dominance thrasymachus explicitly defines justice as the interest of the stronger presenting it as a political theoretical reduction rather than a moral ideal" }, { "id": "claim/two-arrows-distinction", "type": "claim", "label": "The two-arrows teaching splits pain from added suffering", "summary": "SN 36.6 distinguishes unavoidable bodily pain (the first arrow) from the mental anguish added by one's reaction (the second arrow), which training can remove.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/buddhism" ], "primary": "the two arrows teaching splits pain from added suffering", "secondary": "sn 36 6 distinguishes unavoidable bodily pain the first arrow from the mental anguish added by one s reaction the second arrow which training can remove the salla sutta sn 36 6 teaches that bodily pain strikes the awakened and unawakened alike but the additional mental suffering generated by one s reaction to pain is contingent and can be eliminated through practice reframing the problem of suffering from why me to what am i adding" }, { "id": "claim/uttaradhyayana-actions-remain-ones-own", "type": "claim", "label": "Uttarādhyayana denies that relations absorb one's harmful action", "summary": "The lecture links careless killing with personal accountability when the fruit of action is reaped.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "uttaradhyayana denies that relations absorb one s harmful action", "secondary": "the lecture links careless killing with personal accountability when the fruit of action is reaped uttaradhyayana lecture 4 says that careless killers cannot rely on wealth or relations for protection and that relations do not take an agent s place when the fruit of action is reaped" }, { "id": "claim/uttaradhyayana-nonharm-requires-attention", "type": "claim", "label": "Uttarādhyayana operationalizes non-harm as attention", "summary": "The samitis and guptis regulate walking, speech, alms, objects, waste, thought, and bodily action to reduce injury.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "uttaradhyayana operationalizes non harm as attention", "secondary": "the samitis and guptis regulate walking speech alms objects waste thought and bodily action to reduce injury uttaradhyayana lecture 24 presents five samitis and three guptis as disciplines that prevent thought speech and body from causing misery or destruction to living beings" }, { "id": "claim/xenia-ritualized-reciprocity", "type": "claim", "label": "Xenia is ritualized reciprocity, not generic kindness", "summary": "Homeric welcome includes divine protection and care for vulnerable arrivals, but it also belongs to a status-aware economy of gifts, escort, obligation, and potentially inherited guest-friendship.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/greek-religion" ], "primary": "xenia is ritualized reciprocity not generic kindness", "secondary": "homeric welcome includes divine protection and care for vulnerable arrivals but it also belongs to a status aware economy of gifts escort obligation and potentially inherited guest friendship the odyssey represents xenia through recurring sequences of reception food before inquiry gifts or escort reciprocal obligation and divine sanction it is therefore more specific than undifferentiated kindness to everyone" }, { "id": "claim/zhuangzi-accepts-transformation", "type": "claim", "label": "Zhuangzi affirms continual transformation over fixed essence", "summary": "Transformation is not an aberration to suppress but the ordinary texture of life and worlds.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "zhuangzi affirms continual transformation over fixed essence", "secondary": "transformation is not an aberration to suppress but the ordinary texture of life and worlds zhuangzi presents human life and the natural world through bianhua transformation emphasizing changing forms and relational unfolding rather than defending a fixed personal essence" }, { "id": "claim/zhuangzi-free-wandering-loosens-attachment", "type": "claim", "label": "Free and Easy Wandering loosens clinging", "summary": "The free-wandering motif is therapeutic, training response away from possessive clinging, not toward withdrawal from action.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "free and easy wandering loosens clinging", "secondary": "the free wandering motif is therapeutic training response away from possessive clinging not toward withdrawal from action the xiaoyao you chapter contrasts beings constrained by limited capacities and reputation with wandering that is not dependent on ordinary measures of success usefulness or fixed social identity" }, { "id": "claim/zhuangzi-language-cannot-fix-all-distinctions", "type": "claim", "label": "Zhuangzi exposes limits of fixed naming", "summary": "Naming and distinction are pragmatic tools for humans, but Zhuangzi resists making language ontologically exhaustive.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "zhuangzi exposes limits of fixed naming", "secondary": "naming and distinction are pragmatic tools for humans but zhuangzi resists making language ontologically exhaustive zhuangzi treats names and distinction making as human practices whose repeated use can establish a path but denies that argument and fixed naming can exhaust the way or finally settle every opposition" }, { "id": "claim/zhuangzi-perspectives-remain-partial", "type": "claim", "label": "Zhuangzi treats perspective as bounded and revisable", "summary": "Zhuangzi frames perspective-taking as conditional and non-final, not as universal grasp.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "zhuangzi treats perspective as bounded and revisable", "secondary": "zhuangzi frames perspective taking as conditional and non final not as universal grasp in the qiwulun chapter zhuangzi presents judgments of what is fitting right and beautiful as conditioned by standpoint while also questioning whether any one formulation can serve as a final account of the way" }, { "id": "claim/zhuangzi-skill-adapts-without-rigid-control", "type": "claim", "label": "Zhuangzi’s craft is adaptive rather than coercive", "summary": "Skill in Zhuangzi is tuned to shifting situations, not fixed domination.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "zhuangzi s craft is adaptive rather than coercive", "secondary": "skill in zhuangzi is tuned to shifting situations not fixed domination the cook ding episode portrays consummate skill as responsive movement through the joints and openings of a changing situation rather than force imposed against the material" }, { "id": "comparison/acaranga-matthew-nonretaliation", "type": "comparison", "label": "Ācārāṅga and Matthew: refusing harm under unlike moral frames", "summary": "Both disrupt ordinary permissions to harm, yet one articulates comprehensive mendicant restraint toward living beings and the other addresses disciples' responses to affront, coercion, and enemies.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity", "tradition/jainism" ], "primary": "acaranga and matthew refusing harm under unlike moral frames", "secondary": "both disrupt ordinary permissions to harm yet one articulates comprehensive mendicant restraint toward living beings and the other addresses disciples responses to affront coercion and enemies" }, { "id": "comparison/acaranga-sutta-nipata-nonharm", "type": "comparison", "label": "Ācārāṅga and Sutta Nipāta: all beings under different disciplines", "summary": "Both widen moral concern beyond reciprocal human relationships, but Jain non-injury and Buddhist loving-kindness organize that concern through different accounts of life, bondage, mind-training, and liberation.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/jainism" ], "primary": "acaranga and sutta nipata all beings under different disciplines", "secondary": "both widen moral concern beyond reciprocal human relationships but jain non injury and buddhist loving kindness organize that concern through different accounts of life bondage mind training and liberation" }, { "id": "comparison/aristotle-confucius-cultivated-flourishing", "type": "comparison", "label": "Aristotle and Confucius: cultivated activity and relational practice", "summary": "Both texts make flourishing a disciplined way of life, but their accounts diverge on what flourishing is structured by: Aristotelian habituation of practical reason versus Confucian cultivation through ritualized relational practice.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism", "tradition/confucianism" ], "primary": "aristotle and confucius cultivated activity and relational practice", "secondary": "both texts make flourishing a disciplined way of life but their accounts diverge on what flourishing is structured by aristotelian habituation of practical reason versus confucian cultivation through ritualized relational practice" }, { "id": "comparison/aristotle-confucius-relational-obligation", "type": "comparison", "label": "Aristotle and Confucius on obligation to others", "summary": "Both traditions justify ethical life through stable obligations that shape persons, yet Aristotle centers civic virtue and friendship in rational habituation while Confucius centers role-based ritual cultivation.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation", "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism", "tradition/confucianism" ], "primary": "aristotle and confucius on obligation to others", "secondary": "both traditions justify ethical life through stable obligations that shape persons yet aristotle centers civic virtue and friendship in rational habituation while confucius centers role based ritual cultivation" }, { "id": "comparison/aristotle-epicurus-human-end", "type": "comparison", "label": "Aristotle and Epicurus: competing accounts of the human end", "summary": "Both systems answer what makes a life go well, but they compete at the level of final ends: Aristotelian eudaimonia as excellent rational activity versus Epicurean flourishing as stable pleasure and freedom from disturbance.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/aristotelianism", "tradition/epicureanism" ], "primary": "aristotle and epicurus competing accounts of the human end", "secondary": "both systems answer what makes a life go well but they compete at the level of final ends aristotelian eudaimonia as excellent rational activity versus epicurean flourishing as stable pleasure and freedom from disturbance" }, { "id": "comparison/atrahasis-vs-gilgamesh-flood", "type": "comparison", "label": "Atrahasis and Gilgamesh XI: a flood story repurposed for mortality", "summary": "The launch set's clean direct-dependence case: Tablet XI adapts an Atrahasis flood version, but changes the story's job—from explaining human population and social limits to denying Gilgamesh the exceptional immortality of the survivor.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "atrahasis and gilgamesh xi a flood story repurposed for mortality", "secondary": "the launch set s clean direct dependence case tablet xi adapts an atrahasis flood version but changes the story s job from explaining human population and social limits to denying gilgamesh the exceptional immortality of the survivor" }, { "id": "comparison/daodejing-marcus-limited-control", "type": "comparison", "label": "Daodejing and Marcus Aurelius: non-grasping in flux with distinct orders of reality", "summary": "Both counsel composure amid change, but their vocabularies of control differ: Daoist wu wei reframes action within cosmic-political process, while Marcus frames disciplined assent within rational duty under providence.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy", "tradition/stoicism" ], "primary": "daodejing and marcus aurelius non grasping in flux with distinct orders of reality", "secondary": "both counsel composure amid change but their vocabularies of control differ daoist wu wei reframes action within cosmic political process while marcus frames disciplined assent within rational duty under providence" }, { "id": "comparison/deucalion-vs-mesopotamian-flood", "type": "comparison", "label": "Deucalion and the Mesopotamian flood complex: transmitted architecture, Greek ethnogenesis", "summary": "Greek flood tradition likely developed in a connected eastern Mediterranean world, but Pseudo-Apollodorus is not a disguised copy of one tablet: the story becomes regional, genealogical, and specifically concerned with producing a Greek people from stone.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/greek-religion", "tradition/mesopotamian-religion" ], "primary": "deucalion and the mesopotamian flood complex transmitted architecture greek ethnogenesis", "secondary": "greek flood tradition likely developed in a connected eastern mediterranean world but pseudo apollodorus is not a disguised copy of one tablet the story becomes regional genealogical and specifically concerned with producing a greek people from stone" }, { "id": "comparison/epictetus-vs-buddhist-craving", "type": "comparison", "label": "Epictetus and early Buddhism: training desire without false equivalence", "summary": "Both reduce vulnerability to frustrated attachment, but orexis and taṇhā occupy different psychologies and different accounts of self, rebirth, liberation, virtue, and providence.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/buddhism", "tradition/stoicism" ], "primary": "epictetus and early buddhism training desire without false equivalence", "secondary": "both reduce vulnerability to frustrated attachment but orexis and tanha occupy different psychologies and different accounts of self rebirth liberation virtue and providence" }, { "id": "comparison/epicurus-epictetus-therapeutic-flourishing", "type": "comparison", "label": "Epicurus and Epictetus: therapeutic flourishing with incompatible goods", "summary": "Both traditions prescribe practices that reduce disturbance and reorient desire, but they disagree on the highest good and the structure of moral agency: Epicurean pleasure-centered tranquility versus Stoic role-based rational freedom under providence.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism", "tradition/stoicism" ], "primary": "epicurus and epictetus therapeutic flourishing with incompatible goods", "secondary": "both traditions prescribe practices that reduce disturbance and reorient desire but they disagree on the highest good and the structure of moral agency epicurean pleasure centered tranquility versus stoic role based rational freedom under providence" }, { "id": "comparison/genesis-vs-atrahasis-flood", "type": "comparison", "label": "Genesis and Atrahasis: inherited flood architecture, inverted social logic", "summary": "The strongest answer to 'Did Genesis copy Gilgamesh?' is more exact: Genesis reworks an older Mesopotamian flood tradition especially close to Atrahasis, but its immediate Vorlage is unrecoverable—and the theological reversal is the point, not a footnote.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/judaism", "tradition/mesopotamian-religion" ], "primary": "genesis and atrahasis inherited flood architecture inverted social logic", "secondary": "the strongest answer to did genesis copy gilgamesh is more exact genesis reworks an older mesopotamian flood tradition especially close to atrahasis but its immediate vorlage is unrecoverable and the theological reversal is the point not a footnote" }, { "id": "comparison/genesis-vs-hebrews-hospitality", "type": "comparison", "label": "Genesis and Hebrews: angel-host narrative becomes exhortation", "summary": "Hebrews 13:2 is a disciplined test of textual reception: a remembered angel-host pattern becomes a general practice, while the exact scriptural referent remains unnamed and therefore contested.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/christianity", "tradition/judaism" ], "primary": "genesis and hebrews angel host narrative becomes exhortation", "secondary": "hebrews 13 2 is a disciplined test of textual reception a remembered angel host pattern becomes a general practice while the exact scriptural referent remains unnamed and therefore contested" }, { "id": "comparison/genesis-vs-odyssey-hospitality", "type": "comparison", "label": "Genesis and the Odyssey: welcome before disclosure", "summary": "Both make reception of an unknown arrival religiously weighty, but Genesis's singular covenantal theophany and Homer's repeated, reciprocal xenia institution answer different social and theological questions.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/greek-religion", "tradition/judaism" ], "primary": "genesis and the odyssey welcome before disclosure", "secondary": "both make reception of an unknown arrival religiously weighty but genesis s singular covenantal theophany and homer s repeated reciprocal xenia institution answer different social and theological questions" }, { "id": "comparison/job-vs-ayyub", "type": "comparison", "label": "Job and Ayyūb: one figure, two theologies of suffering", "summary": "The same righteous sufferer appears in both scriptures — yet the Bible gives him thirty-nine chapters of protest and the Qur'an gives him one sentence of appeal. A rare controlled experiment: shared source figure, divergent theological emphasis.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/islam", "tradition/judaism" ], "primary": "job and ayyub one figure two theologies of suffering", "secondary": "the same righteous sufferer appears in both scriptures yet the bible gives him thirty nine chapters of protest and the qur an gives him one sentence of appeal a rare controlled experiment shared source figure divergent theological emphasis" }, { "id": "comparison/job-vs-dukkha", "type": "comparison", "label": "Job's protest vs. the dukkha diagnosis", "summary": "Two canonical responses to innocent suffering that both refuse simple cosmic bookkeeping — one through theistic mystery and protest, the other through an impersonal causal diagnosis and a path of practice.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/buddhism", "tradition/judaism" ], "primary": "job s protest vs the dukkha diagnosis", "secondary": "two canonical responses to innocent suffering that both refuse simple cosmic bookkeeping one through theistic mystery and protest the other through an impersonal causal diagnosis and a path of practice" }, { "id": "comparison/job-vs-ludlul", "type": "comparison", "label": "Job and the Babylonian righteous sufferer", "summary": "The classic ancient Near Eastern comparison: two righteous sufferers, centuries apart in the same cultural world, whose stories share a scaffold — blameless piety, inexplicable ruin, the failure of conventional theology, divine restoration — while answering the crisis in profoundly different ways.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/judaism", "tradition/mesopotamian-religion" ], "primary": "job and the babylonian righteous sufferer", "secondary": "the classic ancient near eastern comparison two righteous sufferers centuries apart in the same cultural world whose stories share a scaffold blameless piety inexplicable ruin the failure of conventional theology divine restoration while answering the crisis in profoundly different ways" }, { "id": "comparison/kalama-pyrrhonism-inquiry", "type": "comparison", "label": "Kalama teaching and Pyrrhonian inquiry: not the same doubt", "summary": "Both can sound anti-authoritarian in translation, but AN 3.65 applies explicit ethical tests to greed, hate, delusion, harm, and welfare, while Pyrrhonism suspends judgment when opposed considerations remain equipollent.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/buddhism", "tradition/pyrrhonism" ], "primary": "kalama teaching and pyrrhonian inquiry not the same doubt", "secondary": "both can sound anti authoritarian in translation but an 3 65 applies explicit ethical tests to greed hate delusion harm and welfare while pyrrhonism suspends judgment when opposed considerations remain equipollent" }, { "id": "comparison/kant-confucius-reciprocity", "type": "comparison", "label": "Kant and Confucius: reciprocity across vocabularies", "summary": "Both traditions regulate interpersonal conduct through reciprocity, but Kant's test is a universal law of willing, while Confucius's reciprocity is role-embedded and ritualized.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/confucianism", "tradition/kantian-ethics" ], "primary": "kant and confucius reciprocity across vocabularies", "secondary": "both traditions regulate interpersonal conduct through reciprocity but kant s test is a universal law of willing while confucius s reciprocity is role embedded and ritualized" }, { "id": "comparison/kant-mill-universal-moral-scope", "type": "comparison", "label": "Kant and Mill: universal moral scope", "summary": "Both ethics ground obligations to others in a general principle, but Kant grounds duty in universal law and equal dignity while Mill grounds it in aggregate welfare and utility.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics", "tradition/utilitarianism" ], "primary": "kant and mill universal moral scope", "secondary": "both ethics ground obligations to others in a general principle but kant grounds duty in universal law and equal dignity while mill grounds it in aggregate welfare and utility" }, { "id": "comparison/katha-vs-pali-liberation", "type": "comparison", "label": "Kaṭha immortality and Pāli nibbāna: a shared death question without a shared Self", "summary": "Both reject finite gratification and renewed death as final answers, but the Kaṭha resolves the question through an unborn ātman and Brahman while the Pāli discourses dismantle the premise that a substantial self must survive or be annihilated.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism", "tradition/hinduism" ], "primary": "katha immortality and pali nibbana a shared death question without a shared self", "secondary": "both reject finite gratification and renewed death as final answers but the katha resolves the question through an unborn atman and brahman while the pali discourses dismantle the premise that a substantial self must survive or be annihilated" }, { "id": "comparison/mencius-documents-heaven-people-quotation", "type": "comparison", "label": "Mencius quotes the Great Declaration on Heaven and the people", "summary": "The nearly identical formulations are not an independent cross-cultural parallel: Mencius explicitly introduces the line as a quotation from the Great Declaration.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "mencius quotes the great declaration on heaven and the people", "secondary": "the nearly identical formulations are not an independent cross cultural parallel mencius explicitly introduces the line as a quotation from the great declaration" }, { "id": "comparison/mencius-first-samuel-accountable-rule", "type": "comparison", "label": "Mencius and First Samuel: authority under moral judgment", "summary": "Both deny that royal office makes a ruler unaccountable, but they place that limit within different accounts of Heaven, covenant, people, ministers, and dynastic change.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism", "tradition/judaism" ], "primary": "mencius and first samuel authority under moral judgment", "secondary": "both deny that royal office makes a ruler unaccountable but they place that limit within different accounts of heaven covenant people ministers and dynastic change" }, { "id": "comparison/phaedo-vs-paul-resurrection", "type": "comparison", "label": "Phaedo and 1 Corinthians 15: separable soul versus transformed body", "summary": "Both deny that death exhausts human destiny, but Plato's dialogue argues toward a soul liberated from body while Paul proclaims a communal resurrection in which a body is transformed rather than discarded.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/christianity", "tradition/platonism" ], "primary": "phaedo and 1 corinthians 15 separable soul versus transformed body", "secondary": "both deny that death exhausts human destiny but plato s dialogue argues toward a soul liberated from body while paul proclaims a communal resurrection in which a body is transformed rather than discarded" }, { "id": "comparison/republic-great-learning-cultivated-rule", "type": "comparison", "label": "Republic and Great Learning: cultivated persons and political order", "summary": "Both make the formation of persons relevant to governing order, but Plato privileges philosophical knowledge and class structure while the Great Learning traces an expanding sequence from self-cultivation through family and state.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism", "tradition/platonism" ], "primary": "republic and great learning cultivated persons and political order", "secondary": "both make the formation of persons relevant to governing order but plato privileges philosophical knowledge and class structure while the great learning traces an expanding sequence from self cultivation through family and state" }, { "id": "comparison/sn56-vs-gita-desire", "type": "comparison", "label": "Early Buddhist craving and the Gītā: cessation and disciplined action", "summary": "Both treat ungoverned appetite as a causal process requiring training, but taṇhā and kāma belong to different accounts of self, duty, rebirth, knowledge, action, and liberation.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/buddhism", "tradition/hinduism" ], "primary": "early buddhist craving and the gita cessation and disciplined action", "secondary": "both treat ungoverned appetite as a causal process requiring training but tanha and kama belong to different accounts of self duty rebirth knowledge action and liberation" }, { "id": "comparison/sutta-nipata-matthew-provocation", "type": "comparison", "label": "Sutta Nipāta and Matthew: concern beyond reciprocity", "summary": "Snp 1.8 and Matthew 5 both extend concern beyond friendly reciprocity, but loving-kindness meditation and enemy-love discipleship operate through different practices, narratives, and accounts of liberation.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/christianity" ], "primary": "sutta nipata and matthew concern beyond reciprocity", "secondary": "snp 1 8 and matthew 5 both extend concern beyond friendly reciprocity but loving kindness meditation and enemy love discipleship operate through different practices narratives and accounts of liberation" }, { "id": "comparison/zhuangzi-pyrrhonism-epistemic-humility", "type": "comparison", "label": "Zhuangzi and Pyrrhonism: loosening rigid assent through different logics", "summary": "Both traditions interrupt automatic certainty, but for different ends: Zhuangzi weakens grasping by exposing conceptual rigidity, while Pyrrhonism standardizes the suspension of judgment in response to equipollent arguments.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy", "tradition/pyrrhonism" ], "primary": "zhuangzi and pyrrhonism loosening rigid assent through different logics", "secondary": "both traditions interrupt automatic certainty but for different ends zhuangzi weakens grasping by exposing conceptual rigidity while pyrrhonism standardizes the suspension of judgment in response to equipollent arguments" }, { "id": "passage/acaranga-agency-for-harm", "type": "passage", "label": "Doing, causing, and allowing are named as causes of sin", "summary": "The opening lecture frames moral agency in first-person terms that include direct action, causing another to act, and allowing another's action.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "doing causing and allowing are named as causes of sin", "secondary": "the opening lecture frames moral agency in first person terms that include direct action causing another to act and allowing another s action book i lecture 1 lesson 1 4 7 jacobi sbe 22 pp 2 3 hermann jacobi 1884 sacred books of the east 22" }, { "id": "passage/acaranga-alms-living-food", "type": "passage", "label": "Mendicant alms rules inspect food for living beings", "summary": "The rule turns non-injury into detailed food inspection and rejection practices for male and female mendicants, showing the special rigor of houseless discipline.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "mendicant alms rules inspect food for living beings", "secondary": "the rule turns non injury into detailed food inspection and rejection practices for male and female mendicants showing the special rigor of houseless discipline book ii lecture 1 lesson 1 1 4 jacobi sbe 22 pp 88 89 hermann jacobi 1884 sacred books of the east 22" }, { "id": "passage/acaranga-neither-inflict-cause-consent", "type": "passage", "label": "The sage neither inflicts, orders, nor assents to pain", "summary": "A disciplinary passage expands abstention beyond direct injury to ordering or assenting to injury across living bodies in every region.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "the sage neither inflicts orders nor assents to pain", "secondary": "a disciplinary passage expands abstention beyond direct injury to ordering or assenting to injury across living bodies in every region book i lecture 7 lesson 1 3 5 jacobi sbe 22 pp 62 64 hermann jacobi 1884 sacred books of the east 22" }, { "id": "passage/acaranga-unchangeable-law-noninjury", "type": "passage", "label": "The law forbids slaying, violence, abuse, torment, and expulsion", "summary": "The text extends its prohibition across categories of breathing, existing, living, and sentient creatures, then links fidelity to that law with vigilant exertion.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "the law forbids slaying violence abuse torment and expulsion", "secondary": "the text extends its prohibition across categories of breathing existing living and sentient creatures then links fidelity to that law with vigilant exertion book i lecture 4 lesson 1 1 3 jacobi sbe 22 pp 36 37 hermann jacobi 1884 sacred books of the east 22" }, { "id": "passage/an-3-65-harm-and-welfare", "type": "passage", "label": "Test teachings by harm and welfare", "summary": "The discourse evaluates greed, hatred, and delusion as causes of harm, then explicitly inverts to affirm non-greed, non-hate, and non-delusion when they yield welfare and good.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/buddhism" ], "primary": "test teachings by harm and welfare", "secondary": "the discourse evaluates greed hatred and delusion as causes of harm then explicitly inverts to affirm non greed non hate and non delusion when they yield welfare and good an 3 65 5 1 8 1 26 2 26 3 suttacentral bilara segments bhikkhu sujato 2020 suttacentral" }, { "id": "passage/an-3-65-hearsay-authority", "type": "passage", "label": "Do not rely on authority alone", "summary": "The discourse denies that transmission, scripture, reasoning, apparent competence, or teacher-status is sufficient by itself, then immediately supplies ethical and practical tests involving skill, blame, wise criticism, harm, and suffering.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/buddhism" ], "primary": "do not rely on authority alone", "secondary": "the discourse denies that transmission scripture reasoning apparent competence or teacher status is sufficient by itself then immediately supplies ethical and practical tests involving skill blame wise criticism harm and suffering an 3 65 4 1 4 3 suttacentral bilara segments bhikkhu sujato 2020 suttacentral" }, { "id": "passage/analects-1-1", "type": "passage", "label": "Learning by steady self-cultivation in friendship", "summary": "Confucian cultivation is presented as a lifelong disciplined practice, shaping character and flourishing through sustained effort rather than sporadic insight.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/confucianism" ], "primary": "learning by steady self cultivation in friendship", "secondary": "confucian cultivation is presented as a lifelong disciplined practice shaping character and flourishing through sustained effort rather than sporadic insight analects 1 1 james legge 1893" }, { "id": "passage/analects-12-1", "type": "passage", "label": "Virtue as self-discipline aligned with propriety", "summary": "Confucian moral growth begins with disciplined self-restraint and propriety, a practical route toward social and personal integrity.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/confucianism" ], "primary": "virtue as self discipline aligned with propriety", "secondary": "confucian moral growth begins with disciplined self restraint and propriety a practical route toward social and personal integrity analects 12 1 james legge 1893" }, { "id": "passage/analects-12-2", "type": "passage", "label": "Reciprocity in public and private conduct", "summary": "Confucius connects humane conduct with reverence, care in public service, and refusing to impose on others what one would reject for oneself.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/confucianism" ], "primary": "reciprocity in public and private conduct", "secondary": "confucius connects humane conduct with reverence care in public service and refusing to impose on others what one would reject for oneself 12 2 james legge 1893" }, { "id": "passage/analects-15-24", "type": "passage", "label": "Reciprocity as a lifelong practice", "summary": "Asked for one lifelong rule of practice, Confucius answers with reciprocity and a negative formulation of the golden rule.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/confucianism" ], "primary": "reciprocity as a lifelong practice", "secondary": "asked for one lifelong rule of practice confucius answers with reciprocity and a negative formulation of the golden rule 15 24 15 23 in legge s chapter numbering james legge 1893" }, { "id": "passage/analects-4-15", "type": "passage", "label": "An all-pervading unity as ethical orientation", "summary": "Confucian doctrine is framed as an integrative moral vision, where coherence of self and society supports humane flourishing.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/confucianism" ], "primary": "an all pervading unity as ethical orientation", "secondary": "confucian doctrine is framed as an integrative moral vision where coherence of self and society supports humane flourishing analects 4 15 james legge 1893" }, { "id": "passage/analects-6-30", "type": "passage", "label": "Self-establishment follows from helping others", "summary": "Flourishing is presented relationally: one stabilizes oneself through the work of guiding and elevating others, not through isolated success.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/confucianism" ], "primary": "self establishment follows from helping others", "secondary": "flourishing is presented relationally one stabilizes oneself through the work of guiding and elevating others not through isolated success analects 6 30 james legge 1893" }, { "id": "passage/apollodorus-1-7-2-deucalion", "type": "passage", "label": "Prometheus warns Deucalion to build a chest", "summary": "The Greek rescue begins when Deucalion acts on Prometheus's advice before Zeus's destructive decision is carried out; the same section limits the flood to most of Greece and preserves other mountain survivors.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/greek-religion" ], "primary": "prometheus warns deucalion to build a chest", "secondary": "the greek rescue begins when deucalion acts on prometheus s advice before zeus s destructive decision is carried out the same section limits the flood to most of greece and preserves other mountain survivors library 1 7 2 james george frazer 1921 loeb classical library 121 public domain text verified in perseus" }, { "id": "passage/aristotle-politics-1253a2-3", "type": "passage", "label": "Man is by nature a political animal", "summary": "Aristotle states that political association belongs to human nature and that lacking it places a person outside ordinary human form.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism" ], "primary": "man is by nature a political animal", "secondary": "aristotle states that political association belongs to human nature and that lacking it places a person outside ordinary human form politics i 2 1253a2 1253a3 jowett 1885 benjamin jowett 1885" }, { "id": "passage/aristotle-politics-1279a25-31", "type": "passage", "label": "Constitutions are true when they serve common interest", "summary": "Aristotle distinguishes true governments from their perversions by whether they pursue the common interest or rulers' private interest.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism" ], "primary": "constitutions are true when they serve common interest", "secondary": "aristotle distinguishes true governments from their perversions by whether they pursue the common interest or rulers private interest politics iii 7 1279a25 31 jowett 1885 benjamin jowett 1885" }, { "id": "passage/atrahasis-human-noise", "type": "passage", "label": "Human clamor keeps Enlil awake", "summary": "Atrahasis's repeated trigger is human rigmu—translated here as noise or racket—within a narrative of multiplication. The term's exact force is debated and should not be reduced to mere divine irritability.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "human clamor keeps enlil awake", "secondary": "atrahasis s repeated trigger is human rigmu translated here as noise or racket within a narrative of multiplication the term s exact force is debated and should not be reduced to mere divine irritability tablet i obverse vii dalley p 19 stephanie dalley myths from mesopotamia 1989 brief attributed excerpt" }, { "id": "passage/book-of-documents-heaven-sees-hears", "type": "passage", "label": "Great Declaration ties Heaven’s view and hearing to the people", "summary": "A concise political-theological formula stating that Heaven’s responsiveness is mediated through the people’s condition.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "great declaration ties heaven s view and hearing to the people", "secondary": "a concise political theological formula stating that heaven s responsiveness is mediated through the people s condition shu king part v book i the great declaration part ii 7 legge 1879 james legge 1879" }, { "id": "passage/book-of-documents-taijia-mandate-not-constant", "type": "passage", "label": "The Charge to Tâi Kiâ makes Heaven's appointment conditional", "summary": "The warning ties preservation of the throne to constancy in virtue rather than dynastic entitlement alone.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "the charge to tai kia makes heaven s appointment conditional", "secondary": "the warning ties preservation of the throne to constancy in virtue rather than dynastic entitlement alone shu king part iv book v the charge to tai kia section 1 2 legge 1879 james legge 1879" }, { "id": "passage/confessions-8-5-10", "type": "passage", "label": "Indulged desire hardens into necessity", "summary": "Augustine describes a chain made through agency and then experienced as bondage: perverse willing becomes lust, indulgence becomes custom, and unresisted custom becomes felt necessity.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/christianity" ], "primary": "indulged desire hardens into necessity", "secondary": "augustine describes a chain made through agency and then experienced as bondage perverse willing becomes lust indulgence becomes custom and unresisted custom becomes felt necessity confessions viii 5 10 j g pilkington 1876" }, { "id": "passage/confessions-8-5-12", "type": "passage", "label": "Grace answers the bound will's plea", "summary": "Augustine closes the diagnosis of a will bound by habit with a Pauline cry for deliverance and an explicitly Christian answer: grace through Jesus Christ, not autonomous self-command.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/christianity" ], "primary": "grace answers the bound will s plea", "secondary": "augustine closes the diagnosis of a will bound by habit with a pauline cry for deliverance and an explicitly christian answer grace through jesus christ not autonomous self command confessions viii 5 12 j g pilkington 1876" }, { "id": "passage/confessions-8-9-21", "type": "passage", "label": "The mind commands itself and is resisted", "summary": "Augustine rejects a simple picture of transparent self-command: bodily motion can obey at once while willing remains partial, fractured by truth pulling one way and custom another.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/christianity" ], "primary": "the mind commands itself and is resisted", "secondary": "augustine rejects a simple picture of transparent self command bodily motion can obey at once while willing remains partial fractured by truth pulling one way and custom another confessions viii 9 21 j g pilkington 1876" }, { "id": "passage/daodejing-1-naming", "type": "passage", "label": "Limitations of naming at the opening", "summary": "The opening line is framed as a methodological warning: spoken formulations can orient attention, but they cannot fully stand in for the source they seek to describe.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "limitations of naming at the opening", "secondary": "the opening line is framed as a methodological warning spoken formulations can orient attention but they cannot fully stand in for the source they seek to describe chapter 1 1 james legge 1891" }, { "id": "passage/daodejing-29-world-sacred-vessel", "type": "passage", "label": "Non-coercive governance and political restraint", "summary": "The passage is read as political-philosophical counsel: governing by forceful grasping is presented as self-undermining, while order is treated as a living relation that is damaged by possessive control.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "non coercive governance and political restraint", "secondary": "the passage is read as political philosophical counsel governing by forceful grasping is presented as self undermining while order is treated as a living relation that is damaged by possessive control chapter 29 1 james legge 1891" }, { "id": "passage/daodejing-71-knowing-not-knowing", "type": "passage", "label": "Knowing through disciplined non-knowledge", "summary": "This reading treats the verse as an epistemic ethic: the most refined state is awareness of one’s limits, and certainty presented without that humility is diagnostically flawed.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "knowing through disciplined non knowledge", "secondary": "this reading treats the verse as an epistemic ethic the most refined state is awareness of one s limits and certainty presented without that humility is diagnostically flawed chapter 71 1 james legge 1891" }, { "id": "passage/dhammapada-277-278", "type": "passage", "label": "All conditioned things are impermanent; all are dukkha", "summary": "Two of the three 'marks of existence' verses: impermanence and unsatisfactoriness are structural features of all conditioned things, and seeing this clearly is the path out of suffering.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/buddhism" ], "primary": "all conditioned things are impermanent all are dukkha", "secondary": "two of the three marks of existence verses impermanence and unsatisfactoriness are structural features of all conditioned things and seeing this clearly is the path out of suffering dhammapada 277 278 f max muller 1881 sacred books of the east vol x public domain" }, { "id": "passage/epictetus-discourses-1-1", "type": "passage", "label": "Epictetus on the limits of unreflective faculties", "summary": "Epictetus opens by distinguishing faculties that cannot inspect their own use from the rational faculty that can evaluate them, making reflective judgment central to Stoic training.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/stoicism" ], "primary": "epictetus on the limits of unreflective faculties", "secondary": "epictetus opens by distinguishing faculties that cannot inspect their own use from the rational faculty that can evaluate them making reflective judgment central to stoic training discourses i 1 george long 1877" }, { "id": "passage/epictetus-discourses-1-2", "type": "passage", "label": "What is reasonable depends on the situation", "summary": "Epictetus argues that what counts as reasonable depends on a person's considered valuation of the situation, linking flourishing to disciplined judgment rather than a context-free rule.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/stoicism" ], "primary": "what is reasonable depends on the situation", "secondary": "epictetus argues that what counts as reasonable depends on a person s considered valuation of the situation linking flourishing to disciplined judgment rather than a context free rule discourses i 2 george long 1877" }, { "id": "passage/epictetus-encheiridion-1", "type": "passage", "label": "Some things are up to us and others are not", "summary": "Epictetus locates responsible agency in judgments and motivational acts, not in securing body, property, reputation, or office; 'in our power' should not be inflated into total control over inner events.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/stoicism" ], "primary": "some things are up to us and others are not", "secondary": "epictetus locates responsible agency in judgments and motivational acts not in securing body property reputation or office in our power should not be inflated into total control over inner events encheiridion 1 1 long 1877 section i opening paragraph george long 1877" }, { "id": "passage/epictetus-encheiridion-2", "type": "passage", "label": "Suspend desire for the present", "summary": "The beginner is told to withdraw desire temporarily and to exercise impulse with reservation; the qualification blocks the modern caricature that mature Stoicism simply wants nothing.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/stoicism" ], "primary": "suspend desire for the present", "secondary": "the beginner is told to withdraw desire temporarily and to exercise impulse with reservation the qualification blocks the modern caricature that mature stoicism simply wants nothing encheiridion 2 1 2 2 long 1877 section ii george long 1877" }, { "id": "passage/first-corinthians-15-20-26", "type": "passage", "label": "Christ's resurrection begins death's defeat", "summary": "Paul makes Christ the firstfruits and pattern of a future resurrection, then names death—not embodiment—as the last enemy to be destroyed.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/christianity" ], "primary": "christ s resurrection begins death s defeat", "secondary": "paul makes christ the firstfruits and pattern of a future resurrection then names death not embodiment as the last enemy to be destroyed 1 corinthians 15 20 26 king james version 1611 modernized standard text" }, { "id": "passage/first-corinthians-15-42-44", "type": "passage", "label": "The raised body is transformed", "summary": "Paul contrasts corruption with incorruption, dishonor with glory, weakness with power, and the present psychical body with a future spiritual body while retaining the noun body.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/christianity" ], "primary": "the raised body is transformed", "secondary": "paul contrasts corruption with incorruption dishonor with glory weakness with power and the present psychical body with a future spiritual body while retaining the noun body 1 corinthians 15 42 44 king james version 1611 modernized standard text" }, { "id": "passage/first-corinthians-15-51-55", "type": "passage", "label": "Mortality puts on immortality", "summary": "Paul expects both living and dead to be changed at the last trumpet; immortality is a divinely effected transformation, not an already possessed escape of a naturally immortal soul.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/christianity" ], "primary": "mortality puts on immortality", "secondary": "paul expects both living and dead to be changed at the last trumpet immortality is a divinely effected transformation not an already possessed escape of a naturally immortal soul 1 corinthians 15 51 55 king james version 1611 modernized standard text" }, { "id": "passage/first-samuel-12-13-15", "type": "passage", "label": "Samuel places king and people under conditional obedience", "summary": "Samuel acknowledges the people's chosen king while making continued fidelity to YHWH the condition for king and people alike.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/judaism" ], "primary": "samuel places king and people under conditional obedience", "secondary": "samuel acknowledges the people s chosen king while making continued fidelity to yhwh the condition for king and people alike 1 samuel 12 13 15 king james version 1611" }, { "id": "passage/first-samuel-8-7-18", "type": "passage", "label": "Rejection and warning over demands for kingship", "summary": "Samuel frames the request for a king as a rejection of YHWH while warning the elders of practical burdens.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/judaism" ], "primary": "rejection and warning over demands for kingship", "secondary": "samuel frames the request for a king as a rejection of yhwh while warning the elders of practical burdens 1 samuel 8 7 11 18 king james version 1611" }, { "id": "passage/genesis-18-1-8", "type": "passage", "label": "Abraham runs to welcome three visitors", "summary": "Abraham responds to three men with water, shade, bread, a calf, dairy, and personal service; the rapid action and abundant meal exceed his modest initial offer.", "status": "draft", "questions": [ "question/flood-recurrence", "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "abraham runs to welcome three visitors", "secondary": "abraham responds to three men with water shade bread a calf dairy and personal service the rapid action and abundant meal exceed his modest initial offer genesis 18 1 8 king james version 1611 wording verified against project gutenberg ebook 10" }, { "id": "passage/genesis-19-1-8", "type": "passage", "label": "Lot receives visitors amid threatened violence", "summary": "Lot urges two angels under his roof and feeds them, then protects the guests by offering his daughters to a violent crowd—making the episode ethically resistant to any simple celebration of the host.", "status": "draft", "questions": [ "question/flood-recurrence", "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "lot receives visitors amid threatened violence", "secondary": "lot urges two angels under his roof and feeds them then protects the guests by offering his daughters to a violent crowd making the episode ethically resistant to any simple celebration of the host genesis 19 1 8 king james version 1611 wording verified against project gutenberg ebook 10" }, { "id": "passage/genesis-6-5-7", "type": "passage", "label": "Wickedness, grief, and the decision to destroy", "summary": "Genesis gives the flood an ethical cause and makes divine grief part of the judgment: pervasive human evil leads the creator to regret making humanity.", "status": "draft", "questions": [ "question/flood-recurrence", "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "wickedness grief and the decision to destroy", "secondary": "genesis gives the flood an ethical cause and makes divine grief part of the judgment pervasive human evil leads the creator to regret making humanity genesis 6 5 7 king james version 1611 wording verified against the 1769 text on wikisource and project gutenberg ebook 10" }, { "id": "passage/genesis-9-11-13", "type": "passage", "label": "The no-more-flood covenant and its sign", "summary": "The post-flood resolution becomes an explicit covenant not only with Noah but with every living creature, marked by the bow in the cloud.", "status": "draft", "questions": [ "question/flood-recurrence", "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "the no more flood covenant and its sign", "secondary": "the post flood resolution becomes an explicit covenant not only with noah but with every living creature marked by the bow in the cloud genesis 9 11 13 king james version 1611 wording verified against project gutenberg ebook 10" }, { "id": "passage/gilgamesh-11-160-161", "type": "passage", "label": "The gods gather over the flood survivor's offering", "summary": "A shared sacrifice-and-savor sequence also visible in Genesis, but here the plural gods assemble like flies—a compact image of divine hunger and dependence on human cult.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "the gods gather over the flood survivor s offering", "secondary": "a shared sacrifice and savor sequence also visible in genesis but here the plural gods assemble like flies a compact image of divine hunger and dependence on human cult standard babylonian tablet xi lines 160 161 thompson s numbering printed p 53 r campbell thompson 1928 public domain translation wording and locator checked against the printed scan george 2003 used as modern critical control" }, { "id": "passage/gita-2-47", "type": "passage", "label": "Action without attachment to its fruit", "summary": "The verse denies entitlement to outcomes while also rejecting attachment to inaction; detachment is a discipline of action, not permission to withdraw from responsibility.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/hinduism" ], "primary": "action without attachment to its fruit", "secondary": "the verse denies entitlement to outcomes while also rejecting attachment to inaction detachment is a discipline of action not permission to withdraw from responsibility bhagavad gita 2 47 telang 1882 p 48 kashinath trimbak telang 1882" }, { "id": "passage/gita-2-62-63", "type": "passage", "label": "Attention becomes attachment, desire, anger, and ruin", "summary": "The Gītā models desire as a causal sequence beginning in sustained attention to sense objects, not as a free-floating substance that can be removed by a slogan.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/hinduism" ], "primary": "attention becomes attachment desire anger and ruin", "secondary": "the gita models desire as a causal sequence beginning in sustained attention to sense objects not as a free floating substance that can be removed by a slogan bhagavad gita 2 62 63 telang 1882 pp 50 51 kashinath trimbak telang 1882" }, { "id": "passage/gita-3-37-41", "type": "passage", "label": "Desire and wrath obscure knowledge", "summary": "Kāma and krodha arise from rajas, occupy senses, mind, and understanding, and are countered first through sense-restraint; the analysis belongs to the Gītā's guṇa and self framework.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/hinduism" ], "primary": "desire and wrath obscure knowledge", "secondary": "kama and krodha arise from rajas occupy senses mind and understanding and are countered first through sense restraint the analysis belongs to the gita s guna and self framework bhagavad gita 3 37 41 telang 1882 p 57 kashinath trimbak telang 1882" }, { "id": "passage/great-learning-self-family-state-kingdom", "type": "passage", "label": "Great Learning maps cultivation from person to state", "summary": "The received text links ordering the state to regulating the family and cultivating the person.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "great learning maps cultivation from person to state", "secondary": "the received text links ordering the state to regulating the family and cultivating the person great learning text 2 legge 1893 james legge 1893" }, { "id": "passage/great-learning-three-aims", "type": "passage", "label": "Great Learning states its three aims", "summary": "The opening formulation links exemplary virtue, social renovation, and resting in highest excellence.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "great learning states its three aims", "secondary": "the opening formulation links exemplary virtue social renovation and resting in highest excellence great learning text 1 legge 1893 james legge 1893" }, { "id": "passage/groundwork-duty-moral-worth-4-397", "type": "passage", "label": "Duty as the occasion for moral worth", "summary": "Kant introduces duty as the way to isolate a good will and its moral worth from expediency.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "duty as the occasion for moral worth", "secondary": "kant introduces duty as the way to isolate a good will and its moral worth from expediency ak 4 397 thomas kingsmill abbott 1895" }, { "id": "passage/groundwork-good-will-4-393", "type": "passage", "label": "Only a good will is good without limitation", "summary": "Kant defines the only thing good without qualification as a good will.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "only a good will is good without limitation", "secondary": "kant defines the only thing good without qualification as a good will ak 4 393 thomas kingsmill abbott 1895" }, { "id": "passage/groundwork-humanity-formula-4-429", "type": "passage", "label": "Humanity as an end in itself", "summary": "Kant adds humanity and rational nature as objective ends in each person.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "humanity as an end in itself", "secondary": "kant adds humanity and rational nature as objective ends in each person ak 4 429 thomas kingsmill abbott 1895" }, { "id": "passage/groundwork-kingdom-ends-4-433", "type": "passage", "label": "Kingdom of ends and legislative morality", "summary": "Kant defines a community of rational beings united under universal moral laws.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "kingdom of ends and legislative morality", "secondary": "kant defines a community of rational beings united under universal moral laws ak 4 433 434 thomas kingsmill abbott 1895" }, { "id": "passage/groundwork-universal-law-4-421", "type": "passage", "label": "Action from a maxim that could be universal law", "summary": "Kant’s universal-law formulation requires actions to be legislated as universal law.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "action from a maxim that could be universal law", "secondary": "kant s universal law formulation requires actions to be legislated as universal law ak 4 421 thomas kingsmill abbott 1895" }, { "id": "passage/hebrews-13-2", "type": "passage", "label": "Some hosts received angels unawares", "summary": "A compact exhortation turns scriptural angel-host narratives into a communal practice of philoxenia, without promising that every guest is literally an angel or that hospitality earns supernatural reward.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/christianity" ], "primary": "some hosts received angels unawares", "secondary": "a compact exhortation turns scriptural angel host narratives into a communal practice of philoxenia without promising that every guest is literally an angel or that hospitality earns supernatural reward hebrews 13 2 king james version 1611 wording verified against project gutenberg ebook 10" }, { "id": "passage/iti-44-two-elements", "type": "passage", "label": "Nibbāna in life and without residue", "summary": "The discourse distinguishes the extinguishment of greed, hate, and delusion while the senses remain from final extinguishment without residue; it does not posit two unrelated destinations or deny an awakened person's bodily pain.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism" ], "primary": "nibbana in life and without residue", "secondary": "the discourse distinguishes the extinguishment of greed hate and delusion while the senses remain from final extinguishment without residue it does not posit two unrelated destinations or deny an awakened person s bodily pain iti 44 2 1 6 4 pts iti 38 39 suttacentral segments bhikkhu sujato 2020" }, { "id": "passage/job-38-whirlwind", "type": "passage", "label": "God answers Job out of the whirlwind", "summary": "The opening of the divine speeches: God responds to Job's demand for justice not with an explanation but with questions about the founding of the world — reframing rather than answering the problem.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/judaism" ], "primary": "god answers job out of the whirlwind", "secondary": "the opening of the divine speeches god responds to job s demand for justice not with an explanation but with questions about the founding of the world reframing rather than answering the problem job 38 1 4 king james version 1611 public domain" }, { "id": "passage/job-42-7", "type": "passage", "label": "Ye have not spoken of me the thing that is right", "summary": "The epilogue's sting: after the whirlwind speeches, God rebukes the friends — the defenders of retribution theology — and declares that Job, the protester, has spoken rightly. The verse that makes any tidy retributive reading of the book untenable.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/judaism" ], "primary": "ye have not spoken of me the thing that is right", "secondary": "the epilogue s sting after the whirlwind speeches god rebukes the friends the defenders of retribution theology and declares that job the protester has spoken rightly the verse that makes any tidy retributive reading of the book untenable job 42 7 king james version 1611 public domain" }, { "id": "passage/john-9-man-born-blind", "type": "passage", "label": "Who did sin, this man, or his parents?", "summary": "The disciples voice the retribution assumption out loud — congenital blindness must be someone's fault — and Jesus denies both options, redirecting from backward-looking blame to forward-looking divine purpose.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/christianity" ], "primary": "who did sin this man or his parents", "secondary": "the disciples voice the retribution assumption out loud congenital blindness must be someone s fault and jesus denies both options redirecting from backward looking blame to forward looking divine purpose john 9 1 3 quotation from vv 2 3 king james version 1611 public domain" }, { "id": "passage/katha-1-1-26-28", "type": "passage", "label": "Naciketas refuses wealth, longevity, and pleasure", "summary": "Naciketas rejects Yama's diversionary gifts because sensory vigor, wealth, long life, and their pleasures are impermanent; he keeps the boon concerning what death cannot settle by extension of lifespan.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/hinduism" ], "primary": "naciketas refuses wealth longevity and pleasure", "secondary": "naciketas rejects yama s diversionary gifts because sensory vigor wealth long life and their pleasures are impermanent he keeps the boon concerning what death cannot settle by extension of lifespan katha upanisad i 1 26 28 first adhyaya first valli muller 1884 pp 6 7 f max muller 1884" }, { "id": "passage/katha-1-2-18", "type": "passage", "label": "The knowing Self is unborn and undying", "summary": "Yama identifies the death-transcending principle as unborn, eternal, and not destroyed with the body; Müller's supplied parenthetical Self is preserved but marked as a translation decision.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/hinduism" ], "primary": "the knowing self is unborn and undying", "secondary": "yama identifies the death transcending principle as unborn eternal and not destroyed with the body muller s supplied parenthetical self is preserved but marked as a translation decision katha upanisad i 2 18 first adhyaya second valli muller 1884 pp 10 11 f max muller 1884" }, { "id": "passage/katha-2-3-14-15", "type": "passage", "label": "Desires cease and the mortal becomes immortal", "summary": "The teaching culminates in release from heart-dwelling desires and heart-ties here, described as immortality and attaining Brahman rather than as indefinite biological longevity.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/hinduism" ], "primary": "desires cease and the mortal becomes immortal", "secondary": "the teaching culminates in release from heart dwelling desires and heart ties here described as immortality and attaining brahman rather than as indefinite biological longevity katha upanisad ii 3 14 15 continuous valli numbering 6 14 15 muller 1884 p 23 f max muller 1884" }, { "id": "passage/leviticus-19-33-34", "type": "passage", "label": "Love the resident stranger as yourself", "summary": "The gēr living in the land must not be oppressed but treated like the native-born and loved as oneself, grounded in Israel's own memory of estrangement in Egypt.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "love the resident stranger as yourself", "secondary": "the ger living in the land must not be oppressed but treated like the native born and loved as oneself grounded in israel s own memory of estrangement in egypt leviticus 19 33 34 king james version 1611 wording verified against project gutenberg ebook 10" }, { "id": "passage/ludlul-2-33-38", "type": "passage", "label": "Who knows the will of the gods in heaven?", "summary": "The poem's philosophical core: the sufferer, having done everything piety demands, concludes that human beings cannot even know what the gods want — divine standards may inversely mirror human ones. The most radical statement of divine inscrutability in Mesopotamian literature.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "who knows the will of the gods in heaven", "secondary": "the poem s philosophical core the sufferer having done everything piety demands concludes that human beings cannot even know what the gods want divine standards may inversely mirror human ones the most radical statement of divine inscrutability in mesopotamian literature tablet ii lines 33 38 lambert s edition w g lambert babylonian wisdom literature 1960 brief quotation for scholarly comparison line numbering follows lambert annus lenzi 2010 differs slightly" }, { "id": "passage/matthew-26-47-56", "type": "passage", "label": "The arrest in Gethsemane", "summary": "The narrative of Jesus’ arrest shows coordinated betrayal, a disciple’s attempted violence, Jesus’ sword command, and his appeal to fulfilled Scripture.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "the arrest in gethsemane", "secondary": "the narrative of jesus arrest shows coordinated betrayal a disciple s attempted violence jesus sword command and his appeal to fulfilled scripture matthew 26 47 56 king james version 1611 modernized standard text" }, { "id": "passage/matthew-5-38-42", "type": "passage", "label": "Eye for eye and nonretaliation", "summary": "The saying answers an eye-for-eye maxim with a sequence about nonresistance, the other cheek, relinquishing a cloak, a second mile, giving, and lending.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "eye for eye and nonretaliation", "secondary": "the saying answers an eye for eye maxim with a sequence about nonresistance the other cheek relinquishing a cloak a second mile giving and lending matthew 5 38 42 king james version 1611 modernized standard text" }, { "id": "passage/matthew-5-43-48", "type": "passage", "label": "Love enemies and pray for enemies", "summary": "The saying extends love and prayer to enemies and persecutors, then points to sun and rain given to both evil and good before its closing call to perfection.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "love enemies and pray for enemies", "secondary": "the saying extends love and prayer to enemies and persecutors then points to sun and rain given to both evil and good before its closing call to perfection matthew 5 43 48 king james version 1611 modernized standard text" }, { "id": "passage/meditations-4-3-judgment", "type": "passage", "label": "Retire inwardly before searching outward comforts", "summary": "Long’s rendering of Book IV.3 teaches that inward recollection is the primary refuge and that inner tranquillity depends on ordered mind, not external retreat.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/stoicism" ], "primary": "retire inwardly before searching outward comforts", "secondary": "long s rendering of book iv 3 teaches that inward recollection is the primary refuge and that inner tranquillity depends on ordered mind not external retreat book 4 3 george long 1862" }, { "id": "passage/meditations-8-47-opinion", "type": "passage", "label": "Disturbance comes from judgment, not events", "summary": "Book VIII.47 places agency in one’s own judgment and cautions against adding narrative or self-judgment that intensifies disturbance.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/stoicism" ], "primary": "disturbance comes from judgment not events", "secondary": "book viii 47 places agency in one s own judgment and cautions against adding narrative or self judgment that intensifies disturbance book 8 47 george long 1862" }, { "id": "passage/mencius-1a1", "type": "passage", "label": "Mencius limits counsel to benevolence and righteousness", "summary": "In response to the request to discuss profit, Mencius says his counsel is confined to benevolence and righteousness.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "mencius limits counsel to benevolence and righteousness", "secondary": "in response to the request to discuss profit mencius says his counsel is confined to benevolence and righteousness mencius 1a 1 james legge 1895" }, { "id": "passage/mencius-1b8", "type": "passage", "label": "Mencius recategorizes the tyrant as a mere fellow", "summary": "After naming violations of benevolence and righteousness, Mencius says Zhou was cut off as a mere fellow rather than put to death as a sovereign.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "mencius recategorizes the tyrant as a mere fellow", "secondary": "after naming violations of benevolence and righteousness mencius says zhou was cut off as a mere fellow rather than put to death as a sovereign mencius 1b 8 james legge 1895" }, { "id": "passage/mencius-5a5", "type": "passage", "label": "Heaven tracks the people’s moral world", "summary": "Mencius links Heaven’s judgment to the people’s own perception and hearing.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "heaven tracks the people s moral world", "secondary": "mencius links heaven s judgment to the people s own perception and hearing mencius 5a 5 james legge 1895" }, { "id": "passage/menoeceus-death-nothing", "type": "passage", "label": "Epicurean indifference to death as flourishing", "summary": "Epicurus reframes mortality as morally neutral to the living life, releasing fear so that flourishing can be pursued without existential paralysis.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "epicurean indifference to death as flourishing", "secondary": "epicurus reframes mortality as morally neutral to the living life releasing fear so that flourishing can be pursued without existential paralysis letter to menoeceus 124 125 r d hicks 1925" }, { "id": "passage/menoeceus-pleasure-goal", "type": "passage", "label": "Pleasure as mark and aim of a happy life", "summary": "This passage makes affective well-being central: flourishing is measured by stable pleasure understood as the endpoint of wise living.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "pleasure as mark and aim of a happy life", "secondary": "this passage makes affective well being central flourishing is measured by stable pleasure understood as the endpoint of wise living letter to menoeceus 128 129 r d hicks 1925" }, { "id": "passage/mn-72-fire-fuel", "type": "passage", "label": "A quenched fire has exhausted its fuel", "summary": "The fire simile shifts attention from a hidden destination to sustaining conditions: once grass and logs are exhausted, asking where the fire went misapplies directional categories.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism" ], "primary": "a quenched fire has exhausted its fuel", "secondary": "the fire simile shifts attention from a hidden destination to sustaining conditions once grass and logs are exhausted asking where the fire went misapplies directional categories mn 72 19 9 19 18 pts mn i 487 suttacentral segments bhikkhu sujato 2018" }, { "id": "passage/mn-72-four-predicates", "type": "passage", "label": "Four postmortem answers do not apply", "summary": "Asked where a liberated mendicant is reborn, the Buddha refuses reborn, not reborn, both, and neither; the passage blocks converting apophatic refusal into either eternal personal survival or annihilation.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism" ], "primary": "four postmortem answers do not apply", "secondary": "asked where a liberated mendicant is reborn the buddha refuses reborn not reborn both and neither the passage blocks converting apophatic refusal into either eternal personal survival or annihilation mn 72 16 1 16 8 pts mn i 486 suttacentral segments bhikkhu sujato 2018" }, { "id": "passage/nicomachean-ethics-1-1", "type": "passage", "label": "Aristotle frames every pursuit by its good", "summary": "This claim grounds flourishing as teleology: ethical practice asks how ends are judged by goods, making the good a central criterion for a life well lived.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle frames every pursuit by its good", "secondary": "this claim grounds flourishing as teleology ethical practice asks how ends are judged by goods making the good a central criterion for a life well lived i 1 1094a1 3 w d ross 1925" }, { "id": "passage/nicomachean-ethics-1-7", "type": "passage", "label": "Human flourishing is virtuous activity of the soul", "summary": "Aristotle identifies human flourishing with ongoing virtuous activity, so moral excellence is understood as a lived practice rather than a static state.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism" ], "primary": "human flourishing is virtuous activity of the soul", "secondary": "aristotle identifies human flourishing with ongoing virtuous activity so moral excellence is understood as a lived practice rather than a static state i 7 1098a16 18 w d ross 1925" }, { "id": "passage/nicomachean-ethics-2-1", "type": "passage", "label": "Virtue is developed through habituated character", "summary": "The passage links flourishing to repeated formation of character, emphasizing that ethical excellence is cultivated through practice before it is fully possessed.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism" ], "primary": "virtue is developed through habituated character", "secondary": "the passage links flourishing to repeated formation of character emphasizing that ethical excellence is cultivated through practice before it is fully possessed ii 1 1103a14 18 w d ross 1925" }, { "id": "passage/nicomachean-ethics-5-1", "type": "passage", "label": "Justice as a state of character", "summary": "Aristotle begins his inquiry by treating justice as a state of character that disposes people to act justly and wish for what is just.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism" ], "primary": "justice as a state of character", "secondary": "aristotle begins his inquiry by treating justice as a state of character that disposes people to act justly and wish for what is just 5 1 w d ross 1925" }, { "id": "passage/nicomachean-ethics-5-3", "type": "passage", "label": "Distributive and rectifying justice", "summary": "Aristotle distinguishes justice in distributions from justice that rectifies transactions between people.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism" ], "primary": "distributive and rectifying justice", "secondary": "aristotle distinguishes justice in distributions from justice that rectifies transactions between people 5 3 w d ross 1925" }, { "id": "passage/nicomachean-ethics-8-1", "type": "passage", "label": "Friendship as a condition of a good life", "summary": "Aristotle treats friendship as constitutive of flourishing, arguing that even universal goods are insufficient for a livable life without relational bonds.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism" ], "primary": "friendship as a condition of a good life", "secondary": "aristotle treats friendship as constitutive of flourishing arguing that even universal goods are insufficient for a livable life without relational bonds viii 1 1155a3 5 w d ross 1925" }, { "id": "passage/odyssey-1-120-124", "type": "passage", "label": "Telemachus feeds the stranger before questioning", "summary": "Telemachus welcomes Athena in mortal disguise, promising food before asking what the stranger needs; the episode supplies one instance of the epic's recurrent hospitality sequence.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/greek-religion" ], "primary": "telemachus feeds the stranger before questioning", "secondary": "telemachus welcomes athena in mortal disguise promising food before asking what the stranger needs the episode supplies one instance of the epic s recurrent hospitality sequence odyssey 1 123 124 a t murray 1919" }, { "id": "passage/odyssey-9-266-271", "type": "passage", "label": "Zeus avenges strangers and suppliants", "summary": "Odysseus invokes Zeus's protection of strangers against Polyphemus; the Cyclops's rejection shows xenia through violation, sanction, and danger rather than sentiment alone.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/greek-religion" ], "primary": "zeus avenges strangers and suppliants", "secondary": "odysseus invokes zeus s protection of strangers against polyphemus the cyclops s rejection shows xenia through violation sanction and danger rather than sentiment alone odyssey 9 270 271 a t murray 1919" }, { "id": "passage/on-liberty-harm-principle-1", "type": "passage", "label": "Mill's harm principle", "summary": "Mill states that coercion is justified only to prevent harm to others, and that freedom over oneself is absolute.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "mill s harm principle", "secondary": "mill states that coercion is justified only to prevent harm to others and that freedom over oneself is absolute i j s mill 1859" }, { "id": "passage/outlines-1-12-tranquility", "type": "passage", "label": "The tranquilizing aim of skepticism", "summary": "Section 12 (this translation’s paragraph numbering) gives skepticism’s origin in the hope of attaining ἀταραξία and links its anti-dogmatic method to that practical end.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/pyrrhonism" ], "primary": "the tranquilizing aim of skepticism", "secondary": "section 12 this translation s paragraph numbering gives skepticism s origin in the hope of attaining and links its anti dogmatic method to that practical end outlines of pyrrhonism book i section 12 mary mills patrick 1899" }, { "id": "passage/outlines-1-19-24-appearances", "type": "passage", "label": "Pyrrhonian treatment of appearances and everyday criteria", "summary": "Sections 19–24 pair a rebuttal of phenomenal denial with the rule for action: the Sceptics deny not the phenomena but dogmatic claims about them, and therefore base life on observed appearances, nature, feeling, custom, and arts without fixed assent.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/pyrrhonism" ], "primary": "pyrrhonian treatment of appearances and everyday criteria", "secondary": "sections 19 24 pair a rebuttal of phenomenal denial with the rule for action the sceptics deny not the phenomena but dogmatic claims about them and therefore base life on observed appearances nature feeling custom and arts without fixed assent outlines of pyrrhonism book i sections 19 24 this edition keeps paragraph number locators that cut across modern chapter ranges mary mills patrick 1899" }, { "id": "passage/outlines-1-8-10-sceptical-ability", "type": "passage", "label": "Sceptical power in opposition, epoché, and tranquillity", "summary": "In Book I, sections 8–10, Sextus defines skepticism as opposing appearances and thought in all ways to produce equipoise, then suspension of judgment and imperturbability. In this edition, those section numbers are internal paragraph numbers rather than a modern chapter-only numbering.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/pyrrhonism" ], "primary": "sceptical power in opposition epoche and tranquillity", "secondary": "in book i sections 8 10 sextus defines skepticism as opposing appearances and thought in all ways to produce equipoise then suspension of judgment and imperturbability in this edition those section numbers are internal paragraph numbers rather than a modern chapter only numbering outlines of pyrrhonism book i sections 8 10 mary mills patrick 1899" }, { "id": "passage/phaedo-114c-d", "type": "passage", "label": "The bodiless hope is a glorious venture, not exact cartography", "summary": "The closing myth gives the philosophically purified a bodiless destiny, then withholds certainty about its exact geography and presents the account as a morally sustaining venture.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/platonism" ], "primary": "the bodiless hope is a glorious venture not exact cartography", "secondary": "the closing myth gives the philosophically purified a bodiless destiny then withholds certainty about its exact geography and presents the account as a morally sustaining venture phaedo 114c 114d jowett 1892 stephanus pagination benjamin jowett 1892" }, { "id": "passage/phaedo-64c", "type": "passage", "label": "Death is the separation of soul and body", "summary": "Plato's Socrates defines death as completed soul-body separation, establishing the dialogue's conceptual starting point rather than merely describing biological cessation.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/platonism" ], "primary": "death is the separation of soul and body", "secondary": "plato s socrates defines death as completed soul body separation establishing the dialogue s conceptual starting point rather than merely describing biological cessation phaedo 64c jowett 1892 stephanus pagination benjamin jowett 1892" }, { "id": "passage/phaedo-80b", "type": "passage", "label": "Soul resembles the divine; body resembles the mortal", "summary": "The affinity argument aligns soul and body with opposed clusters of properties, but likeness to the immortal does not yet prove the soul imperishable; Cebes later presses that gap.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/platonism" ], "primary": "soul resembles the divine body resembles the mortal", "secondary": "the affinity argument aligns soul and body with opposed clusters of properties but likeness to the immortal does not yet prove the soul imperishable cebes later presses that gap phaedo 80b jowett 1892 stephanus pagination benjamin jowett 1892" }, { "id": "passage/principal-doctrine-3", "type": "passage", "label": "Epicurean restraint as criterion for pleasure", "summary": "Epicurean flourishing is bounded by the end of pain, linking good life to measured satisfaction rather than excess.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "epicurean restraint as criterion for pleasure", "secondary": "epicurean flourishing is bounded by the end of pain linking good life to measured satisfaction rather than excess principal doctrine 3 cyril bailey 1926" }, { "id": "passage/principal-doctrine-5", "type": "passage", "label": "Prudence, honor, and justice in flourishing", "summary": "Epicurean ethics ties pleasant living to moral discipline, arguing that sustainable well-being requires integrity in conduct.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "prudence honor and justice in flourishing", "secondary": "epicurean ethics ties pleasant living to moral discipline arguing that sustainable well being requires integrity in conduct principal doctrine 5 cyril bailey 1926" }, { "id": "passage/quran-21-83-84", "type": "passage", "label": "Lo! adversity afflicteth me", "summary": "The whole of Job's speech in this sura is a single sentence of appeal — no accusation, no demand for explanation — followed immediately by God's answer and restoration (v. 84: his suffering removed and his household restored 'as a mercy from Our store and a remembrance for the worshippers').", "status": "draft", "questions": [ "question/hospitality-stranger", "question/innocent-suffering" ], "traditions": [ "tradition/islam" ], "primary": "lo adversity afflicteth me", "secondary": "the whole of job s speech in this sura is a single sentence of appeal no accusation no demand for explanation followed immediately by god s answer and restoration v 84 his suffering removed and his household restored as a mercy from our store and a remembrance for the worshippers qur an 21 83 84 al anbiya quotation from v 83 marmaduke pickthall the meaning of the glorious koran 1930 public domain" }, { "id": "passage/quran-38-44", "type": "passage", "label": "Lo! We found him steadfast", "summary": "The divine verdict on Job in the Qur'an: ṣābir — steadfast, patient. Where the biblical epilogue vindicates Job's protest, the Qur'anic conclusion praises his endurance and constant turning back to God (awwāb).", "status": "draft", "questions": [ "question/hospitality-stranger", "question/innocent-suffering" ], "traditions": [ "tradition/islam" ], "primary": "lo we found him steadfast", "secondary": "the divine verdict on job in the qur an sabir steadfast patient where the biblical epilogue vindicates job s protest the qur anic conclusion praises his endurance and constant turning back to god awwab qur an 38 44 sad within the job pericope 38 41 44 marmaduke pickthall the meaning of the glorious koran 1930 public domain" }, { "id": "passage/quran-51-24-27", "type": "passage", "label": "Abraham's honoured guests receive a fatted calf", "summary": "The Qur'an recalls Abraham's prompt and abundant provision for unknown guests; it presents an exemplary narrative, not the later juristic duration of a guest's entitlement.", "status": "draft", "questions": [ "question/hospitality-stranger", "question/innocent-suffering" ], "traditions": [ "tradition/islam" ], "primary": "abraham s honoured guests receive a fatted calf", "secondary": "the qur an recalls abraham s prompt and abundant provision for unknown guests it presents an exemplary narrative not the later juristic duration of a guest s entitlement qur an 51 24 27 marmaduke pickthall 1930" }, { "id": "passage/republic-338c-thrasymachus-justice-stronger", "type": "passage", "label": "Thrasymachus on justice and the stronger", "summary": "Thrasymachus's challenge frames justice as serving the interests of power.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/platonism" ], "primary": "thrasymachus on justice and the stronger", "secondary": "thrasymachus s challenge frames justice as serving the interests of power republic 338c benjamin jowett 1892 translation" }, { "id": "passage/republic-433a-b-each-class-does-work", "type": "passage", "label": "Justice as each class doing its proper work", "summary": "Plato defines justice in civic terms: each class performs its own work without interference.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/platonism" ], "primary": "justice as each class doing its proper work", "secondary": "plato defines justice in civic terms each class performs its own work without interference republic 433a b benjamin jowett 1892 translation" }, { "id": "passage/republic-473c-d-philosophers-kings-rest", "type": "passage", "label": "No rest until philosophers rule", "summary": "Plato closes his argument with a conditional claim tying stable justice to philosopher rule.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/platonism" ], "primary": "no rest until philosophers rule", "secondary": "plato closes his argument with a conditional claim tying stable justice to philosopher rule republic 473c d benjamin jowett 1892 translation" }, { "id": "passage/satapatha-1-8-1-manu-flood", "type": "passage", "label": "The fish promises reciprocal rescue", "summary": "The warning is framed neither as divine judgment nor secret dissent among gods: a vulnerable fish asks Manu for care and promises to return that protection when the flood comes.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/vedic-religion" ], "primary": "the fish promises reciprocal rescue", "secondary": "the warning is framed neither as divine judgment nor secret dissent among gods a vulnerable fish asks manu for care and promises to return that protection when the flood comes satapatha brahmana 1 8 1 2 julius eggeling sacred books of the east 12 1882 madhyandina recension public domain wording" }, { "id": "passage/sn-36-6-two-arrows", "type": "passage", "label": "The two arrows", "summary": "The Buddha's diagnostic move on suffering: bodily pain (the first arrow) strikes everyone, awakened or not; the anguish added by one's reaction (the second arrow) is optional and trainable. Suffering is disaggregated rather than explained or justified.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/innocent-suffering" ], "traditions": [ "tradition/buddhism" ], "primary": "the two arrows", "secondary": "the buddha s diagnostic move on suffering bodily pain the first arrow strikes everyone awakened or not the anguish added by one s reaction the second arrow is optional and trainable suffering is disaggregated rather than explained or justified sn 36 6 salla sutta vedana samyutta thanissaro bhikkhu 1997 access to insight brief excerpt quoted under cc by nc 4 0 with attribution" }, { "id": "passage/sn-44-10-survival", "type": "passage", "label": "Survival and annihilation share a mistaken self-premise", "summary": "The Buddha's silence is explained as refusing both eternalist and annihilationist camps while avoiding a negative answer that would confirm Vacchagotta's belief that a previously possessed self had vanished.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/innocent-suffering" ], "traditions": [ "tradition/buddhism" ], "primary": "survival and annihilation share a mistaken self premise", "secondary": "the buddha s silence is explained as refusing both eternalist and annihilationist camps while avoiding a negative answer that would confirm vacchagotta s belief that a previously possessed self had vanished sn 44 10 1 3 2 9 pts sn iv 400 401 suttacentral segments bhikkhu sujato 2018" }, { "id": "passage/sn-56-11-craving", "type": "passage", "label": "Craving is the origin of suffering", "summary": "The second noble truth names not desire in the abstract but taṇhā: craving entangled with relish and greed, differentiated by sensuality, continued existence, and nonexistence.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/innocent-suffering" ], "traditions": [ "tradition/buddhism" ], "primary": "craving is the origin of suffering", "secondary": "the second noble truth names not desire in the abstract but tanha craving entangled with relish and greed differentiated by sensuality continued existence and nonexistence sn 56 11 4 3 4 5 bilara segments bhikkhu sujato 2018" }, { "id": "passage/sutrakritanga-activity-and-hostility", "type": "passage", "label": "The activity lecture refuses to reduce harm to conscious avowal", "summary": "A difficult debate passage connects mind, speech, body, cruelty, and a formed murderous resolution while warning that moral responsibility cannot be erased by a narrow claim about conscious thought.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "the activity lecture refuses to reduce harm to conscious avowal", "secondary": "a difficult debate passage connects mind speech body cruelty and a formed murderous resolution while warning that moral responsibility cannot be erased by a narrow claim about conscious thought book ii lecture 4 1 4 jacobi sbe 45 pp 399 401 hermann jacobi 1895 sacred books of the east 45" }, { "id": "passage/sutrakritanga-carefulness-all-beings", "type": "passage", "label": "Carefulness treats all beings as oneself", "summary": "The lecture makes careful movement, allowed food, impartial regard, and cessation from injury parts of one mendicant discipline.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "carefulness treats all beings as oneself", "secondary": "the lecture makes careful movement allowed food impartial regard and cessation from injury parts of one mendicant discipline book i lecture 10 1 6 jacobi sbe 45 pp 306 307 hermann jacobi 1895 sacred books of the east 45" }, { "id": "passage/sutrakritanga-killing-causing-consenting", "type": "passage", "label": "Killing, causing, and consenting increase bondage", "summary": "The opening doctrine passage ties possession and violence to bondage while treating direct killing, causing others to kill, and consent as morally consequential.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "killing causing and consenting increase bondage", "secondary": "the opening doctrine passage ties possession and violence to bondage while treating direct killing causing others to kill and consent as morally consequential book i lecture 1 chapter 1 2 5 jacobi sbe 45 pp 235 236 hermann jacobi 1895 sacred books of the east 45" }, { "id": "passage/sutta-nipata-snp1-8-universal-welfare", "type": "passage", "label": "Snp 1.8 extends loving-kindness without exception", "summary": "Snp 1.8 combines welfare-for-all wishes with a ban on wishing pain when provoked, then uses the mother-and-only-child analogy to cultivate an all-directional boundless heart.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism" ], "primary": "snp 1 8 extends loving kindness without exception", "secondary": "snp 1 8 combines welfare for all wishes with a ban on wishing pain when provoked then uses the mother and only child analogy to cultivate an all directional boundless heart snp 1 8 3 1 8 4 suttacentral bilara segments bhikkhu sujato 2020 suttacentral" }, { "id": "passage/sutta-nipata-snp4-15-armed-peril-dart", "type": "passage", "label": "Snp 4.15 traces armed peril to a dart in the heart", "summary": "Snp 4.15 links taking up arms with peril and fear, then uses a dart-in-the-heart image to move from social conflict to the agitation that sustains it.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism" ], "primary": "snp 4 15 traces armed peril to a dart in the heart", "secondary": "snp 4 15 links taking up arms with peril and fear then uses a dart in the heart image to move from social conflict to the agitation that sustains it snp 4 15 1 1 5 4 suttacentral bilara segments bhikkhu sujato 2020 suttacentral" }, { "id": "passage/utilitarianism-higher-pleasures-2", "type": "passage", "label": "Higher and lower pleasures", "summary": "Mill argues that some pleasures are qualitatively superior by judgment of competent judges.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "higher and lower pleasures", "secondary": "mill argues that some pleasures are qualitatively superior by judgment of competent judges chapter ii john stuart mill 1863" }, { "id": "passage/utilitarianism-impartial-happiness-2", "type": "passage", "label": "Impartial happiness as the utilitarian standard", "summary": "Mill defines the utilitarian end as the greatest happiness of all.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "impartial happiness as the utilitarian standard", "secondary": "mill defines the utilitarian end as the greatest happiness of all chapter ii john stuart mill 1863" }, { "id": "passage/utilitarianism-motive-rightness-2", "type": "passage", "label": "Moral rightness and motive", "summary": "Mill distinguishes the standard of morality from motives, holding that right action is judged by rules and outcomes rather than by intention alone.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "moral rightness and motive", "secondary": "mill distinguishes the standard of morality from motives holding that right action is judged by rules and outcomes rather than by intention alone ii j s mill 1863" }, { "id": "passage/utilitarianism-rights-justice-5", "type": "passage", "label": "Justice, rights, and reciprocity", "summary": "Mill defines justice as moral rightness that creates enforceable claims between persons.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "justice rights and reciprocity", "secondary": "mill defines justice as moral rightness that creates enforceable claims between persons v j s mill 1863" }, { "id": "passage/uttaradhyayana-careless-killing-accountability", "type": "passage", "label": "Careless killing cannot be displaced onto one's relations", "summary": "The lecture couples mortality with the claim that careless killers receive no protection from wealth or relations when the fruit of action is reaped.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "careless killing cannot be displaced onto one s relations", "secondary": "the lecture couples mortality with the claim that careless killers receive no protection from wealth or relations when the fruit of action is reaped lecture 4 1 4 jacobi sbe 45 pp 18 19 hermann jacobi 1895 sacred books of the east 45" }, { "id": "passage/uttaradhyayana-samitis-guptis", "type": "passage", "label": "Samitis and guptis operationalize non-harm", "summary": "The lecture converts vigilance into rules for walking, speech, alms, handling objects, disposal, thought, and bodily action, explicitly oriented toward avoiding misery and destruction for living beings.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "samitis and guptis operationalize non harm", "secondary": "the lecture converts vigilance into rules for walking speech alms handling objects disposal thought and bodily action explicitly oriented toward avoiding misery and destruction for living beings lecture 24 1 8 20 26 jacobi sbe 45 pp 129 136 hermann jacobi 1895 sacred books of the east 45" }, { "id": "passage/zhuangzi-17-river-god", "type": "passage", "label": "Bounded knowing in sea, season, and doctrine", "summary": "Zhuangzi uses frog, insect, and scholar images to show how each is bounded by place, season, and inherited doctrine, limiting what it can grasp.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "bounded knowing in sea season and doctrine", "secondary": "zhuangzi uses frog insect and scholar images to show how each is bounded by place season and inherited doctrine limiting what it can grasp book xvii part ii section x paragraph 1 legge james legge 1891" }, { "id": "passage/zhuangzi-2-perspectival-knowing", "type": "passage", "label": "Different natures suit different homes", "summary": "Zhuangzi argues that what is fitting for one being may not fit another, and that rightness is constrained by the specific context of life form and circumstance.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "different natures suit different homes", "secondary": "zhuangzi argues that what is fitting for one being may not fit another and that rightness is constrained by the specific context of life form and circumstance book ii part i section ii paragraph 8 legge james legge 1891" }, { "id": "passage/zhuangzi-2-this-and-that", "type": "passage", "label": "Two-sided attention", "summary": "Zhuangzi highlights that an object is grasped through alternating perspectives, and understanding is partial until one recognises their own standpoint.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "two sided attention", "secondary": "zhuangzi highlights that an object is grasped through alternating perspectives and understanding is partial until one recognises their own standpoint book ii part i section ii paragraph 3 legge james legge 1891" }, { "id": "passage/zhuangzi-6-transformation", "type": "passage", "label": "Heaven and earth as a melting-pot", "summary": "The passage frames human life within a single transformative process of heaven and earth, where birth and death are transitions rather than oppositional endpoints.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "heaven and earth as a melting pot", "secondary": "the passage frames human life within a single transformative process of heaven and earth where birth and death are transitions rather than oppositional endpoints book vi part i section vi paragraph 6 legge james legge 1891" }, { "id": "question/death-liberation", "type": "question", "label": "What happens at death—and what is liberation?", "summary": "A recurring question about whether death ends a person, releases something enduring, leads to renewed embodiment, or can itself be overcome. The comparison refuses to treat immortality, resurrection, mokṣa, nirvāṇa, and parinibbāna as interchangeable promises.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism", "tradition/christianity", "tradition/hinduism", "tradition/platonism" ], "primary": "what happens at death and what is liberation what happens after we die is there life after death can death be overcome what does liberation free us from do we survive as a soul or rise bodily", "secondary": "a recurring question about whether death ends a person releases something enduring leads to renewed embodiment or can itself be overcome the comparison refuses to treat immortality resurrection moksa nirvana and parinibbana as interchangeable promises" }, { "id": "question/desire-self-mastery", "type": "question", "label": "What should we do with desire?", "summary": "A recurring question about whether wanting should be extinguished, disciplined, redirected, or healed. The launch comparison begins by refusing the common mistake that every tradition uses one concept equivalent to English 'desire.'", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/buddhism", "tradition/christianity", "tradition/hinduism", "tradition/stoicism" ], "primary": "what should we do with desire is desire the cause of suffering should we suppress our desires what does self mastery require can we choose what we want", "secondary": "a recurring question about whether wanting should be extinguished disciplined redirected or healed the launch comparison begins by refusing the common mistake that every tradition uses one concept equivalent to english desire" }, { "id": "question/flood-recurrence", "type": "question", "label": "Why does the flood story recur across cultures?", "summary": "A deceptively simple question whose answer must distinguish demonstrable literary reuse, movement through connected cultural worlds, and merely recurring catastrophe motifs. Similar boats do not by themselves prove a single global memory or a single line of borrowing.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/greek-religion", "tradition/judaism", "tradition/mesopotamian-religion", "tradition/vedic-religion" ], "primary": "why does the flood story recur across cultures why are flood myths everywhere did noah s flood come from gilgamesh why do so many cultures have a great flood story are all flood myths versions of the same event", "secondary": "a deceptively simple question whose answer must distinguish demonstrable literary reuse movement through connected cultural worlds and merely recurring catastrophe motifs similar boats do not by themselves prove a single global memory or a single line of borrowing" }, { "id": "question/hospitality-stranger", "type": "question", "label": "What do we owe the stranger at the door?", "summary": "A recurring question about how a household or community treats someone outside its ordinary bonds. The sources distinguish travelers, guests, resident outsiders, and divine visitors rather than collapsing them into one timeless category.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/christianity", "tradition/greek-religion", "tradition/islam", "tradition/judaism" ], "primary": "what do we owe the stranger at the door why is hospitality sacred how should strangers be treated could a guest be a divine visitor", "secondary": "a recurring question about how a household or community treats someone outside its ordinary bonds the sources distinguish travelers guests resident outsiders and divine visitors rather than collapsing them into one timeless category" }, { "id": "question/human-flourishing", "type": "question", "label": "What makes a human life go well?", "summary": "A comparative question across traditions about the conditions, disciplines, and ends of a life worth living.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/aristotelianism", "tradition/confucianism", "tradition/epicureanism", "tradition/stoicism" ], "primary": "what makes a human life go well what makes life go well how should one live well what is the best life how does one flourish", "secondary": "a comparative question across traditions about the conditions disciplines and ends of a life worth living" }, { "id": "question/innocent-suffering", "type": "question", "label": "Why do the innocent suffer?", "summary": "If the world is ordered — by gods, karma, or justice — why do people who have done nothing wrong endure catastrophe? Every long-lived tradition confronts the gap between moral expectation and lived experience.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/buddhism", "tradition/christianity", "tradition/islam", "tradition/judaism", "tradition/mesopotamian-religion" ], "primary": "why do the innocent suffer why do bad things happen to good people the problem of undeserved suffering theodicy in theistic framings", "secondary": "if the world is ordered by gods karma or justice why do people who have done nothing wrong endure catastrophe every long lived tradition confronts the gap between moral expectation and lived experience launch theme" }, { "id": "question/mutual-obligation", "type": "question", "label": "What do we owe one another?", "summary": "A recurrent moral question about how and why obligations arise between persons, communities, and institutions, and what binds those obligations across differences in status, role, belief, and culture.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism", "tradition/confucianism", "tradition/kantian-ethics", "tradition/utilitarianism" ], "primary": "what do we owe one another what are our obligations to others what obligations do people owe each other to whom do we owe moral duties", "secondary": "a recurrent moral question about how and why obligations arise between persons communities and institutions and what binds those obligations across differences in status role belief and culture" }, { "id": "question/political-legitimacy", "type": "question", "label": "What makes political authority legitimate?", "summary": "A recurrent question about why anyone may rule, which purposes justify political power, what obligations bind rulers and people, and when authority can be corrected or lost.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism", "tradition/confucianism", "tradition/judaism", "tradition/platonism" ], "primary": "what makes political authority legitimate why should anyone have the right to rule when is government legitimate what makes a ruler just when does authority lose its claim to obedience", "secondary": "a recurrent question about why anyone may rule which purposes justify political power what obligations bind rulers and people and when authority can be corrected or lost" }, { "id": "question/uncertainty-control", "type": "question", "label": "How should we live with uncertainty and limited control?", "summary": "People inherit fragile control over outcomes: bodies fail, institutions shift, and events exceed intention. This question compares how traditions answer uncertainty without collapsing into either fatalism or fantasy mastery.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/buddhism", "tradition/early-daoist-philosophy", "tradition/pyrrhonism", "tradition/stoicism" ], "primary": "how should we live with uncertainty and limited control how do we live with uncertainty what is a good life under uncertainty how can we act when we can t control outcomes how to live with what we cannot control", "secondary": "people inherit fragile control over outcomes bodies fail institutions shift and events exceed intention this question compares how traditions answer uncertainty without collapsing into either fatalism or fantasy mastery" }, { "id": "question/violence-nonviolence", "type": "question", "label": "When is violence justified, and what does nonviolence require?", "summary": "Communities must decide whether force can protect life or justice, while practices of nonviolence ask what restraint costs and whom it obligates. This question compares particular textual disciplines without treating pacifism, ascetic non-harm, and enemy-love as interchangeable.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/christianity", "tradition/jainism" ], "primary": "when is violence justified and what does nonviolence require is violence ever justified what does nonviolence demand when may force be used how should we respond to violence", "secondary": "communities must decide whether force can protect life or justice while practices of nonviolence ask what restraint costs and whom it obligates this question compares particular textual disciplines without treating pacifism ascetic non harm and enemy love as interchangeable" }, { "id": "ritual/sitting-shiva", "type": "ritual", "label": "Sitting shiva", "summary": "The Jewish practice of seven days of structured home mourning after burial of a close relative, in which the community comes to the mourner. A ritual answer to suffering that organizes presence and time rather than explanation.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/judaism" ], "primary": "sitting shiva", "secondary": "the jewish practice of seven days of structured home mourning after burial of a close relative in which the community comes to the mourner a ritual answer to suffering that organizes presence and time rather than explanation" }, { "id": "source/abbott-kant-groundwork-1895", "type": "source", "label": "Abbott, Kant, Fundamental Principles of the Metaphysic of Morals", "summary": "Thomas Kingsmill Abbott’s 1895 English translation of Kant’s Groundwork text, preserving Kant’s ak-formula structure and central duty-based argument.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/confucianism", "tradition/kantian-ethics", "tradition/utilitarianism" ], "primary": "abbott kant fundamental principles of the metaphysic of morals", "secondary": "thomas kingsmill abbott s 1895 english translation of kant s groundwork text preserving kant s ak formula structure and central duty based argument fundamental principles of the metaphysic of morals immanuel kant thomas kingsmill abbott" }, { "id": "source/adler-origins-judaism", "type": "source", "label": "Adler — The Origins of Judaism", "summary": "An archaeological-historical study of the earliest evidence for widespread Torah observance among ordinary Judeans, arguing for a substantially later emergence than many conventional origin summaries imply.", "status": "draft", "questions": [ "question/flood-recurrence", "question/hospitality-stranger", "question/innocent-suffering", "question/political-legitimacy" ], "traditions": [ "tradition/judaism" ], "primary": "adler the origins of judaism", "secondary": "an archaeological historical study of the earliest evidence for widespread torah observance among ordinary judeans arguing for a substantially later emergence than many conventional origin summaries imply the origins of judaism an archaeological historical reappraisal yonatan adler" }, { "id": "source/aguirre-deucalion", "type": "source", "label": "Aguirre, Deukalion and Pyrrha", "summary": "A modern study emphasizing both likely Near Eastern influence and specifically Greek transformations: regional scope, variant survivors, stone-born humanity, and genealogical identity.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/greek-religion", "tradition/mesopotamian-religion" ], "primary": "aguirre deukalion and pyrrha", "secondary": "a modern study emphasizing both likely near eastern influence and specifically greek transformations regional scope variant survivors stone born humanity and genealogical identity deukalion and pyrrha re reading the greek flood myth mercedes aguirre" }, { "id": "source/ahn-venter-genesis-18", "type": "source", "label": "Ahn and Venter, Fellowship Narrative of Genesis 18", "summary": "An open-access literary study of Genesis 18:1–15 that cautions against treating Isaac as a reward mechanically earned by hospitality and records disagreement over Abraham's recognition of the visitors.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/christianity", "tradition/judaism" ], "primary": "ahn and venter fellowship narrative of genesis 18", "secondary": "an open access literary study of genesis 18 1 15 that cautions against treating isaac as a reward mechanically earned by hospitality and records disagreement over abraham s recognition of the visitors an analytical perspective on the fellowship narrative of genesis 18 1 15 sang keun ahn and pieter m venter" }, { "id": "source/annas-introduction-platos-republic-1981", "type": "source", "label": "Annas, Introduction to Plato's Republic", "summary": "Secondary introduction framing the Republic's central arguments, textual organization, and interpretive controversies.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/platonism" ], "primary": "annas introduction to plato s republic", "secondary": "secondary introduction framing the republic s central arguments textual organization and interpretive controversies an introduction to plato s republic julia annas" }, { "id": "source/annas-morality-happiness", "type": "source", "label": "Annas, The Morality of Happiness", "summary": "Its interpretive control is to recast flourishing as moral achievement through cultivated virtue and practical reason, not as satisfaction of transient desires.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/aristotelianism" ], "primary": "annas the morality of happiness", "secondary": "its interpretive control is to recast flourishing as moral achievement through cultivated virtue and practical reason not as satisfaction of transient desires the morality of happiness julia annas" }, { "id": "source/annus-lenzi-ludlul", "type": "source", "label": "Annus & Lenzi, Ludlul bēl nēmeqi (2010)", "summary": "The current standard critical edition of the poem, based on all known tablets, incorporating newly recovered lines and establishing the ordering of Tablet IV. State Archives of Assyria Cuneiform Texts 7.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/judaism", "tradition/mesopotamian-religion" ], "primary": "annus lenzi ludlul bel nemeqi 2010", "secondary": "the current standard critical edition of the poem based on all known tablets incorporating newly recovered lines and establishing the ordering of tablet iv state archives of assyria cuneiform texts 7 ludlul bel nemeqi the standard babylonian poem of the righteous sufferer saact 7 amar annus and alan lenzi" }, { "id": "source/bailey-epicurus-1926", "type": "source", "label": "Bailey, Epicurus: The Extant Remains (1926)", "summary": "Cyril Bailey's edition of Epicurus' surviving letters and principal doctrines, useful for textual context and doctrinal framing.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/aristotelianism", "tradition/epicureanism", "tradition/stoicism" ], "primary": "bailey epicurus the extant remains 1926", "secondary": "cyril bailey s edition of epicurus surviving letters and principal doctrines useful for textual context and doctrinal framing epicurus the extant remains epicurus cyril bailey" }, { "id": "source/bartholomeusz-in-defense-of-dharma", "type": "source", "label": "Bartholomeusz, In Defense of Dharma", "summary": "A monograph on Sri Lankan Buddhist just-war reasoning, showing that Buddhist political history includes competing arguments about when defensive violence is justified and why this cannot be reduced to one uniform ethic.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism" ], "primary": "bartholomeusz in defense of dharma", "secondary": "a monograph on sri lankan buddhist just war reasoning showing that buddhist political history includes competing arguments about when defensive violence is justified and why this cannot be reduced to one uniform ethic in defense of dharma just war ideology in buddhist sri lanka tessa j bartholomeusz" }, { "id": "source/bett-pyrrho-legacy", "type": "source", "label": "Bett, Pyrrho, his Antecedents, and his Legacy", "summary": "Scholarly monograph arguing for a distinct early Pyrrhonian phase and reconstructing Pyrrho’s antecedents in late classical thought.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/pyrrhonism" ], "primary": "bett pyrrho his antecedents and his legacy", "secondary": "scholarly monograph arguing for a distinct early pyrrhonian phase and reconstructing pyrrho s antecedents in late classical thought pyrrho his antecedents and his legacy richard bett" }, { "id": "source/blankinship-hospitality-islam", "type": "source", "label": "Blankinship, Hospitality and Islam", "summary": "An academic encyclopedia entry connecting Qur'anic traveler aid, Abraham and Lot narratives, and the hadith three-day norm while keeping those sources and social roles distinct.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/islam" ], "primary": "blankinship hospitality and islam", "secondary": "an academic encyclopedia entry connecting qur anic traveler aid abraham and lot narratives and the hadith three day norm while keeping those sources and social roles distinct hospitality and islam in encyclopedia of islam and the muslim world ed richard c martin khalid yahya blankinship" }, { "id": "source/bodhi-numerical-discourses", "type": "source", "label": "Bodhi, The Numerical Discourses", "summary": "Wisdom Publications translation and arrangement of the Anguttara Nikāya discourses used for Buddhist textual comparison in the project.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/buddhism", "tradition/pyrrhonism" ], "primary": "bodhi the numerical discourses", "secondary": "wisdom publications translation and arrangement of the anguttara nikaya discourses used for buddhist textual comparison in the project the numerical discourses of the buddha a translation of the anguttara nikaya bhikkhu bodhi" }, { "id": "source/bronkhorst-greater-magadha", "type": "source", "label": "Bronkhorst, Greater Magadha", "summary": "A major reconstruction of early north Indian religious culture, rebirth, karmic retribution, and renunciant movements. It supports a shared-debate environment while disputing simple derivation of Buddhism and Jainism from Vedic religion.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism", "tradition/hinduism" ], "primary": "bronkhorst greater magadha", "secondary": "a major reconstruction of early north indian religious culture rebirth karmic retribution and renunciant movements it supports a shared debate environment while disputing simple derivation of buddhism and jainism from vedic religion greater magadha studies in the culture of early india johannes bronkhorst" }, { "id": "source/brown-john", "type": "source", "label": "Brown, The Gospel According to John I–XII (1966)", "summary": "Raymond E. Brown's Anchor Bible commentary — a standard critical commentary on the fourth gospel, including the man-born-blind narrative of chapter 9.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/hospitality-stranger", "question/innocent-suffering", "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "brown the gospel according to john i xii 1966", "secondary": "raymond e brown s anchor bible commentary a standard critical commentary on the fourth gospel including the man born blind narrative of chapter 9 the gospel according to john i xii anchor bible 29 raymond e brown" }, { "id": "source/bukhari-guest-right", "type": "source", "label": "Ṣaḥīḥ al-Bukhārī, guest-right reports", "summary": "Canonical Sunni hadith collection cited by stable report numbers for the guest's right, its duration, and a travel delegation's denied hospitality. The accessed English presentation did not reliably identify its translator, so it supports claim locators but no Atlas passage quotation.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/islam" ], "primary": "sahih al bukhari guest right reports", "secondary": "canonical sunni hadith collection cited by stable report numbers for the guest s right its duration and a travel delegation s denied hospitality the accessed english presentation did not reliably identify its translator so it supports claim locators but no atlas passage quotation sahih al bukhari muhammad ibn isma il al bukhari" }, { "id": "source/carr-genesis-flood", "type": "source", "label": "Carr, Precursors to the Flood Narrative", "summary": "A current source-critical study arguing that both major compositional strands in Genesis 6:5–9:17 were modeled on earlier Mesopotamian flood traditions, while resisting a falsely simple one-tablet copying claim.", "status": "draft", "questions": [ "question/flood-recurrence", "question/hospitality-stranger" ], "traditions": [ "tradition/judaism", "tradition/mesopotamian-religion" ], "primary": "carr precursors to the flood narrative", "secondary": "a current source critical study arguing that both major compositional strands in genesis 6 5 9 17 were modeled on earlier mesopotamian flood traditions while resisting a falsely simple one tablet copying claim precursors to the flood narrative gen 6 5 9 17 chapter 6 of the formation of genesis 1 11 biblical and other precursors david m carr" }, { "id": "source/chapple-nonviolence-animals-earth-self", "type": "source", "label": "Chapple, Nonviolence to Animals, Earth, and Self", "summary": "A comparative study of South Asian nonviolence that attends to animals, elemental and plant life, ascetic practice, and the self rather than limiting non-harm to human conflict.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "chapple nonviolence to animals earth and self", "secondary": "a comparative study of south asian nonviolence that attends to animals elemental and plant life ascetic practice and the self rather than limiting non harm to human conflict nonviolence to animals earth and self in asian traditions christopher key chapple" }, { "id": "source/cline-confucius-rawls-justice", "type": "source", "label": "Cline, Confucius, Rawls, and the Sense of Justice", "summary": "A comparative study of sense of justice in Confucius and Rawls, including their differences in the moral psychology of obligation and institutional fairness.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/confucianism", "tradition/kantian-ethics" ], "primary": "cline confucius rawls and the sense of justice", "secondary": "a comparative study of sense of justice in confucius and rawls including their differences in the moral psychology of obligation and institutional fairness confucius rawls and the sense of justice erin m cline" }, { "id": "source/collins-invention-judaism", "type": "source", "label": "Collins — The Invention of Judaism", "summary": "A historical study of Torah and Jewish identity from Deuteronomy through the Second Temple period and Paul, emphasizing diversity and development rather than a single uncontested origin date.", "status": "draft", "questions": [ "question/flood-recurrence", "question/hospitality-stranger", "question/innocent-suffering", "question/political-legitimacy" ], "traditions": [ "tradition/judaism" ], "primary": "collins the invention of judaism", "secondary": "a historical study of torah and jewish identity from deuteronomy through the second temple period and paul emphasizing diversity and development rather than a single uncontested origin date the invention of judaism torah and jewish identity from deuteronomy to paul john j collins" }, { "id": "source/collins-nirvana", "type": "source", "label": "Collins, Nirvana: Concept, Imagery, Narrative", "summary": "A major study separating doctrinal concept, imagery, and narrative uses of nirvāṇa, used to prevent fire, coolness, and cessation images from being collapsed into one literal postmortem ontology.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/innocent-suffering", "question/uncertainty-control", "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/hinduism" ], "primary": "collins nirvana concept imagery narrative", "secondary": "a major study separating doctrinal concept imagery and narrative uses of nirvana used to prevent fire coolness and cessation images from being collapsed into one literal postmortem ontology nirvana concept imagery narrative steven collins" }, { "id": "source/cook-enspirited-body", "type": "source", "label": "Cook, The Enspirited Body in 1 Corinthians 15", "summary": "A recent specialist monograph on sōma pneumatikon. Cook argues that the phrase's precise nature remains unresolved but that its Pauline context does not warrant treating the raised body as entirely nonphysical.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/hospitality-stranger", "question/innocent-suffering", "question/violence-nonviolence" ], "traditions": [ "tradition/christianity", "tradition/platonism" ], "primary": "cook the enspirited body in 1 corinthians 15", "secondary": "a recent specialist monograph on soma pneumatikon cook argues that the phrase s precise nature remains unresolved but that its pauline context does not warrant treating the raised body as entirely nonphysical the enspirited body in 1 corinthians 15 john granger cook" }, { "id": "source/cort-jains-in-the-world", "type": "source", "label": "Cort, Jains in the World", "summary": "An ethnographic and textual study of the interaction between Jain liberation ideology and the well-being values of lived lay communities, guarding against treating mendicant rules as exhaustive social description.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "cort jains in the world", "secondary": "an ethnographic and textual study of the interaction between jain liberation ideology and the well being values of lived lay communities guarding against treating mendicant rules as exhaustive social description jains in the world religious values and ideology in india john e cort" }, { "id": "source/crisp-routledge-utilitarianism", "type": "source", "label": "Crisp, Mill on Utilitarianism", "summary": "A guidebook on Mill's utilitarian philosophy that clarifies central arguments on utility, justice, and practical reasoning in a structured pedagogical format.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics", "tradition/utilitarianism" ], "primary": "crisp mill on utilitarianism", "secondary": "a guidebook on mill s utilitarian philosophy that clarifies central arguments on utility justice and practical reasoning in a structured pedagogical format routledge philosophy guidebook to mill on utilitarianism roger crisp" }, { "id": "source/dalley-myths-mesopotamia", "type": "source", "label": "Dalley, Myths from Mesopotamia", "summary": "A modern scholarly translation of Atrahasis and other Akkadian myths. Brief excerpts are used at draft; Lambert and Millard remain the critical-edition anchor.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "dalley myths from mesopotamia", "secondary": "a modern scholarly translation of atrahasis and other akkadian myths brief excerpts are used at draft lambert and millard remain the critical edition anchor myths from mesopotamia creation the flood gilgamesh and others stephanie dalley stephanie dalley" }, { "id": "source/davies-allison-matthew-icc-volume-1-1988", "type": "source", "label": "Davies and Allison, A Critical and Exegetical Commentary on Matthew, vol. 1", "summary": "A foundational ICC treatment of Matthew 1–7, including close analysis of the Sermon on the Mount, its Jewish scriptural setting, syntax, and redactional history.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "davies and allison a critical and exegetical commentary on matthew vol 1", "secondary": "a foundational icc treatment of matthew 1 7 including close analysis of the sermon on the mount its jewish scriptural setting syntax and redactional history a critical and exegetical commentary on the gospel according to saint matthew volume 1 w d davies and dale c allison jr" }, { "id": "source/day-genesis-flood", "type": "source", "label": "Day, Genesis and ancient Near Eastern flood accounts", "summary": "A methodologically explicit comparison that weighs direct and indirect dependence rather than merely counting shared motifs; it argues that the non-Priestly account is especially close to Atrahasis while later traditions also shaped the Priestly account.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/judaism", "tradition/mesopotamian-religion" ], "primary": "day genesis and ancient near eastern flood accounts", "secondary": "a methodologically explicit comparison that weighs direct and indirect dependence rather than merely counting shared motifs it argues that the non priestly account is especially close to atrahasis while later traditions also shaped the priestly account comparative ancient near eastern study the genesis flood narrative in relation to ancient near eastern flood accounts in biblical interpretation and method essays in honour of john barton ed katharine j dell and paul m joyce pp 74 88 john day" }, { "id": "source/donner-fumerton-mill", "type": "source", "label": "Donner and Fumerton, Mill", "summary": "A scholarly study of John Stuart Mill that connects his utilitarian moral framework with his broader philosophical commitments across major works.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "donner and fumerton mill", "secondary": "a scholarly study of john stuart mill that connects his utilitarian moral framework with his broader philosophical commitments across major works mill wendy donner and richard fumerton" }, { "id": "source/driver-history-utilitarianism", "type": "source", "label": "Driver, The History of Utilitarianism", "summary": "A historical map of utilitarianism, connecting Benthamite foundations, Mill's elaboration, and later developments across British and modern consequentialist traditions.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics", "tradition/utilitarianism" ], "primary": "driver the history of utilitarianism", "secondary": "a historical map of utilitarianism connecting benthamite foundations mill s elaboration and later developments across british and modern consequentialist traditions the history of utilitarianism julia driver" }, { "id": "source/dundas-jains", "type": "source", "label": "Dundas, The Jains", "summary": "A standard historical and doctrinal survey that distinguishes mendicant ideals, lay practice, sectarian transmission, and the layered Śvetāmbara canon.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity", "tradition/jainism" ], "primary": "dundas the jains", "secondary": "a standard historical and doctrinal survey that distinguishes mendicant ideals lay practice sectarian transmission and the layered svetambara canon the jains paul dundas" }, { "id": "source/durand-shogry-baltzly-stoicism", "type": "source", "label": "Durand, Shogry, and Baltzly — Stoicism (SEP)", "summary": "The Spring 2023 Stanford Encyclopedia of Philosophy entry surveys the history, sources, and doctrines of Stoicism, including the school's foundation around 300 BCE.", "status": "draft", "questions": [ "question/desire-self-mastery", "question/human-flourishing", "question/uncertainty-control" ], "traditions": [ "tradition/stoicism" ], "primary": "durand shogry and baltzly stoicism sep", "secondary": "the spring 2023 stanford encyclopedia of philosophy entry surveys the history sources and doctrines of stoicism including the school s foundation around 300 bce stoicism marion durand simon shogry and dirk baltzly" }, { "id": "source/ebrey-phaedo", "type": "source", "label": "Ebrey, Plato's Phaedo", "summary": "A recent book-length reconstruction of the dialogue's philosophical life, kinship argument, final immortality argument, and afterlife myth, used to keep objections and argumentative stages visible.", "status": "draft", "questions": [ "question/death-liberation", "question/political-legitimacy" ], "traditions": [ "tradition/platonism" ], "primary": "ebrey plato s phaedo", "secondary": "a recent book length reconstruction of the dialogue s philosophical life kinship argument final immortality argument and afterlife myth used to keep objections and argumentative stages visible plato s phaedo forms death and the philosophical life david ebrey" }, { "id": "source/eggeling-satapatha", "type": "source", "label": "Eggeling's Śatapatha Brāhmaṇa", "summary": "The complete public-domain Sacred Books of the East translation of the Mādhyandina recension. Its Victorian language is dated, but the section and paragraph locators are verifiable and it clearly separates the early Manu-fish account from later Matsya elaborations.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/vedic-religion" ], "primary": "eggeling s satapatha brahmana", "secondary": "the complete public domain sacred books of the east translation of the madhyandina recension its victorian language is dated but the section and paragraph locators are verifiable and it clearly separates the early manu fish account from later matsya elaborations the satapatha brahmana according to the text of the madhyandina school part i sacred books of the east 12 julius eggeling" }, { "id": "source/ekenberg-confessions-wills", "type": "source", "label": "Ekenberg, Practical Rationality and the Wills of Confessions 8", "summary": "A focused philosophical analysis arguing that Augustine's garden scene is best read through failures of practical rationality rather than as a settled theory of a distinct autonomous faculty called the will.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/christianity" ], "primary": "ekenberg practical rationality and the wills of confessions 8", "secondary": "a focused philosophical analysis arguing that augustine s garden scene is best read through failures of practical rationality rather than as a settled theory of a distinct autonomous faculty called the will practical rationality and the wills of confessions 8 in augustine s confessions philosophy in autobiography ed william e mann pp 28 45 tomas ekenberg" }, { "id": "source/framarin-desire-gita", "type": "source", "label": "Framarin, The Desire You Are Required to Get Rid Of", "summary": "A functionalist analysis defending the contested view that the Gītā requires relinquishing all desire while distinguishing goal-directed action from desiring its goal.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/buddhism", "tradition/hinduism" ], "primary": "framarin the desire you are required to get rid of", "secondary": "a functionalist analysis defending the contested view that the gita requires relinquishing all desire while distinguishing goal directed action from desiring its goal the desire you are required to get rid of a functionalist analysis of desire in the bhagavadgita christopher g framarin" }, { "id": "source/frazer-apollodorus", "type": "source", "label": "Frazer's Apollodorus", "summary": "A public-domain Loeb translation of Pseudo-Apollodorus with stable section numbering. It preserves a concise Deucalion account but is a late mythographic witness, not proof of the story's earliest Greek form.", "status": "draft", "questions": [ "question/flood-recurrence", "question/hospitality-stranger" ], "traditions": [ "tradition/greek-religion", "tradition/mesopotamian-religion" ], "primary": "frazer s apollodorus", "secondary": "a public domain loeb translation of pseudo apollodorus with stable section numbering it preserves a concise deucalion account but is a late mythographic witness not proof of the story s earliest greek form the library volume i pseudo apollodorus james george frazer" }, { "id": "source/gardner-four-books-2007", "type": "source", "label": "Gardner, The Four Books", "summary": "Modern secondary framing of how the Four Books are canonized and taught in later Confucian curricula.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism", "tradition/platonism" ], "primary": "gardner the four books", "secondary": "modern secondary framing of how the four books are canonized and taught in later confucian curricula the four books the basic teachings of the later confucian tradition douglas r gardner" }, { "id": "source/george-babylonian-gilgamesh", "type": "source", "label": "George, The Babylonian Gilgamesh Epic", "summary": "The standard two-volume critical edition and translation, essential for distinguishing the Standard Babylonian Tablet XI from earlier Gilgamesh compositions and from Atrahasis-type intermediaries.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "george the babylonian gilgamesh epic", "secondary": "the standard two volume critical edition and translation essential for distinguishing the standard babylonian tablet xi from earlier gilgamesh compositions and from atrahasis type intermediaries the babylonian gilgamesh epic introduction critical edition and cuneiform texts andrew r george andrew r george" }, { "id": "source/gethin-foundations", "type": "source", "label": "Gethin, The Foundations of Buddhism (1998)", "summary": "A widely used academic introduction to Buddhist thought and history, covering the canon, the Four Noble Truths, karma, and the marks of existence.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/innocent-suffering", "question/uncertainty-control", "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/judaism" ], "primary": "gethin the foundations of buddhism 1998", "secondary": "a widely used academic introduction to buddhist thought and history covering the canon the four noble truths karma and the marks of existence the foundations of buddhism rupert gethin" }, { "id": "source/gethin-review-selfless-mind", "type": "source", "label": "Gethin, review of The Selfless Mind", "summary": "Rupert Gethin's critical review of Harvey's metaphysical reconstruction, used to record objections to deriving a continuing stopped consciousness from isolated canonical passages.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism" ], "primary": "gethin review of the selfless mind", "secondary": "rupert gethin s critical review of harvey s metaphysical reconstruction used to record objections to deriving a continuing stopped consciousness from isolated canonical passages review of the selfless mind personality consciousness and nirvana in early buddhism rupert gethin" }, { "id": "source/graver-sep-epictetus", "type": "source", "label": "Graver, Epictetus (Stanford Encyclopedia of Philosophy)", "summary": "A current scholarly reference on Epictetus's agency, use of impressions, pedagogy, rational affect, social concern, providence, and the risks of detaching the compressed Handbook from the Discourses.", "status": "draft", "questions": [ "question/desire-self-mastery", "question/human-flourishing" ], "traditions": [ "tradition/epicureanism", "tradition/stoicism" ], "primary": "graver epictetus stanford encyclopedia of philosophy", "secondary": "a current scholarly reference on epictetus s agency use of impressions pedagogy rational affect social concern providence and the risks of detaching the compressed handbook from the discourses epictetus margaret graver" }, { "id": "source/graver-stoicism-emotion", "type": "source", "label": "Graver, Stoicism and Emotion", "summary": "A standard reconstruction of Stoic passion as cognitive and evaluative, including involuntary feelings and rational good feelings that make 'emotionless Stoic' a historical caricature.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/stoicism" ], "primary": "graver stoicism and emotion", "secondary": "a standard reconstruction of stoic passion as cognitive and evaluative including involuntary feelings and rational good feelings that make emotionless stoic a historical caricature stoicism and emotion margaret graver" }, { "id": "source/hadot-inner-citadel", "type": "source", "label": "Hadot, Inner Citadel", "summary": "Harvard University Press translation of Hadot’s reading of Marcus Aurelius, treated as an interpretive guide to Stoic practice.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy", "tradition/stoicism" ], "primary": "hadot inner citadel", "secondary": "harvard university press translation of hadot s reading of marcus aurelius treated as an interpretive guide to stoic practice the inner citadel the meditations of marcus aurelius pierre hadot michael chase" }, { "id": "source/hansen-daoism", "type": "source", "label": "Hansen, Daoism", "summary": "Stanford Encyclopedia of Philosophy entry on Daoism, including doctrinal structure, textual history, and links to Zhuangzi-related scholarship.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy", "tradition/stoicism" ], "primary": "hansen daoism", "secondary": "stanford encyclopedia of philosophy entry on daoism including doctrinal structure textual history and links to zhuangzi related scholarship daoism chad hansen" }, { "id": "source/harvey-introduction-buddhism", "type": "source", "label": "Harvey, An Introduction to Buddhism", "summary": "A standard current introduction used to distinguish taṇhā from all desire and to note that chanda can be wholesome or unwholesome rather than functioning as a simple positive antonym.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/innocent-suffering", "question/uncertainty-control", "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/hinduism", "tradition/stoicism" ], "primary": "harvey an introduction to buddhism", "secondary": "a standard current introduction used to distinguish tanha from all desire and to note that chanda can be wholesome or unwholesome rather than functioning as a simple positive antonym an introduction to buddhism teachings history and practices 2nd ed peter harvey" }, { "id": "source/harvey-selfless-mind", "type": "source", "label": "Harvey, The Selfless Mind", "summary": "A systematic study of personality, consciousness, and nirvāṇa in early Buddhism. Its positive account of objectless or transformed discernment is cited as one scholarly construction, not settled canonical fact.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism" ], "primary": "harvey the selfless mind", "secondary": "a systematic study of personality consciousness and nirvana in early buddhism its positive account of objectless or transformed discernment is cited as one scholarly construction not settled canonical fact the selfless mind personality consciousness and nirvana in early buddhism peter harvey" }, { "id": "source/heffron-atrahasis-noise", "type": "source", "label": "Heffron on rigmu in Atra-ḫasīs", "summary": "A focused philological challenge to treating rigmu as simple population noise, bringing baby incantations into the debate. It makes the disagreement part of the data rather than a footnote.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/judaism", "tradition/mesopotamian-religion" ], "primary": "heffron on rigmu in atra hasis", "secondary": "a focused philological challenge to treating rigmu as simple population noise bringing baby incantations into the debate it makes the disagreement part of the data rather than a footnote revisiting noise rigmu in atra hasis in light of baby incantations yagmur heffron" }, { "id": "source/herman-ritualised-friendship", "type": "source", "label": "Herman, Ritualised Friendship and the Greek City", "summary": "A social-historical reinterpretation of xenia through durable elite relationships, gifts, obligation, loyalty, and power—an important corrective to translating the institution as generic niceness.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/greek-religion", "tradition/judaism" ], "primary": "herman ritualised friendship and the greek city", "secondary": "a social historical reinterpretation of xenia through durable elite relationships gifts obligation loyalty and power an important corrective to translating the institution as generic niceness ritualised friendship and the greek city gabriel herman" }, { "id": "source/hicks-epicurus-1925", "type": "source", "label": "Hicks, Epicurus (1925)", "summary": "R. D. Hicks translation of Epicurus material in Diogenes Laertius, Lives of Eminent Philosophers, with critical framing around the principal doctrines.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/aristotelianism", "tradition/epicureanism", "tradition/stoicism" ], "primary": "hicks epicurus 1925", "secondary": "r d hicks translation of epicurus material in diogenes laertius lives of eminent philosophers with critical framing around the principal doctrines lives of eminent philosophers vol ii epicurus r d hicks" }, { "id": "source/inwood-ethics-human-action-stoicism", "type": "source", "label": "Inwood, Ethics and Human Action in Early Stoicism", "summary": "Its interpretive control is to ground Stoic flourishing in disciplined practical reason, where virtue and right action secure inward freedom despite unstable externals.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/stoicism" ], "primary": "inwood ethics and human action in early stoicism", "secondary": "its interpretive control is to ground stoic flourishing in disciplined practical reason where virtue and right action secure inward freedom despite unstable externals ethics and human action in early stoicism brad inwood" }, { "id": "source/jacobi-jaina-sutras-part-1", "type": "source", "label": "Jacobi, Jaina Sūtras, Part I (SBE 22)", "summary": "Hermann Jacobi's 1884 translation of the Ācārāṅga Sūtra supplies public-domain wording with edition-specific book, lecture, lesson, section, and page locators; its Victorian terminology requires modern controls.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/christianity", "tradition/jainism" ], "primary": "jacobi jaina sutras part i sbe 22", "secondary": "hermann jacobi s 1884 translation of the acaranga sutra supplies public domain wording with edition specific book lecture lesson section and page locators its victorian terminology requires modern controls jaina sutras part i acaranga sutra and kalpa sutra hermann jacobi" }, { "id": "source/jacobi-jaina-sutras-part-2", "type": "source", "label": "Jacobi, Jaina Sūtras, Part II (SBE 45)", "summary": "Hermann Jacobi's 1895 translation of the Uttarādhyayana and Sūtrakṛtāṅga supplies public-domain wording with edition-specific lecture, chapter, verse, and page locators; modern scholarship controls its chronology and terminology.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "jacobi jaina sutras part ii sbe 45", "secondary": "hermann jacobi s 1895 translation of the uttaradhyayana and sutrakrtanga supplies public domain wording with edition specific lecture chapter verse and page locators modern scholarship controls its chronology and terminology jaina sutras part ii uttaradhyayana sutra and sutrakrtanga hermann jacobi" }, { "id": "source/jacobson-neighbor", "type": "source", "label": "Jacobson and Jacobson, The Old Testament and the Neighbor", "summary": "An open study of neighbor obligation that locates the gēr within Israel's relational reach while noting the category's foreignness, vulnerability, and lack of ordinary kin protection.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "jacobson and jacobson the old testament and the neighbor", "secondary": "an open study of neighbor obligation that locates the ger within israel s relational reach while noting the category s foreignness vulnerability and lack of ordinary kin protection the old testament and the neighbor rolf a jacobson and karl n jacobson" }, { "id": "source/jerryson-juergensmeyer-buddhist-warfare", "type": "source", "label": "Jerryson and Juergensmeyer, Buddhist Warfare", "summary": "Edited volume on historical and contemporary Buddhist participation in war, showing variation across traditions and the contested relation between doctrinal nonviolence and political militancy.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/christianity", "tradition/jainism" ], "primary": "jerryson and juergensmeyer buddhist warfare", "secondary": "edited volume on historical and contemporary buddhist participation in war showing variation across traditions and the contested relation between doctrinal nonviolence and political militancy buddhist warfare michael k jerryson mark juergensmeyer" }, { "id": "source/johns-quranic-job", "type": "source", "label": "Johns, Qur'anic presentation of Job (1999)", "summary": "Close literary study of the six Qur'anic Job verses, their intertexts, and how the tradition made Ayyūb a byword for patience.", "status": "draft", "questions": [ "question/hospitality-stranger", "question/innocent-suffering" ], "traditions": [ "tradition/islam", "tradition/judaism" ], "primary": "johns qur anic presentation of job 1999", "secondary": "close literary study of the six qur anic job verses their intertexts and how the tradition made ayyub a byword for patience narrative intertext and allusion in the qur anic presentation of job a h johns" }, { "id": "source/johnson-cureton-kant-moral", "type": "source", "label": "Johnson & Cureton, Kant's Moral Philosophy", "summary": "Stanford Encyclopedia of Philosophy entry surveying Kant’s moral corpus and key debates over duty, autonomy, and the categorical imperative.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics", "tradition/utilitarianism" ], "primary": "johnson cureton kant s moral philosophy", "secondary": "stanford encyclopedia of philosophy entry surveying kant s moral corpus and key debates over duty autonomy and the categorical imperative kant s moral philosophy robert johnson and adam cureton" }, { "id": "source/jowett-phaedo-1892", "type": "source", "label": "Jowett, Plato's Phaedo (1892)", "summary": "The public-domain third-edition Jowett translation, accessed in an edition-derived transcription and cross-checked against independent public copies. Stephanus subdivisions were checked against a locator-marked scholarly presentation.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/christianity", "tradition/platonism" ], "primary": "jowett plato s phaedo 1892", "secondary": "the public domain third edition jowett translation accessed in an edition derived transcription and cross checked against independent public copies stephanus subdivisions were checked against a locator marked scholarly presentation the dialogues of plato volume ii 3rd ed phaedo plato benjamin jowett" }, { "id": "source/jowett-politics-1885", "type": "source", "label": "Jowett, Politics (1885)", "summary": "Benjamin Jowett's 1885 English translation of Aristotle's Politics, used as the textual basis for quoted passages.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism" ], "primary": "jowett politics 1885", "secondary": "benjamin jowett s 1885 english translation of aristotle s politics used as the textual basis for quoted passages the politics of aristotle aristotle benjamin jowett" }, { "id": "source/jowett-republic-1892", "type": "source", "label": "Jowett, Plato: The Republic (1892)", "summary": "Public-domain English translation used for the selected passages, with locator stability and wording control sufficient for direct quotation.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism", "tradition/platonism" ], "primary": "jowett plato the republic 1892", "secondary": "public domain english translation used for the selected passages with locator stability and wording control sufficient for direct quotation the republic of plato plato benjamin jowett" }, { "id": "source/kjv-bible", "type": "source", "label": "King James Version", "summary": "The historic English Bible translation first published in 1611. The Atlas quotations use the public-domain, modernized standard KJV text as accessed through BibleGateway, not the original 1611 spelling and typography.", "status": "draft", "questions": [ "question/death-liberation", "question/flood-recurrence", "question/hospitality-stranger", "question/innocent-suffering", "question/political-legitimacy", "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/christianity", "tradition/confucianism", "tradition/greek-religion", "tradition/jainism", "tradition/judaism", "tradition/platonism" ], "primary": "king james version", "secondary": "the historic english bible translation first published in 1611 the atlas quotations use the public domain modernized standard kjv text as accessed through biblegateway not the original 1611 spelling and typography the holy bible king james version" }, { "id": "source/komline-augustine-will", "type": "source", "label": "Komline, Augustine on the Will", "summary": "A current theological history of Augustine's accounts of will and grace. Its chapter on the fallen will situates Confessions VIII within Augustine's Pauline diagnosis without collapsing his whole career into one static doctrine.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/hospitality-stranger", "question/innocent-suffering", "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "komline augustine on the will", "secondary": "a current theological history of augustine s accounts of will and grace its chapter on the fallen will situates confessions viii within augustine s pauline diagnosis without collapsing his whole career into one static doctrine augustine on the will a theological account han luen kantzer komline" }, { "id": "source/konstan-epicurus", "type": "source", "label": "Konstan, Epicurus", "summary": "Its interpretive control is to position Epicurus as a coherent therapeutic philosophy, treating flourishing as security from fear through measured desire and disciplined judgment.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/aristotelianism", "tradition/epicureanism" ], "primary": "konstan epicurus", "secondary": "its interpretive control is to position epicurus as a coherent therapeutic philosophy treating flourishing as security from fear through measured desire and disciplined judgment epicurus david konstan" }, { "id": "source/korsgaard-creating-kingdom-ends", "type": "source", "label": "Korsgaard, Creating the Kingdom of Ends", "summary": "A systematic collection of essays in which Korsgaard develops a contemporary reconstruction of Kant’s ethical project around autonomy, agency, and ends.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics", "tradition/utilitarianism" ], "primary": "korsgaard creating the kingdom of ends", "secondary": "a systematic collection of essays in which korsgaard develops a contemporary reconstruction of kant s ethical project around autonomy agency and ends creating the kingdom of ends christine m korsgaard" }, { "id": "source/kraut-aristotle-ethics", "type": "source", "label": "Kraut, Aristotle's Ethics", "summary": "Its interpretive control is Aristotle's flourishing as eudaimonia governed by virtue and practical wisdom, where a life is good insofar as reason governs desire and action.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation", "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism", "tradition/confucianism", "tradition/epicureanism" ], "primary": "kraut aristotle s ethics", "secondary": "its interpretive control is aristotle s flourishing as eudaimonia governed by virtue and practical wisdom where a life is good insofar as reason governs desire and action aristotle s ethics richard kraut" }, { "id": "source/kraut-aristotle-political-philosophy-2002", "type": "source", "label": "Kraut, Aristotle: Political Philosophy", "summary": "A modern scholarly overview of Aristotle’s political project, including constitutional typology and the role of the common advantage.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism" ], "primary": "kraut aristotle political philosophy", "secondary": "a modern scholarly overview of aristotle s political project including constitutional typology and the role of the common advantage aristotle political philosophy richard kraut" }, { "id": "source/lambert-bwl", "type": "source", "label": "Lambert, Babylonian Wisdom Literature (1960)", "summary": "The foundational modern edition of the Babylonian wisdom corpus, including Ludlul bēl nēmeqi, with transliteration, facing translation, and commentary. Superseded in detail by later editions but still the standard reference wording in comparative scholarship.", "status": "draft", "questions": [ "question/flood-recurrence", "question/innocent-suffering" ], "traditions": [ "tradition/judaism", "tradition/mesopotamian-religion" ], "primary": "lambert babylonian wisdom literature 1960", "secondary": "the foundational modern edition of the babylonian wisdom corpus including ludlul bel nemeqi with transliteration facing translation and commentary superseded in detail by later editions but still the standard reference wording in comparative scholarship babylonian wisdom literature w g lambert" }, { "id": "source/lambert-millard-atrahasis", "type": "source", "label": "Lambert and Millard's Atra-ḫasīs edition", "summary": "The foundational critical edition of the Old Babylonian Atrahasis epic. Its tablets are damaged and later recensions vary, so it anchors the text without pretending that one surviving manuscript was the only form of the flood tradition.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/greek-religion", "tradition/judaism", "tradition/mesopotamian-religion" ], "primary": "lambert and millard s atra hasis edition", "secondary": "the foundational critical edition of the old babylonian atrahasis epic its tablets are damaged and later recensions vary so it anchors the text without pretending that one surviving manuscript was the only form of the flood tradition atra hasis the babylonian story of the flood w g lambert and a r millard with miguel civil" }, { "id": "source/lamm-jewish-mourning", "type": "source", "label": "Lamm, The Jewish Way in Death and Mourning (1969)", "summary": "The widely used practical reference on Jewish mourning observance, including shiva. A rabbinic guide rather than academic scholarship — labeled accordingly; supplement with an academic treatment when the ritual lens deepens.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/judaism" ], "primary": "lamm the jewish way in death and mourning 1969", "secondary": "the widely used practical reference on jewish mourning observance including shiva a rabbinic guide rather than academic scholarship labeled accordingly supplement with an academic treatment when the ritual lens deepens the jewish way in death and mourning maurice lamm" }, { "id": "source/legge-analects-1893", "type": "source", "label": "Legge, Analects (1893)", "summary": "James Legge's 1893 revision of The Analects, used as a widely cited public-domain English rendering of early Confucian material.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation", "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism", "tradition/confucianism", "tradition/kantian-ethics" ], "primary": "legge analects 1893", "secondary": "james legge s 1893 revision of the analects used as a widely cited public domain english rendering of early confucian material the chinese classics vol i confucian analects confucius james legge" }, { "id": "source/legge-great-learning-1893", "type": "source", "label": "Legge, Great Learning (1893)", "summary": "James Legge’s public-domain English rendering of the Great Learning used for passage-level quotations.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism", "tradition/platonism" ], "primary": "legge great learning 1893", "secondary": "james legge s public domain english rendering of the great learning used for passage level quotations the chinese classics vol i the great learning the doctrine of the mean and the analects confucius james legge" }, { "id": "source/legge-mencius-1895", "type": "source", "label": "Legge, Mencius (1895)", "summary": "James Legge’s 1895 English rendering of Mengzi, used as a public-domain quotation source for canonical passages.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism", "tradition/judaism" ], "primary": "legge mencius 1895", "secondary": "james legge s 1895 english rendering of mengzi used as a public domain quotation source for canonical passages the chinese classics vol ii the works of mencius mengzi james legge" }, { "id": "source/legge-shu-king-1879", "type": "source", "label": "Legge, The Shû King (SBE 3, 1879)", "summary": "James Legge's public-domain translation of the Shû King in Sacred Books of the East 3 supplies the quoted wording and part/book/section locators.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "legge the shu king sbe 3 1879", "secondary": "james legge s public domain translation of the shu king in sacred books of the east 3 supplies the quoted wording and part book section locators the sacred books of china part i the shu king shu king book of documents james legge" }, { "id": "source/legge-tao-te-ching-1891", "type": "source", "label": "Legge, Tao Te Ching (The Texts of Taoism, Part I)", "summary": "James Legge's 1891 English translation of the Tao Teh King in The Texts of Taoism, Part I, Sacred Books of the East vol. 39. It supplies public-domain wording, but its terminology and interpretive notes require modern scholarly controls.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy", "tradition/stoicism" ], "primary": "legge tao te ching the texts of taoism part i", "secondary": "james legge s 1891 english translation of the tao teh king in the texts of taoism part i sacred books of the east vol 39 it supplies public domain wording but its terminology and interpretive notes require modern scholarly controls the texts of taoism part i the tao teh king laozi james legge" }, { "id": "source/legge-zhuangzi-1891", "type": "source", "label": "Legge, Writings of Kwang-tze (The Texts of Taoism, Part I)", "summary": "James Legge's 1891 English translation of the Writings of Kwang-dze (Books I–XVII), included in The Texts of Taoism, Part I, Sacred Books of the East vol. 39. It supplies public-domain wording, but its terminology and interpretive notes require modern scholarly controls.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy", "tradition/pyrrhonism" ], "primary": "legge writings of kwang tze the texts of taoism part i", "secondary": "james legge s 1891 english translation of the writings of kwang dze books i xvii included in the texts of taoism part i sacred books of the east vol 39 it supplies public domain wording but its terminology and interpretive notes require modern scholarly controls the texts of taoism part i the writings of kwang tze zhuangzi james legge" }, { "id": "source/long-epictetus-1877", "type": "source", "label": "Long, Discourses and Encheiridion of Epictetus (1877)", "summary": "A public-domain translation verified against its 1877 edition. Long's parenthetical Greek is retained where it exposes distinctions that smooth modern control-language can conceal.", "status": "draft", "questions": [ "question/desire-self-mastery", "question/human-flourishing" ], "traditions": [ "tradition/buddhism", "tradition/epicureanism", "tradition/stoicism" ], "primary": "long discourses and encheiridion of epictetus 1877", "secondary": "a public domain translation verified against its 1877 edition long s parenthetical greek is retained where it exposes distinctions that smooth modern control language can conceal the discourses of epictetus with the encheiridion and fragments epictetus george long" }, { "id": "source/long-epictetus-guide", "type": "source", "label": "Long, Epictetus: A Stoic and Socratic Guide to Life", "summary": "A major modern study of Epictetus's freedom, judgment, volition, integrity, theology, and social practice, used to resist turning the Handbook into isolated self-help maxims.", "status": "draft", "questions": [ "question/desire-self-mastery", "question/human-flourishing" ], "traditions": [ "tradition/buddhism", "tradition/epicureanism", "tradition/stoicism" ], "primary": "long epictetus a stoic and socratic guide to life", "secondary": "a major modern study of epictetus s freedom judgment volition integrity theology and social practice used to resist turning the handbook into isolated self help maxims epictetus a stoic and socratic guide to life a a long" }, { "id": "source/long-jainism-introduction", "type": "source", "label": "Long, Jainism: An Introduction", "summary": "A modern introduction to Jain philosophy, history, ethics, and practice, including ahiṃsā and the gradation of lay and mendicant discipline.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "long jainism an introduction", "secondary": "a modern introduction to jain philosophy history ethics and practice including ahimsa and the gradation of lay and mendicant discipline jainism an introduction jeffery d long" }, { "id": "source/long-meditations-1862", "type": "source", "label": "Marcus Aurelius, The Thoughts of the Emperor Marcus Aurelius Antoninus (Long, 1862)", "summary": "George Long's 1862 English translation of Marcus Aurelius' philosophical notebook text, Project Gutenberg text, with clear older/dated nineteenth-century wording.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy", "tradition/stoicism" ], "primary": "marcus aurelius the thoughts of the emperor marcus aurelius antoninus long 1862", "secondary": "george long s 1862 english translation of marcus aurelius philosophical notebook text project gutenberg text with clear older dated nineteenth century wording thoughts of the emperor marcus aurelius antoninus marcus aurelius emperor of rome george long" }, { "id": "source/lorenz-ancient-soul", "type": "source", "label": "Lorenz, Ancient Theories of Soul", "summary": "A peer-reviewed reference overview used for the Phaedo's arguments, Cebes' objection, and the warning that ancient psychē should not be collapsed into the modern category mind.", "status": "draft", "questions": [ "question/death-liberation", "question/political-legitimacy" ], "traditions": [ "tradition/christianity", "tradition/platonism" ], "primary": "lorenz ancient theories of soul", "secondary": "a peer reviewed reference overview used for the phaedo s arguments cebes objection and the warning that ancient psyche should not be collapsed into the modern category mind ancient theories of soul hendrik lorenz" }, { "id": "source/luz-matthew-1-7-hermeneia-2007", "type": "source", "label": "Ulrich Luz, Matthew 1–7: A Commentary", "summary": "Hermeneia translation-focused commentary on Matthew 1–7 with sustained attention to discourse structure, ethics, and redactional development.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/christianity" ], "primary": "ulrich luz matthew 1 7 a commentary", "secondary": "hermeneia translation focused commentary on matthew 1 7 with sustained attention to discourse structure ethics and redactional development matthew 1 7 a commentary ulrich luz james e crouch" }, { "id": "source/magnone-deluge", "type": "source", "label": "Magnone, Floodlighting the Deluge", "summary": "A comparative argument for autonomous development of the Manu flood narrative, useful as the strongest counterweight to diffusion claims and as a warning that common survival motifs can be structurally predictable.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/vedic-religion" ], "primary": "magnone floodlighting the deluge", "secondary": "a comparative argument for autonomous development of the manu flood narrative useful as the strongest counterweight to diffusion claims and as a warning that common survival motifs can be structurally predictable floodlighting the deluge traditions in comparison paolo magnone" }, { "id": "source/malinar-bhagavad-gita", "type": "source", "label": "Malinar, The Bhagavadgita: Doctrines and Contexts", "summary": "A standard modern study situating the Gītā's plural teachings within epic, philosophical, religious, and political contexts. Used as a contextual control without invented page locators.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery" ], "traditions": [ "tradition/buddhism", "tradition/hinduism" ], "primary": "malinar the bhagavadgita doctrines and contexts", "secondary": "a standard modern study situating the gita s plural teachings within epic philosophical religious and political contexts used as a contextual control without invented page locators the bhagavadgita doctrines and contexts angelika malinar" }, { "id": "source/martin-corinthian-body", "type": "source", "label": "Martin, The Corinthian Body", "summary": "A major historical study of competing constructions of the body in Roman Corinth, used to keep Paul's resurrection argument inside its Jewish and Greco-Roman social world rather than a modern material-versus-immaterial binary.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/christianity", "tradition/platonism" ], "primary": "martin the corinthian body", "secondary": "a major historical study of competing constructions of the body in roman corinth used to keep paul s resurrection argument inside its jewish and greco roman social world rather than a modern material versus immaterial binary the corinthian body dale b martin" }, { "id": "source/martin-ot-hospitality", "type": "source", "label": "Martin, Old Testament Foundations for Christian Hospitality", "summary": "An open-access study of biblical hospitality that treats Hebrews 13:2 as probably alluding to Abraham while preserving Tobit and other angel-host accounts as alternatives.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/hospitality-stranger", "question/innocent-suffering", "question/violence-nonviolence" ], "traditions": [ "tradition/christianity", "tradition/judaism" ], "primary": "martin old testament foundations for christian hospitality", "secondary": "an open access study of biblical hospitality that treats hebrews 13 2 as probably alluding to abraham while preserving tobit and other angel host accounts as alternatives old testament foundations for christian hospitality lee roy martin" }, { "id": "source/mccarthy-1973-inauguration-monarchy", "type": "source", "label": "McCarthy, The Inauguration of Monarchy in Israel", "summary": "A form-critical study of 1 Samuel 8-12 that evaluates how the Samuel narrative structures anti-royal warning and later legitimation language.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism", "tradition/judaism" ], "primary": "mccarthy the inauguration of monarchy in israel", "secondary": "a form critical study of 1 samuel 8 12 that evaluates how the samuel narrative structures anti royal warning and later legitimation language the inauguration of monarchy in israel a form critical study of 1 samuel 8 12 dennis j mccarthy s j" }, { "id": "source/milgrom-leviticus", "type": "source", "label": "Milgrom, Leviticus 17–22", "summary": "A standard critical commentary on the Holiness collection, used as a control for the social and legal setting of Leviticus 19. Page-level text was not accessed for this draft, so no page claim is made.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "milgrom leviticus 17 22", "secondary": "a standard critical commentary on the holiness collection used as a control for the social and legal setting of leviticus 19 page level text was not accessed for this draft so no page claim is made leviticus 17 22 a new translation with introduction and commentary jacob milgrom" }, { "id": "source/mill-on-liberty-1859", "type": "source", "label": "Mill, On Liberty (1859)", "summary": "Mill’s classic articulation of the harm principle and the limits of social and political interference with individual liberty.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "mill on liberty 1859", "secondary": "mill s classic articulation of the harm principle and the limits of social and political interference with individual liberty on liberty john stuart mill" }, { "id": "source/mill-utilitarianism-1863", "type": "source", "label": "Mill, Utilitarianism (1863)", "summary": "Mill’s foundational utilitarian tract defending the principle that utility is the standard of right action, including his distinction between higher and lower pleasures.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics", "tradition/utilitarianism" ], "primary": "mill utilitarianism 1863", "secondary": "mill s foundational utilitarian tract defending the principle that utility is the standard of right action including his distinction between higher and lower pleasures utilitarianism john stuart mill" }, { "id": "source/morschauser-hospitality-hostages", "type": "source", "label": "Morschauser, Hospitality, Hostiles and Hostages", "summary": "A minority legal reconstruction of Genesis 19 that reads the encounter through interrogation, protection, and hostages rather than a generic hospitality-code explanation.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "morschauser hospitality hostiles and hostages", "secondary": "a minority legal reconstruction of genesis 19 that reads the encounter through interrogation protection and hostages rather than a generic hospitality code explanation hospitality hostiles and hostages on the legal background to genesis 19 1 9 scott morschauser" }, { "id": "source/mueller-dhammapada", "type": "source", "label": "Müller, The Dhammapada (SBE X)", "summary": "F. Max Müller's 1881 English translation of the Dhammapada in the Sacred Books of the East series. Public domain; dated in places — Phase 1 should add a modern translation (e.g. Fronsdal 2005) for comparison.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/buddhism" ], "primary": "muller the dhammapada sbe x", "secondary": "f max muller s 1881 english translation of the dhammapada in the sacred books of the east series public domain dated in places phase 1 should add a modern translation e g fronsdal 2005 for comparison the dhammapada a collection of verses sacred books of the east vol x f max muller" }, { "id": "source/muller-katha-upanishad", "type": "source", "label": "Müller, Kaṭha-Upanishad (1884)", "summary": "A public-domain Victorian translation checked against the 1884 scan. Useful for draft quotation, but its supplied parentheses, Vedāntic and Śaṅkara framing, and dated renderings require Sanskrit and a modern critical translation as controls.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism", "tradition/hinduism" ], "primary": "muller katha upanishad 1884", "secondary": "a public domain victorian translation checked against the 1884 scan useful for draft quotation but its supplied parentheses vedantic and sankara framing and dated renderings require sanskrit and a modern critical translation as controls the upanishads part ii the katha upanishad in the sacred books of the east vol xv katha upanisad traditional text f max muller" }, { "id": "source/murray-odyssey", "type": "source", "label": "Murray, Odyssey (1919)", "summary": "A public-domain English translation with stable book-and-line access through Perseus. Its archaic register is serviceable for verified draft quotations; a modern critical translation should be cross-checked at human review.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/greek-religion", "tradition/judaism" ], "primary": "murray odyssey 1919", "secondary": "a public domain english translation with stable book and line access through perseus its archaic register is serviceable for verified draft quotations a modern critical translation should be cross checked at human review the odyssey homer a t murray" }, { "id": "source/muslim-guest-right", "type": "source", "label": "Ṣaḥīḥ Muslim, guest-right report", "summary": "Canonical Sunni hadith collection cited for the reciprocal limit that a guest must not remain until the host lacks the means to entertain him. The accessed English presentation did not reliably identify its translator, so it supports a claim locator but no Atlas passage quotation.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/islam" ], "primary": "sahih muslim guest right report", "secondary": "canonical sunni hadith collection cited for the reciprocal limit that a guest must not remain until the host lacks the means to entertain him the accessed english presentation did not reliably identify its translator so it supports a claim locator but no atlas passage quotation sahih muslim muslim ibn al hajjaj" }, { "id": "source/newsom-job", "type": "source", "label": "Newsom, The Book of Job (2003)", "summary": "A standard academic monograph reading Job as a polyphonic contest between genres and moral imaginations rather than a single argument.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/buddhism", "tradition/islam", "tradition/judaism", "tradition/mesopotamian-religion" ], "primary": "newsom the book of job 2003", "secondary": "a standard academic monograph reading job as a polyphonic contest between genres and moral imaginations rather than a single argument the book of job a contest of moral imaginations carol a newsom" }, { "id": "source/nylan-five-confucian-classics-2001", "type": "source", "label": "Nylan, The Five Confucian Classics (2001)", "summary": "Modern overview of the canon formation and textual histories of five major Confucian classics.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "nylan the five confucian classics 2001", "secondary": "modern overview of the canon formation and textual histories of five major confucian classics the five confucian classics michael nylan" }, { "id": "source/okeefe-epicureanism", "type": "source", "label": "O'Keefe, Epicureanism", "summary": "Its interpretive control is to present Epicurean flourishing as the intelligent management of pleasure and pain, making tranquility and practical choice the core telos.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "o keefe epicureanism", "secondary": "its interpretive control is to present epicurean flourishing as the intelligent management of pleasure and pain making tranquility and practical choice the core telos epicureanism tim o keefe" }, { "id": "source/olberding-moral-exemplars", "type": "source", "label": "Olberding, Moral Exemplars in the Analects: The Good Person Is That", "summary": "Its interpretive control is to frame flourishing through Confucian moral exemplarity and ritual, prioritizing the cultivation of the Good Person over external metrics of success.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/confucianism" ], "primary": "olberding moral exemplars in the analects the good person is that", "secondary": "its interpretive control is to frame flourishing through confucian moral exemplarity and ritual prioritizing the cultivation of the good person over external metrics of success moral exemplars in the analects the good person is that amy olberding" }, { "id": "source/olivelle-early-upanishads", "type": "source", "label": "Olivelle, The Early Upaniṣads", "summary": "A modern annotated Sanskrit text and translation used as the philological and textual control for Müller's public-domain wording and for the Kaṭha's late, stratified position among the early Upaniṣads.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery" ], "traditions": [ "tradition/buddhism", "tradition/hinduism" ], "primary": "olivelle the early upanisads", "secondary": "a modern annotated sanskrit text and translation used as the philological and textual control for muller s public domain wording and for the katha s late stratified position among the early upanisads the early upanisads annotated text and translation patrick olivelle" }, { "id": "source/oneill-acting-principle", "type": "source", "label": "O'Neill, Acting on Principle", "summary": "A foundational Kantian ethics defense arguing that Kant’s moral theory is a practical, action-guiding method rooted in universalizable principles.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics", "tradition/utilitarianism" ], "primary": "o neill acting on principle", "secondary": "a foundational kantian ethics defense arguing that kant s moral theory is a practical action guiding method rooted in universalizable principles acting on principle an essay on kantian ethics onora o neill" }, { "id": "source/patrick-pyrrhonic-sketches-1899", "type": "source", "label": "Patrick, Sextus Empiricus and Greek Scepticism", "summary": "Mary Mills Patrick's 1899 monograph on Sextus Empiricus and Greek Scepticism, including a separate embedded translation of Book I of Sextus Empiricus's Pyrrhonic Sketches. This source combines historical-philological framing with a translated excerpt; the terminology uses period spellings such as \"Scepticism\" and \"Pyrrhonic,\" which are retained in the original print vocabulary.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/buddhism", "tradition/early-daoist-philosophy", "tradition/pyrrhonism" ], "primary": "patrick sextus empiricus and greek scepticism", "secondary": "mary mills patrick s 1899 monograph on sextus empiricus and greek scepticism including a separate embedded translation of book i of sextus empiricus s pyrrhonic sketches this source combines historical philological framing with a translated excerpt the terminology uses period spellings such as scepticism and pyrrhonic which are retained in the original print vocabulary sextus empiricus and greek scepticism a degree thesis accompanied by a translation of the first book of the pyrrhonic sketches patrick mary mills" }, { "id": "source/perin-demands-reason", "type": "source", "label": "Perin, The Demands of Reason", "summary": "Oxford monograph analyzing Sextus Empiricus and Pyrrhonian skepticism from a contemporary epistemic and practical perspective.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy", "tradition/pyrrhonism" ], "primary": "perin the demands of reason", "secondary": "oxford monograph analyzing sextus empiricus and pyrrhonian skepticism from a contemporary epistemic and practical perspective the demands of reason an essay on pyrrhonian scepticism casey perin" }, { "id": "source/pickthall-quran", "type": "source", "label": "Pickthall, The Meaning of the Glorious Koran (1930)", "summary": "The first major English translation of the Qur'an by a Muslim native speaker of English. Public domain; archaic register. Phase 2 should add a modern academic translation (e.g. Abdel Haleem 2004 or The Study Quran 2015) for comparison.", "status": "draft", "questions": [ "question/hospitality-stranger", "question/innocent-suffering" ], "traditions": [ "tradition/islam", "tradition/judaism" ], "primary": "pickthall the meaning of the glorious koran 1930", "secondary": "the first major english translation of the qur an by a muslim native speaker of english public domain archaic register phase 2 should add a modern academic translation e g abdel haleem 2004 or the study quran 2015 for comparison the meaning of the glorious koran marmaduke pickthall" }, { "id": "source/pilkington-confessions", "type": "source", "label": "Pilkington, Confessions (1876)", "summary": "A public-domain Victorian translation used for exact Book VIII quotation. Its theological vocabulary is dated; a modern critical translation should be cross-checked during human review.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/christianity" ], "primary": "pilkington confessions 1876", "secondary": "a public domain victorian translation used for exact book viii quotation its theological vocabulary is dated a modern critical translation should be cross checked during human review the confessions of st augustine in thirteen books augustine of hippo j g pilkington" }, { "id": "source/pines-everlasting-empire", "type": "source", "label": "Pines, The Everlasting Empire", "summary": "A study of Chinese political culture and imperial legitimacy used to contextualize ruler, literati, and popular roles without treating Mencius as a modern theory of popular sovereignty.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "pines the everlasting empire", "secondary": "a study of chinese political culture and imperial legitimacy used to contextualize ruler literati and popular roles without treating mencius as a modern theory of popular sovereignty the everlasting empire the political culture of ancient china and its imperial legacy yuri pines" }, { "id": "source/r-t-france-gospel-of-matthew-nicnt-2007", "type": "source", "label": "R. T. France, The Gospel of Matthew", "summary": "A modern NICNT commentary that frames the Matthean commands in their first-century Jewish and Roman context while tracking syntax, discourse flow, and theological emphasis.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity", "tradition/jainism" ], "primary": "r t france the gospel of matthew", "secondary": "a modern nicnt commentary that frames the matthean commands in their first century jewish and roman context while tracking syntax discourse flow and theological emphasis the gospel of matthew r t france" }, { "id": "source/reece-strangers-welcome", "type": "source", "label": "Reece, The Stranger's Welcome", "summary": "A major oral-poetic study of the Homeric hospitality type-scene and its recurrent elements. Its typology is useful without treating every reconstruction as consensus or the poem as transparent social ethnography.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/greek-religion", "tradition/judaism" ], "primary": "reece the stranger s welcome", "secondary": "a major oral poetic study of the homeric hospitality type scene and its recurrent elements its typology is useful without treating every reconstruction as consensus or the poem as transparent social ethnography the stranger s welcome oral theory and the aesthetics of the homeric hospitality scene steve reece" }, { "id": "source/riegel-confucius", "type": "source", "label": "Riegel, Confucius", "summary": "Its interpretive control is to define human flourishing through cultivated role-based virtue, ritual, and moral self-cultivation toward benevolence.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation", "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism", "tradition/confucianism" ], "primary": "riegel confucius", "secondary": "its interpretive control is to define human flourishing through cultivated role based virtue ritual and moral self cultivation toward benevolence confucius jeffrey riegel" }, { "id": "source/rose-dowden-deucalion", "type": "source", "label": "Oxford Classical Dictionary: Deucalion", "summary": "A concise modern classical reference that situates Deucalion as a Greek new-beginning figure and argues for a Near Eastern background, while the surviving Greek versions retain distinct local genealogical purposes.", "status": "draft", "questions": [ "question/flood-recurrence", "question/hospitality-stranger" ], "traditions": [ "tradition/greek-religion", "tradition/mesopotamian-religion" ], "primary": "oxford classical dictionary deucalion", "secondary": "a concise modern classical reference that situates deucalion as a greek new beginning figure and argues for a near eastern background while the surviving greek versions retain distinct local genealogical purposes deucalion oxford classical dictionary herbert jennings rose and ken dowden" }, { "id": "source/ross-nicomachean-ethics-1925", "type": "source", "label": "Ross, W. D., Nicomachean Ethics (1925)", "summary": "W. D. Ross translation in volume IX of The Works of Aristotle Translated into English, offering a historical English wording for Aristotle's ethical treatise.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation", "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism", "tradition/confucianism", "tradition/epicureanism" ], "primary": "ross w d nicomachean ethics 1925", "secondary": "w d ross translation in volume ix of the works of aristotle translated into english offering a historical english wording for aristotle s ethical treatise the works of aristotle translated into english aristotle w d ross" }, { "id": "source/roth-zhuangzi", "type": "source", "label": "Roth, The Contemplative Foundations of Classical Daoism", "summary": "Harold D. Roth's study of contemplative practice and textual formation in classical Daoism, used as a modern control on treating the Zhuangzi as a single-author, single-stratum work.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy", "tradition/pyrrhonism" ], "primary": "roth the contemplative foundations of classical daoism", "secondary": "harold d roth s study of contemplative practice and textual formation in classical daoism used as a modern control on treating the zhuangzi as a single author single stratum work the contemplative foundations of classical daoism harold d roth" }, { "id": "source/salihin-hospitality-rights", "type": "source", "label": "Salihin, Ali, and Muhammad, Hospitality as a Constituent of Human Rights", "summary": "A peer-reviewed study assembling prophetic hospitality reports and juristic positions. Its argument favors enforceable hospitality, so the Atlas uses it to document evidence and disagreement rather than treating its advocacy thesis as consensus.", "status": "draft", "questions": [ "question/hospitality-stranger", "question/innocent-suffering" ], "traditions": [ "tradition/islam" ], "primary": "salihin ali and muhammad hospitality as a constituent of human rights", "secondary": "a peer reviewed study assembling prophetic hospitality reports and juristic positions its argument favors enforceable hospitality so the atlas uses it to document evidence and disagreement rather than treating its advocacy thesis as consensus hospitality as a constituent of human rights in the light of the prophetic traditions suhairin muhammad salihin ahmad al mujtaba banga ali and ahmad hasan muhammad" }, { "id": "source/sangiacomo-buddhist-craving", "type": "source", "label": "Sangiacomo, The Meaning of Existence (bhava)", "summary": "An open-access philosophical study of bhava in early Buddhist discourses that analyzes existence as an appropriative stance toward experience and clarifies why 'existence' should not be silently replaced by the more processual 'becoming.'", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/buddhism" ], "primary": "sangiacomo the meaning of existence bhava", "secondary": "an open access philosophical study of bhava in early buddhist discourses that analyzes existence as an appropriative stance toward experience and clarifies why existence should not be silently replaced by the more processual becoming the meaning of existence bhava in the pali discourses of the buddha andrea sangiacomo" }, { "id": "source/saritoprak-welcoming-stranger", "type": "source", "label": "Saritoprak, Welcoming the Stranger in Islam", "summary": "A current study of Abrahamic hospitality in Islamic sources and contemporary application, used here to situate the Qur'anic Abraham narrative without turning it into a complete juristic code.", "status": "draft", "questions": [ "question/hospitality-stranger", "question/innocent-suffering" ], "traditions": [ "tradition/islam" ], "primary": "saritoprak welcoming the stranger in islam", "secondary": "a current study of abrahamic hospitality in islamic sources and contemporary application used here to situate the qur anic abraham narrative without turning it into a complete juristic code welcoming the stranger in islam abrahamic hospitality and contemporary implications in welcoming the stranger abrahamic hospitality and its contemporary implications ed ori z soltes and rachel stern pp 72 81 zeki saritoprak" }, { "id": "source/schofield-plato-political-philosophy-2006", "type": "source", "label": "Schofield, Plato: Political Philosophy", "summary": "Modern scholarly monograph used for political-theoretical interpretation and dating/structure notes on the Republic.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism", "tradition/platonism" ], "primary": "schofield plato political philosophy", "secondary": "modern scholarly monograph used for political theoretical interpretation and dating structure notes on the republic plato political philosophy malcolm schofield" }, { "id": "source/sellars-stoicism", "type": "source", "label": "Sellars, Stoicism", "summary": "John Sellars’ first 2006 monograph on Stoic ethics, physics, logic, and later tradition; later Routledge editions are based on this publication.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy", "tradition/stoicism" ], "primary": "sellars stoicism", "secondary": "john sellars first 2006 monograph on stoic ethics physics logic and later tradition later routledge editions are based on this publication stoicism john sellars" }, { "id": "source/sherman-making-necessity-virtue", "type": "source", "label": "Sherman, Making a Necessity of Virtue", "summary": "Its interpretive control is to frame virtue as disciplined practice that stabilizes flourishing by binding character formation to repeated moral obligation.", "status": "draft", "questions": [], "traditions": [], "primary": "sherman making a necessity of virtue", "secondary": "its interpretive control is to frame virtue as disciplined practice that stabilizes flourishing by binding character formation to repeated moral obligation making a necessity of virtue aristotle and kant on virtue nancy sherman" }, { "id": "source/sim-remastering-morals", "type": "source", "label": "Sim, Remastering Morals", "summary": "A comparative monograph examining ethical convergence and disagreement between Aristotle's and Confucius's moral vocabularies through a close conceptual dialogue.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/confucianism", "tradition/kantian-ethics" ], "primary": "sim remastering morals", "secondary": "a comparative monograph examining ethical convergence and disagreement between aristotle s and confucius s moral vocabularies through a close conceptual dialogue remastering morals with aristotle and confucius may sim" }, { "id": "source/slingerland-analects", "type": "source", "label": "Slingerland, Confucius: Analects", "summary": "Its interpretive control is to foreground Confucian flourishing as ethical self-cultivation shaped by ritual practice and communal role obligations.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism", "tradition/confucianism" ], "primary": "slingerland confucius analects", "secondary": "its interpretive control is to foreground confucian flourishing as ethical self cultivation shaped by ritual practice and communal role obligations confucius analects with selections from traditional commentaries edward slingerland" }, { "id": "source/sujato-an3-65", "type": "source", "label": "Sujato, The Kesamutti Discourse (AN 3.65)", "summary": "Bhikkhu Sujato's segment-aligned translation of the Kesamutti discourse, listed on SuttaCentral as AN 3.65.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/buddhism", "tradition/pyrrhonism" ], "primary": "sujato the kesamutti discourse an 3 65", "secondary": "bhikkhu sujato s segment aligned translation of the kesamutti discourse listed on suttacentral as an 3 65 the kesamutti discourse anguttara nikaya 3 65 bhikkhu sujato" }, { "id": "source/sujato-iti44", "type": "source", "label": "Sujato, Facets of Quenching (Iti 44)", "summary": "Bhikkhu Sujato's segment-aligned CC0 translation, verified through SuttaCentral's Bilara APIs and used for the two nibbāna elements with exact segment locators. Live metadata calls the discourse 'Facets of Quenching'; the Bilara text heading renders it 'Elements of Extinguishment.'", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/innocent-suffering", "question/uncertainty-control", "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/hinduism" ], "primary": "sujato facets of quenching iti 44", "secondary": "bhikkhu sujato s segment aligned cc0 translation verified through suttacentral s bilara apis and used for the two nibbana elements with exact segment locators live metadata calls the discourse facets of quenching the bilara text heading renders it elements of extinguishment facets of quenching nibbanadhatusutta itivuttaka 44 bhikkhu sujato" }, { "id": "source/sujato-mn72", "type": "source", "label": "Sujato, With Vacchagotta on Fire (MN 72)", "summary": "Bhikkhu Sujato's segment-aligned CC0 translation, verified through SuttaCentral's Bilara text API and used for the four postmortem predicates and fire/fuel analogy.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism", "tradition/hinduism" ], "primary": "sujato with vacchagotta on fire mn 72", "secondary": "bhikkhu sujato s segment aligned cc0 translation verified through suttacentral s bilara text api and used for the four postmortem predicates and fire fuel analogy with vacchagotta on fire aggivacchasutta majjhima nikaya 72 bhikkhu sujato" }, { "id": "source/sujato-sn44-10", "type": "source", "label": "Sujato, With Ānanda (SN 44.10)", "summary": "Bhikkhu Sujato's segment-aligned CC0 translation, verified through SuttaCentral's Bilara text API. Its temporal rendering of atthattā/natthattā as whether the self survives is recorded as a defensible but not uncontested translation choice.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/innocent-suffering" ], "traditions": [ "tradition/buddhism", "tradition/hinduism" ], "primary": "sujato with ananda sn 44 10", "secondary": "bhikkhu sujato s segment aligned cc0 translation verified through suttacentral s bilara text api its temporal rendering of atthatta natthatta as whether the self survives is recorded as a defensible but not uncontested translation choice with ananda anandasutta samyutta nikaya 44 10 bhikkhu sujato" }, { "id": "source/sujato-sn56-11", "type": "source", "label": "Sujato, Rolling Forth the Wheel of Dhamma (SN 56.11)", "summary": "A segment-addressable CC0 translation in SuttaCentral's published Bilara data. The explicit future-lives phrase prevents the second noble truth from being reduced to a rebirth-free wellness maxim.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/innocent-suffering", "question/uncertainty-control", "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/hinduism", "tradition/stoicism" ], "primary": "sujato rolling forth the wheel of dhamma sn 56 11", "secondary": "a segment addressable cc0 translation in suttacentral s published bilara data the explicit future lives phrase prevents the second noble truth from being reduced to a rebirth free wellness maxim rolling forth the wheel of dhamma dhammacakkappavattana sutta sn 56 11 bhikkhu sujato" }, { "id": "source/sujato-sutta-nipata", "type": "source", "label": "Sujato, Sutta Nipāta", "summary": "Bhikkhu Sujato's SuttaCentral Bilara translation for the Sutta Nipāta, including the SNP 1.8 and SNP 4.15 verse segments used here. The source is CC0-1.0 and supports exact segment-anchored quotation.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/christianity", "tradition/jainism" ], "primary": "sujato sutta nipata", "secondary": "bhikkhu sujato s suttacentral bilara translation for the sutta nipata including the snp 1 8 and snp 4 15 verse segments used here the source is cc0 1 0 and supports exact segment anchored quotation sutta nipata kn sutta nipata snp bhikkhu sujato" }, { "id": "source/tahtinen-ahimsa", "type": "source", "label": "Tähtinen, Ahiṃsā", "summary": "A comparative historical study of ahiṃsā across Jain, Buddhist, and Brahmanical materials; useful for shared terminology without presuming identical doctrines.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism", "tradition/jainism" ], "primary": "tahtinen ahimsa", "secondary": "a comparative historical study of ahimsa across jain buddhist and brahmanical materials useful for shared terminology without presuming identical doctrines ahimsa non violence in indian tradition unto tahtinen" }, { "id": "source/telang-bhagavad-gita", "type": "source", "label": "Telang, Bhagavadgîtâ (1882)", "summary": "A public-domain Sacred Books of the East translation verified against the 1882 scan. Its Victorian terminology is dated, so Sanskrit controls and modern scholarship accompany every interpretive claim.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/buddhism", "tradition/hinduism" ], "primary": "telang bhagavadgita 1882", "secondary": "a public domain sacred books of the east translation verified against the 1882 scan its victorian terminology is dated so sanskrit controls and modern scholarship accompany every interpretive claim the bhagavadgita in the bhagavadgita with the sanatsugatiya and the anugita sacred books of the east 8 bhagavad gita mahabharata 6 23 40 kashinath trimbak telang" }, { "id": "source/thanissaro-sn36-6", "type": "source", "label": "Thanissaro, Sallatha Sutta translation (1997)", "summary": "English translation of SN 36.6 ('The Arrow') hosted on Access to Insight. Licensed CC BY-NC 4.0 — brief attributed excerpts only; for fully open reuse prefer Bhikkhu Sujato's public-domain translations on SuttaCentral.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/innocent-suffering" ], "traditions": [ "tradition/buddhism" ], "primary": "thanissaro sallatha sutta translation 1997", "secondary": "english translation of sn 36 6 the arrow hosted on access to insight licensed cc by nc 4 0 brief attributed excerpts only for fully open reuse prefer bhikkhu sujato s public domain translations on suttacentral sallatha sutta the arrow sn 36 6 thanissaro bhikkhu" }, { "id": "source/thompson-gilgamesh", "type": "source", "label": "Thompson's Epic of Gilgamish", "summary": "A public-domain 1928 translation used only for an edition-specific Tablet XI quotation. Its philology and poetic diction are dated, so George 2003 supplies the modern critical control and Thompson's later numbering anomaly is avoided.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "thompson s epic of gilgamish", "secondary": "a public domain 1928 translation used only for an edition specific tablet xi quotation its philology and poetic diction are dated so george 2003 supplies the modern critical control and thompson s later numbering anomaly is avoided the epic of gilgamish a new translation from a collation of the cuneiform tablets in the british museum r campbell thompson" }, { "id": "source/tigay-gilgamesh-evolution", "type": "source", "label": "Tigay, The Evolution of the Gilgamesh Epic", "summary": "A foundational text-historical reconstruction of how separate Sumerian and Akkadian materials became the Standard Babylonian epic; pages 214–229 treat Tablet XI's reuse of an Atrahasis flood version.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "tigay the evolution of the gilgamesh epic", "secondary": "a foundational text historical reconstruction of how separate sumerian and akkadian materials became the standard babylonian epic pages 214 229 treat tablet xi s reuse of an atrahasis flood version the evolution of the gilgamesh epic jeffrey h tigay" }, { "id": "source/upadhyaya-buddhism-gita", "type": "source", "label": "Upadhyaya, Early Buddhism's Impact on the Bhagavadgītā", "summary": "A directly comparative study arguing that early Buddhism affected Hindu thought in the Bhagavadgītā. Its 1968 influence thesis is stronger than the Atlas edge requires and is not treated as proof that one cited passage copied the other; it documents the historical debate behind the safer shared-environment label.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/buddhism", "tradition/hinduism" ], "primary": "upadhyaya early buddhism s impact on the bhagavadgita", "secondary": "a directly comparative study arguing that early buddhism affected hindu thought in the bhagavadgita its 1968 influence thesis is stronger than the atlas edge requires and is not treated as proof that one cited passage copied the other it documents the historical debate behind the safer shared environment label the impact of early buddhism on hindu thought with special reference to the bhagavadgita k n upadhyaya" }, { "id": "source/van-norden-mengzi-2008", "type": "source", "label": "Van Norden, Mengzi", "summary": "A modern scholarly translation with selections from traditional commentaries, used as an interpretive and textual control rather than as the source of public quotations.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism", "tradition/judaism" ], "primary": "van norden mengzi", "secondary": "a modern scholarly translation with selections from traditional commentaries used as an interpretive and textual control rather than as the source of public quotations mengzi with selections from traditional commentaries mengzi bryan w van norden" }, { "id": "source/vassilkov-indian-mesopotamian-floods", "type": "source", "label": "Vassilkov on Indian and Mesopotamian flood myths", "summary": "The principal modern case for genetic or assimilative influence on the Manu sequence, drawing on the ordered motif cluster and ancient contact. Its proposed route and symbolic links remain inference and are not treated as established fact.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/vedic-religion" ], "primary": "vassilkov on indian and mesopotamian flood myths", "secondary": "the principal modern case for genetic or assimilative influence on the manu sequence drawing on the ordered motif cluster and ancient contact its proposed route and symbolic links remain inference and are not treated as established fact some observations on the indian and the mesopotamian flood myths yaroslav vassilkov" }, { "id": "source/vogt-sextus-empiricus", "type": "source", "label": "Vogt, Sextus Empiricus", "summary": "Stanford Encyclopedia of Philosophy entry on Sextus Empiricus and Pyrrhonian skepticism, including references and entry revision history.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/buddhism", "tradition/early-daoist-philosophy", "tradition/pyrrhonism" ], "primary": "vogt sextus empiricus", "secondary": "stanford encyclopedia of philosophy entry on sextus empiricus and pyrrhonian skepticism including references and entry revision history sextus empiricus katja maria vogt" }, { "id": "source/warren-cambridge-epicureanism", "type": "source", "label": "Warren, The Cambridge Companion to Epicureanism", "summary": "Its interpretive control is to assemble diverse scholarship that frames Epicurean flourishing around prudent pleasure, friendship, and civic reason as practical conditions for the good life.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "warren the cambridge companion to epicureanism", "secondary": "its interpretive control is to assemble diverse scholarship that frames epicurean flourishing around prudent pleasure friendship and civic reason as practical conditions for the good life the cambridge companion to epicureanism james warren" }, { "id": "source/watanabe-encheiridion", "type": "source", "label": "Watanabe, Epictetus: Encheiridion", "summary": "An open pedagogical Greek text and commentary based on Boter's critical edition, used to verify subsection numbering and distinctions among impulse, desire, aversion, and action with reservation. It is not itself a new critical edition.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/stoicism" ], "primary": "watanabe epictetus encheiridion", "secondary": "an open pedagogical greek text and commentary based on boter s critical edition used to verify subsection numbering and distinctions among impulse desire aversion and action with reservation it is not itself a new critical edition epictetus encheiridion albert watanabe" }, { "id": "source/waters-reading-sodom", "type": "source", "label": "Waters, Reading Sodom through Sexual Violence Against Women", "summary": "A corrective reading that refuses to let hospitality-centered interpretation erase the threatened sexual violence against Lot's daughters.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "waters reading sodom through sexual violence against women", "secondary": "a corrective reading that refuses to let hospitality centered interpretation erase the threatened sexual violence against lot s daughters reading sodom through sexual violence against women sonia e waters" }, { "id": "source/wiley-historical-dictionary-jainism", "type": "source", "label": "Wiley, Historical Dictionary of Jainism", "summary": "A specialist reference work for Jain texts, concepts, communities, chronology, and the distinction between mendicant and lay vows.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "wiley historical dictionary of jainism", "secondary": "a specialist reference work for jain texts concepts communities chronology and the distinction between mendicant and lay vows historical dictionary of jainism kristi l wiley" }, { "id": "source/wood-kantian-ethics", "type": "source", "label": "Wood, Kantian Ethics", "summary": "A major contemporary interpretation of Kantian ethics emphasizing autonomy, rights, and the structure of practical reason.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "wood kantian ethics", "secondary": "a major contemporary interpretation of kantian ethics emphasizing autonomy rights and the structure of practical reason kantian ethics allen w wood" }, { "id": "source/yu-ethics-confucius-aristotle", "type": "source", "label": "Yu, Ethics of Confucius and Aristotle", "summary": "A close comparison of Aristotle and Confucius around virtue, moral self-formation, and the role of communal ethics in shaping practical flourishing.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation", "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism", "tradition/confucianism" ], "primary": "yu ethics of confucius and aristotle", "secondary": "a close comparison of aristotle and confucius around virtue moral self formation and the role of communal ethics in shaping practical flourishing the ethics of confucius and aristotle mirrors of virtue jiyuan yu" }, { "id": "source/ziporyn-zhuangzi-essential", "type": "source", "label": "Ziporyn, Zhuangzi: Essential Writings", "summary": "Hackett’s translated and annotated volume pairing Zhuangzi selections with traditional commentaries in a student- and scholar-oriented format.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy", "tradition/pyrrhonism" ], "primary": "ziporyn zhuangzi essential writings", "secondary": "hackett s translated and annotated volume pairing zhuangzi selections with traditional commentaries in a student and scholar oriented format zhuangzi the essential writings with selections from traditional commentaries brook ziporyn" }, { "id": "story/flood-survivor", "type": "story", "label": "The warned flood survivor", "summary": "A recurring narrative scaffold—catastrophe announced, one household or pair preserved in a vessel, land regained, life restarted—whose stable-looking outline carries sharply different accounts of divine motive, human responsibility, and what the renewed world requires.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [], "primary": "the warned flood survivor", "secondary": "a recurring narrative scaffold catastrophe announced one household or pair preserved in a vessel land regained life restarted whose stable looking outline carries sharply different accounts of divine motive human responsibility and what the renewed world requires" }, { "id": "story/hidden-visitor", "type": "story", "label": "The hidden visitor", "summary": "A visitor arrives without an obvious divine identity, and the host's welcome becomes revelatory or consequential. Similar narrative tests do not by themselves establish borrowing, and some texts make the visitor's identity less hidden than later retellings imply.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [], "primary": "the hidden visitor", "secondary": "a visitor arrives without an obvious divine identity and the host s welcome becomes revelatory or consequential similar narrative tests do not by themselves establish borrowing and some texts make the visitor s identity less hidden than later retellings imply" }, { "id": "story/righteous-sufferer", "type": "story", "label": "The righteous sufferer", "summary": "A blameless person loses health, wealth, or family and contests the justice of the world — an archetype attested in Job and in older Mesopotamian works such as 'Ludlul bel nemeqi'. Cross-tradition links belong in comparison nodes, not here.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [], "primary": "the righteous sufferer", "secondary": "a blameless person loses health wealth or family and contests the justice of the world an archetype attested in job and in older mesopotamian works such as ludlul bel nemeqi cross tradition links belong in comparison nodes not here" }, { "id": "text/acaranga-sutra", "type": "text", "label": "Ācārāṅga Sūtra", "summary": "A foundational Śvetāmbara disciplinary text whose layered instructions connect non-injury with vigilance, responsibility for causing or consenting to harm, and highly specific mendicant conduct.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "acaranga sutra", "secondary": "a foundational svetambara disciplinary text whose layered instructions connect non injury with vigilance responsibility for causing or consenting to harm and highly specific mendicant conduct" }, { "id": "text/analects", "type": "text", "label": "Analects", "summary": "A layered record of teachings attributed to Confucius and transmitted through many editorial layers and commentarial traditions.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/confucianism" ], "primary": "analects", "secondary": "a layered record of teachings attributed to confucius and transmitted through many editorial layers and commentarial traditions" }, { "id": "text/anguttara-nikaya", "type": "text", "label": "Aṅguttara Nikāya", "summary": "The 'Numbered Discourses' of the Pāli Canon. The current Atlas passage, AN 3.65, addresses uncertainty among the Kālāmas by testing teachings against unskillful roots, wise criticism, and consequences for harm or welfare rather than treating any single authority as sufficient.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/buddhism" ], "primary": "anguttara nikaya", "secondary": "the numbered discourses of the pali canon the current atlas passage an 3 65 addresses uncertainty among the kalamas by testing teachings against unskillful roots wise criticism and consequences for harm or welfare rather than treating any single authority as sufficient" }, { "id": "text/aristotle-politics", "type": "text", "label": "Aristotle, Politics", "summary": "Aristotle’s Politics sets out his account of the polis as a natural human association and analyzes the criterion by which constitutions are judged as proper or perverted.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotle politics", "secondary": "aristotle s politics sets out his account of the polis as a natural human association and analyzes the criterion by which constitutions are judged as proper or perverted" }, { "id": "text/atrahasis", "type": "text", "label": "Atra-ḫasīs", "summary": "An Akkadian primeval-history epic in which humans are made for divine labor, multiply noisily, survive escalating population controls, and nearly perish in a flood before a new demographic order is imposed.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "atra hasis", "secondary": "an akkadian primeval history epic in which humans are made for divine labor multiply noisily survive escalating population controls and nearly perish in a flood before a new demographic order is imposed" }, { "id": "text/bhagavad-gita", "type": "text", "label": "Bhagavad Gītā", "summary": "A dialogue embedded in the Mahābhārata that answers Arjuna's crisis by joining disciplined action, knowledge, meditation, and devotion. Chapters 2–3 distinguish action from attachment to its fruits and analyze how attention, attachment, desire, anger, and obscured judgment form a destructive sequence.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/hinduism" ], "primary": "bhagavad gita", "secondary": "a dialogue embedded in the mahabharata that answers arjuna s crisis by joining disciplined action knowledge meditation and devotion chapters 2 3 distinguish action from attachment to its fruits and analyze how attention attachment desire anger and obscured judgment form a destructive sequence" }, { "id": "text/book-of-documents", "type": "text", "label": "Book of Documents", "summary": "A canonical Shang–Zhou anthology in classical Chinese, used as a source for ritual and political claims about Heaven’s mandate and rulers’ obligations.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "book of documents", "secondary": "a canonical shang zhou anthology in classical chinese used as a source for ritual and political claims about heaven s mandate and rulers obligations" }, { "id": "text/book-of-job", "type": "text", "label": "Book of Job", "summary": "A prose-framed poetic dialogue in which a blameless man loses everything and disputes with his friends — and finally with God — over why. The Hebrew Bible's most sustained confrontation with innocent suffering.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/judaism" ], "primary": "book of job", "secondary": "a prose framed poetic dialogue in which a blameless man loses everything and disputes with his friends and finally with god over why the hebrew bible s most sustained confrontation with innocent suffering" }, { "id": "text/confessions", "type": "text", "label": "Confessions", "summary": "Augustine's prayerful autobiographical work, composed as both confession of sin and praise of God. Book VIII diagnoses habit as bondage and the will as internally divided, then narrates conversion as an event of scripture and grace rather than autonomous self-command.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/christianity" ], "primary": "confessions", "secondary": "augustine s prayerful autobiographical work composed as both confession of sin and praise of god book viii diagnoses habit as bondage and the will as internally divided then narrates conversion as an event of scripture and grace rather than autonomous self command" }, { "id": "text/daodejing", "type": "text", "label": "Daodejing", "summary": "A short aphoristic text on Dao and virtue, often read as a pragmatic manual for non-coercive governance, restraint, and self-regulation in unstable conditions.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "daodejing", "secondary": "a short aphoristic text on dao and virtue often read as a pragmatic manual for non coercive governance restraint and self regulation in unstable conditions" }, { "id": "text/dhammapada", "type": "text", "label": "Dhammapada", "summary": "An anthology of 423 Pali verses attributed to the Buddha, among the most widely read texts of the Pali Canon. Condenses early Buddhist teaching on mind, conduct, and the marks of existence.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/buddhism" ], "primary": "dhammapada", "secondary": "an anthology of 423 pali verses attributed to the buddha among the most widely read texts of the pali canon condenses early buddhist teaching on mind conduct and the marks of existence" }, { "id": "text/epic-of-gilgamesh", "type": "text", "label": "The Epic of Gilgamesh", "summary": "The Standard Babylonian epic incorporates an Atrahasis-type flood account into Gilgamesh's search for escape from death. Tablet XI is therefore an adaptation inside an immortality narrative, not the origin of the Mesopotamian flood story.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "the epic of gilgamesh", "secondary": "the standard babylonian epic incorporates an atrahasis type flood account into gilgamesh s search for escape from death tablet xi is therefore an adaptation inside an immortality narrative not the origin of the mesopotamian flood story" }, { "id": "text/epictetus-discourses", "type": "text", "label": "Discourses of Epictetus", "summary": "A fuller set of Discourses on Stoic ethical training, preserved through Arrian's redaction of Epictetus's oral teaching.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/stoicism" ], "primary": "discourses of epictetus", "secondary": "a fuller set of discourses on stoic ethical training preserved through arrian s redaction of epictetus s oral teaching" }, { "id": "text/epictetus-encheiridion", "type": "text", "label": "Encheiridion (Handbook) of Epictetus", "summary": "Arrian's compact handbook distilled from Epictetus's teaching. Its opening trains judgment, desire, aversion, and impulse around what is 'up to us,' but the abridgment can mislead when detached from the fuller Discourses, social roles, and Stoic providence.", "status": "draft", "questions": [ "question/desire-self-mastery" ], "traditions": [ "tradition/stoicism" ], "primary": "encheiridion handbook of epictetus", "secondary": "arrian s compact handbook distilled from epictetus s teaching its opening trains judgment desire aversion and impulse around what is up to us but the abridgment can mislead when detached from the fuller discourses social roles and stoic providence" }, { "id": "text/epistle-to-hebrews", "type": "text", "label": "Epistle to the Hebrews", "summary": "An anonymous early Christian homily-letter whose closing exhortations make philoxenia—hospitality—a communal practice and evoke scriptural stories of hosts receiving angels.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/christianity" ], "primary": "epistle to the hebrews", "secondary": "an anonymous early christian homily letter whose closing exhortations make philoxenia hospitality a communal practice and evoke scriptural stories of hosts receiving angels" }, { "id": "text/first-corinthians", "type": "text", "label": "First Epistle to the Corinthians", "summary": "Paul's letter to a Christian assembly in Roman Corinth. Chapter 15 argues from Christ's resurrection to the future resurrection of the dead and describes not simple escape from embodiment but transformation into an incorruptible spiritual or pneumatic body whose precise sense remains disputed.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/christianity" ], "primary": "first epistle to the corinthians", "secondary": "paul s letter to a christian assembly in roman corinth chapter 15 argues from christ s resurrection to the future resurrection of the dead and describes not simple escape from embodiment but transformation into an incorruptible spiritual or pneumatic body whose precise sense remains disputed" }, { "id": "text/first-samuel", "type": "text", "label": "First Samuel", "summary": "Former-prophetic narratives in the Hebrew Bible that stage Israel's transition toward monarchy, including Samuel's warning against the social costs of kingship and his conditional public confirmation of a king.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/judaism" ], "primary": "first samuel", "secondary": "former prophetic narratives in the hebrew bible that stage israel s transition toward monarchy including samuel s warning against the social costs of kingship and his conditional public confirmation of a king" }, { "id": "text/genesis", "type": "text", "label": "Genesis", "summary": "The Torah's book of beginnings. Its flood narrative is compositionally layered and participates in an older Mesopotamian tradition, but redirects the catastrophe around violence, grief, covenant, and renewed limits on bloodshed.", "status": "draft", "questions": [ "question/flood-recurrence", "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "genesis", "secondary": "the torah s book of beginnings its flood narrative is compositionally layered and participates in an older mesopotamian tradition but redirects the catastrophe around violence grief covenant and renewed limits on bloodshed" }, { "id": "text/gospel-of-john", "type": "text", "label": "Gospel of John", "summary": "The fourth canonical gospel: a theologically distinctive account of Jesus in which signs reveal divine glory. Its healing of the man born blind (ch. 9) directly confronts the assumption that congenital affliction must be punishment for sin.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/christianity" ], "primary": "gospel of john", "secondary": "the fourth canonical gospel a theologically distinctive account of jesus in which signs reveal divine glory its healing of the man born blind ch 9 directly confronts the assumption that congenital affliction must be punishment for sin" }, { "id": "text/gospel-of-matthew", "type": "text", "label": "Gospel of Matthew", "summary": "A canonical Christian gospel, positioned first in the New Testament and traditionally attributed within Christian transmission to Matthew. Its current Atlas scope follows the Sermon on the Mount's nonretaliation and enemy-love commands into the arrest narrative's rejection of armed rescue.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "gospel of matthew", "secondary": "a canonical christian gospel positioned first in the new testament and traditionally attributed within christian transmission to matthew its current atlas scope follows the sermon on the mount s nonretaliation and enemy love commands into the arrest narrative s rejection of armed rescue" }, { "id": "text/great-learning", "type": "text", "label": "Great Learning", "summary": "A short canonical Confucian text that links moral self-cultivation to the reform of family, state, and the peace under Heaven.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "great learning", "secondary": "a short canonical confucian text that links moral self cultivation to the reform of family state and the peace under heaven" }, { "id": "text/groundwork-metaphysics-morals", "type": "text", "label": "Groundwork for the Metaphysics of Morals", "summary": "Kant’s mature early essay on moral philosophy, central to the Kantian tradition’s account of duty, respect, and universalizability.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "groundwork for the metaphysics of morals", "secondary": "kant s mature early essay on moral philosophy central to the kantian tradition s account of duty respect and universalizability" }, { "id": "text/itivuttaka", "type": "text", "label": "Itivuttaka", "summary": "A Pāli canonical collection of short prose-and-verse teachings attributed to the Buddha. Itivuttaka 44 distinguishes nibbāna realized during embodied life from final nibbāna when the remaining conditions of renewed existence cease.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism" ], "primary": "itivuttaka", "secondary": "a pali canonical collection of short prose and verse teachings attributed to the buddha itivuttaka 44 distinguishes nibbana realized during embodied life from final nibbana when the remaining conditions of renewed existence cease" }, { "id": "text/katha-upanishad", "type": "text", "label": "Kaṭha Upaniṣad", "summary": "A dialogue in which the boy Naciketas receives three boons from Yama, rejects finite wealth and longevity, and presses the question of death until Yama teaches the good over the pleasant, disciplined inward knowledge, and liberation through the unborn Self and Brahman.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/hinduism" ], "primary": "katha upanisad", "secondary": "a dialogue in which the boy naciketas receives three boons from yama rejects finite wealth and longevity and presses the question of death until yama teaches the good over the pleasant disciplined inward knowledge and liberation through the unborn self and brahman" }, { "id": "text/letter-to-menoeceus", "type": "text", "label": "Letter to Menoeceus", "summary": "A short Epicurean letter attributed to Epicurus, presenting the doctrine of fearlessness, limited desire, and the pursuit of ataraxia.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "letter to menoeceus", "secondary": "a short epicurean letter attributed to epicurus presenting the doctrine of fearlessness limited desire and the pursuit of ataraxia" }, { "id": "text/leviticus", "type": "text", "label": "Leviticus", "summary": "A Torah book of priestly instruction whose Holiness collection extends neighbor-love to the gēr, the resident outsider living without native standing in Israel's land.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/judaism" ], "primary": "leviticus", "secondary": "a torah book of priestly instruction whose holiness collection extends neighbor love to the ger the resident outsider living without native standing in israel s land" }, { "id": "text/library-of-apollodorus", "type": "text", "label": "The Library of Pseudo-Apollodorus", "summary": "A compact Greek mythographic handbook and late witness to Deucalion: Zeus floods most of Greece, the warned couple survives in a chest, sacrifices, and creates a new people from stones.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/greek-religion" ], "primary": "the library of pseudo apollodorus", "secondary": "a compact greek mythographic handbook and late witness to deucalion zeus floods most of greece the warned couple survives in a chest sacrifices and creates a new people from stones" }, { "id": "text/ludlul-bel-nemeqi", "type": "text", "label": "Ludlul bēl nēmeqi", "summary": "'I Will Praise the Lord of Wisdom' — the Standard Babylonian poem of the righteous sufferer, often called the 'Babylonian Job.' A pious noble, Šubši-mešrê-Šakkan, is abandoned by his gods, loses status and health despite his devotion, questions whether humans can know what pleases the gods at all, and is finally restored by Marduk. 480 lines on four canonical tablets.", "status": "draft", "questions": [ "question/innocent-suffering" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "ludlul bel nemeqi", "secondary": "i will praise the lord of wisdom the standard babylonian poem of the righteous sufferer often called the babylonian job a pious noble subsi mesre sakkan is abandoned by his gods loses status and health despite his devotion questions whether humans can know what pleases the gods at all and is finally restored by marduk 480 lines on four canonical tablets" }, { "id": "text/majjhima-nikaya", "type": "text", "label": "Majjhima Nikāya", "summary": "The Pāli Canon's collection of middle-length discourses. In MN 72, the Buddha rejects four proposed descriptions of a liberated person after death and uses an extinguished fire to expose the dependence and category assumptions behind the question.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/buddhism" ], "primary": "majjhima nikaya", "secondary": "the pali canon s collection of middle length discourses in mn 72 the buddha rejects four proposed descriptions of a liberated person after death and uses an extinguished fire to expose the dependence and category assumptions behind the question" }, { "id": "text/marcus-aurelius-meditations", "type": "text", "label": "Meditations", "summary": "Marcus Aurelius's Greek philosophical notebook, organized in twelve books and used here for its Stoic exercises concerning judgment, changing circumstances, social contribution, and one's place in a larger whole.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/stoicism" ], "primary": "meditations", "secondary": "marcus aurelius s greek philosophical notebook organized in twelve books and used here for its stoic exercises concerning judgment changing circumstances social contribution and one s place in a larger whole" }, { "id": "text/mencius", "type": "text", "label": "Mencius", "summary": "A Classical Chinese collection attributed to Mengzi (Meng Ke) and his followers, with political teachings emphasizing humane rule, ruler conduct, and the moral conditions for legitimacy.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "mencius", "secondary": "a classical chinese collection attributed to mengzi meng ke and his followers with political teachings emphasizing humane rule ruler conduct and the moral conditions for legitimacy" }, { "id": "text/nicomachean-ethics", "type": "text", "label": "Nicomachean Ethics", "summary": "Aristotle's sustained treatment of human flourishing, practical wisdom, and moral habituation, transmitted as a composite textual body linked to the Nicomachean corpus.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation" ], "traditions": [ "tradition/aristotelianism" ], "primary": "nicomachean ethics", "secondary": "aristotle s sustained treatment of human flourishing practical wisdom and moral habituation transmitted as a composite textual body linked to the nicomachean corpus" }, { "id": "text/odyssey", "type": "text", "label": "Odyssey", "summary": "An archaic Greek epic in which reception of strangers is a repeated type-scene and a socially consequential institution: hosts feed before questioning, guest-friendship can persist across generations, and Zeus sanctions treatment of strangers and suppliants.", "status": "draft", "questions": [ "question/hospitality-stranger" ], "traditions": [ "tradition/greek-religion" ], "primary": "odyssey", "secondary": "an archaic greek epic in which reception of strangers is a repeated type scene and a socially consequential institution hosts feed before questioning guest friendship can persist across generations and zeus sanctions treatment of strangers and suppliants" }, { "id": "text/on-liberty", "type": "text", "label": "On Liberty", "summary": "Mill’s 1859 liberal political text on individuality, the limits of coercion, and the harm principle as a public ethic.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "on liberty", "secondary": "mill s 1859 liberal political text on individuality the limits of coercion and the harm principle as a public ethic" }, { "id": "text/outlines-of-pyrrhonism", "type": "text", "label": "Outlines of Pyrrhonism", "summary": "Sextus's systematic presentation of Pyrrhonian skeptical practice, preserving both practical technique (epoche) and the broader argument that suspension can reduce distress in doctrinal conflict.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/pyrrhonism" ], "primary": "outlines of pyrrhonism", "secondary": "sextus s systematic presentation of pyrrhonian skeptical practice preserving both practical technique epoche and the broader argument that suspension can reduce distress in doctrinal conflict" }, { "id": "text/phaedo", "type": "text", "label": "Phaedo", "summary": "Plato's dramatic account of Socrates' final day develops philosophical preparation for death, multiple arguments concerning the soul's survival, objections from Simmias and Cebes, and a deliberately qualified afterlife myth.", "status": "draft", "questions": [ "question/death-liberation" ], "traditions": [ "tradition/platonism" ], "primary": "phaedo", "secondary": "plato s dramatic account of socrates final day develops philosophical preparation for death multiple arguments concerning the soul s survival objections from simmias and cebes and a deliberately qualified afterlife myth" }, { "id": "text/plato-republic", "type": "text", "label": "Plato, Republic", "summary": "A classical Greek dialogue on justice, political order, and governance that links justice in the soul to justice in the city.", "status": "draft", "questions": [ "question/political-legitimacy" ], "traditions": [ "tradition/platonism" ], "primary": "plato republic", "secondary": "a classical greek dialogue on justice political order and governance that links justice in the soul to justice in the city" }, { "id": "text/principal-doctrines", "type": "text", "label": "Epicurean Principal Doctrines", "summary": "Foundational short maxims and doctrinal summaries transmitted as part of the Epicurean tradition of practical philosophy.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "epicurean principal doctrines", "secondary": "foundational short maxims and doctrinal summaries transmitted as part of the epicurean tradition of practical philosophy" }, { "id": "text/quran", "type": "text", "label": "Qur'an", "summary": "The scripture of Islam, held by Muslims to be the direct speech of God revealed to Muhammad. Current Atlas passages include Job as an exemplar of steadfastness and Abraham's honoured guests; related verses distinguish neighbors, fellow travelers, and wayfarers rather than supplying one undifferentiated legal category of 'stranger.'", "status": "draft", "questions": [ "question/hospitality-stranger", "question/innocent-suffering" ], "traditions": [ "tradition/islam" ], "primary": "qur an", "secondary": "the scripture of islam held by muslims to be the direct speech of god revealed to muhammad current atlas passages include job as an exemplar of steadfastness and abraham s honoured guests related verses distinguish neighbors fellow travelers and wayfarers rather than supplying one undifferentiated legal category of stranger" }, { "id": "text/samyutta-nikaya", "type": "text", "label": "Saṃyutta Nikāya", "summary": "The 'Connected Discourses' of the Pali Canon — thousands of suttas grouped by topic. Current Atlas passages include the two arrows (SN 36.6), the second noble truth's forms of taṇhā (SN 56.11), and the refusal of eternalist and annihilationist self-survival frames (SN 44.10).", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/innocent-suffering" ], "traditions": [ "tradition/buddhism" ], "primary": "samyutta nikaya", "secondary": "the connected discourses of the pali canon thousands of suttas grouped by topic current atlas passages include the two arrows sn 36 6 the second noble truth s forms of tanha sn 56 11 and the refusal of eternalist and annihilationist self survival frames sn 44 10" }, { "id": "text/satapatha-brahmana", "type": "text", "label": "Śatapatha Brāhmaṇa", "summary": "A Śukla Yajurveda ritual prose text whose Manu episode makes reciprocal protection, a horned fish, survival, austerity, and sacrifice the bridge from flood to renewed human life.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/vedic-religion" ], "primary": "satapatha brahmana", "secondary": "a sukla yajurveda ritual prose text whose manu episode makes reciprocal protection a horned fish survival austerity and sacrifice the bridge from flood to renewed human life" }, { "id": "text/sutrakritanga", "type": "text", "label": "Sūtrakṛtāṅga", "summary": "A Śvetāmbara canonical text combining polemic and discipline. The selected passages connect killing, causing, and consent to bondage; define carefulness toward creatures; and debate how mental, verbal, and bodily activity produce harm.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "sutrakrtanga", "secondary": "a svetambara canonical text combining polemic and discipline the selected passages connect killing causing and consent to bondage define carefulness toward creatures and debate how mental verbal and bodily activity produce harm" }, { "id": "text/sutta-nipata", "type": "text", "label": "Sutta Nipāta", "summary": "A verse anthology in the Pāli Canon's Khuddaka Nikāya. The current Atlas scope pairs Snp 1.8, the Karaṇīyamettā Sutta, with Snp 4.15, the Attadaṇḍa Sutta, while treating their loving-kindness and critique of taking up arms as renunciant teaching rather than a complete political theory.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism" ], "primary": "sutta nipata", "secondary": "a verse anthology in the pali canon s khuddaka nikaya the current atlas scope pairs snp 1 8 the karaniyametta sutta with snp 4 15 the attadanda sutta while treating their loving kindness and critique of taking up arms as renunciant teaching rather than a complete political theory" }, { "id": "text/utilitarianism", "type": "text", "label": "Utilitarianism", "summary": "Mill’s formulation and defense of utilitarian ethics, contrasting with earlier forms and setting out a version of the utility principle intended for ethical and public-policy reasoning.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "utilitarianism", "secondary": "mill s formulation and defense of utilitarian ethics contrasting with earlier forms and setting out a version of the utility principle intended for ethical and public policy reasoning" }, { "id": "text/uttaradhyayana-sutra", "type": "text", "label": "Uttarādhyayana Sūtra", "summary": "A Śvetāmbara Mūlasūtra anthology of monastic instruction, narrative, doctrine, and practice. Its selected lectures turn non-harm into disciplined attention across walking, thought, speech, bodily action, and accountability for one's deeds.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "uttaradhyayana sutra", "secondary": "a svetambara mulasutra anthology of monastic instruction narrative doctrine and practice its selected lectures turn non harm into disciplined attention across walking thought speech bodily action and accountability for one s deeds" }, { "id": "text/zhuangzi", "type": "text", "label": "Zhuangzi", "summary": "A major early Daoist text centered on instability, perspectival humility, and action without force; often transmitted as a layered anthology rather than a single stabilized composition.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "zhuangzi", "secondary": "a major early daoist text centered on instability perspectival humility and action without force often transmitted as a layered anthology rather than a single stabilized composition" }, { "id": "theme/death-liberation", "type": "theme", "label": "Death and liberation", "summary": "Accounts of mortality, postmortem continuity, rebirth, resurrection, immortality, and release from conditioned existence—categories whose contrasts matter more than a generic idea of an afterlife.", "status": "draft", "questions": [], "traditions": [], "primary": "death and liberation death and the afterlife immortality resurrection rebirth and release nirvana moksa", "secondary": "accounts of mortality postmortem continuity rebirth resurrection immortality and release from conditioned existence categories whose contrasts matter more than a generic idea of an afterlife" }, { "id": "theme/desire-self-mastery", "type": "theme", "label": "Desire and self-mastery", "summary": "Practices and diagnoses concerning craving, attachment, appetite, volition, disciplined action, divided will, and freedom—terms whose differences matter more than an easy slogan about suppressing desire.", "status": "draft", "questions": [], "traditions": [], "primary": "desire and self mastery craving attachment discipline of desire divided will self command", "secondary": "practices and diagnoses concerning craving attachment appetite volition disciplined action divided will and freedom terms whose differences matter more than an easy slogan about suppressing desire" }, { "id": "theme/hospitality", "type": "theme", "label": "Hospitality and the stranger", "summary": "Practices and obligations that turn an unknown, vulnerable, or socially marginal person into a protected guest or neighbor—without pretending that guest, traveler, resident alien, and divine visitor are identical categories.", "status": "draft", "questions": [], "traditions": [], "primary": "hospitality and the stranger guest friendship philoxenia xenia honoring the guest", "secondary": "practices and obligations that turn an unknown vulnerable or socially marginal person into a protected guest or neighbor without pretending that guest traveler resident alien and divine visitor are identical categories" }, { "id": "theme/human-flourishing", "type": "theme", "label": "Human flourishing", "summary": "A comparative ethics theme concerned with what it means for a human life to be good, complete, and stable in practice.", "status": "draft", "questions": [], "traditions": [], "primary": "human flourishing flourishing eudaimonia good life well being", "secondary": "a comparative ethics theme concerned with what it means for a human life to be good complete and stable in practice" }, { "id": "theme/impermanence", "type": "theme", "label": "Impermanence", "summary": "The instability of all conditioned things — persons, fortunes, worlds. Traditions differ sharply on whether impermanence is a problem to be escaped, a truth to be accepted, or a veil over something permanent.", "status": "draft", "questions": [], "traditions": [], "primary": "impermanence anicca transience mutability", "secondary": "the instability of all conditioned things persons fortunes worlds traditions differ sharply on whether impermanence is a problem to be escaped a truth to be accepted or a veil over something permanent" }, { "id": "theme/moral-obligation", "type": "theme", "label": "Moral obligation", "summary": "A comparative ethics theme asking which commitments toward others count as obligations, how those obligations are justified, and what scope and limits they carry.", "status": "draft", "questions": [], "traditions": [], "primary": "moral obligation moral duty ethical obligation duty and obligation", "secondary": "a comparative ethics theme asking which commitments toward others count as obligations how those obligations are justified and what scope and limits they carry" }, { "id": "theme/political-legitimacy", "type": "theme", "label": "Political legitimacy", "summary": "A comparative theme for how texts authorize, discipline, classify, and sometimes revoke political rule while distinguishing moral formation, constitutional purpose, popular welfare, and divine or cosmic accountability.", "status": "draft", "questions": [], "traditions": [], "primary": "political legitimacy right to rule legitimate government ruler accountability political authority", "secondary": "a comparative theme for how texts authorize discipline classify and sometimes revoke political rule while distinguishing moral formation constitutional purpose popular welfare and divine or cosmic accountability" }, { "id": "theme/uncertainty-and-control", "type": "theme", "label": "Uncertainty and control", "summary": "A comparative theme for traditions that answer what human agency means when control is partial: how people reinterpret control, cultivate steadiness, or reframe agency without erasing responsibility.", "status": "draft", "questions": [], "traditions": [], "primary": "uncertainty and control acting under uncertainty limited agency uncertainty control and responsibility", "secondary": "a comparative theme for traditions that answer what human agency means when control is partial how people reinterpret control cultivate steadiness or reframe agency without erasing responsibility" }, { "id": "theme/violence-and-nonviolence", "type": "theme", "label": "Violence and nonviolence", "summary": "A comparative theme for how texts delimit harm, retaliation, coercion, protection, and disciplined nonviolence while keeping personal, ascetic, communal, and political obligations distinct.", "status": "draft", "questions": [], "traditions": [], "primary": "violence and nonviolence non harm nonretaliation pacifism and force violence and restraint", "secondary": "a comparative theme for how texts delimit harm retaliation coercion protection and disciplined nonviolence while keeping personal ascetic communal and political obligations distinct" }, { "id": "tradition/aristotelianism", "type": "tradition", "label": "Aristotelianism", "summary": "A philosophical tradition rooted in Aristotle's moral and practical philosophy, interpreted through his treatise traditions and commentarial schools around flourishing, reason, and the mean.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation", "question/political-legitimacy" ], "traditions": [ "tradition/aristotelianism" ], "primary": "aristotelianism object object object object object object", "secondary": "a philosophical tradition rooted in aristotle s moral and practical philosophy interpreted through his treatise traditions and commentarial schools around flourishing reason and the mean" }, { "id": "tradition/buddhism", "type": "tradition", "label": "Buddhism", "summary": "The traditions deriving from the teaching of Siddhartha Gautama, organized around the diagnosis of dukkha and the path to its cessation. Current Atlas scope includes impermanence, the two arrows, taṇhā, and early Pāli distinctions between awakening in life and final nibbāna without reducing liberation to either eternal self-survival or annihilation.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/innocent-suffering", "question/uncertainty-control", "question/violence-nonviolence" ], "traditions": [ "tradition/buddhism" ], "primary": "buddhism object object object object object object object object object object object object", "secondary": "the traditions deriving from the teaching of siddhartha gautama organized around the diagnosis of dukkha and the path to its cessation current atlas scope includes impermanence the two arrows tanha and early pali distinctions between awakening in life and final nibbana without reducing liberation to either eternal self survival or annihilation" }, { "id": "tradition/christianity", "type": "tradition", "label": "Christianity", "summary": "The traditions centered on Jesus of Nazareth as the decisive revelation of God. Current Atlas scope includes John on suffering, Hebrews on hospitality, Augustine on will and grace, and Paul's resurrection hope in 1 Corinthians 15.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery", "question/hospitality-stranger", "question/innocent-suffering", "question/violence-nonviolence" ], "traditions": [ "tradition/christianity" ], "primary": "christianity object object object object object object object object object object", "secondary": "the traditions centered on jesus of nazareth as the decisive revelation of god current atlas scope includes john on suffering hebrews on hospitality augustine on will and grace and paul s resurrection hope in 1 corinthians 15" }, { "id": "tradition/confucianism", "type": "tradition", "label": "Confucianism", "summary": "A Chinese ethical-political tradition centered on human relational cultivation, ritual propriety, and the moral formation of personhood through patterned action.", "status": "draft", "questions": [ "question/human-flourishing", "question/mutual-obligation", "question/political-legitimacy" ], "traditions": [ "tradition/confucianism" ], "primary": "confucianism object object object object object object", "secondary": "a chinese ethical political tradition centered on human relational cultivation ritual propriety and the moral formation of personhood through patterned action" }, { "id": "tradition/early-daoist-philosophy", "type": "tradition", "label": "Early Daoist philosophy", "summary": "A cluster of early Warring States ideas centered on alignment with changing circumstance, minimal intervention, and non-coercive order. The label is comparative and historical, not a single authorial school identity.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/early-daoist-philosophy" ], "primary": "early daoist philosophy object object object object object object object object", "secondary": "a cluster of early warring states ideas centered on alignment with changing circumstance minimal intervention and non coercive order the label is comparative and historical not a single authorial school identity" }, { "id": "tradition/epicureanism", "type": "tradition", "label": "Epicureanism", "summary": "A Hellenistic philosophical tradition emphasizing pleasure as freedom from disturbance, materialist explanation of soul and gods, and disciplined desire management.", "status": "draft", "questions": [ "question/human-flourishing" ], "traditions": [ "tradition/epicureanism" ], "primary": "epicureanism object object object object object object", "secondary": "a hellenistic philosophical tradition emphasizing pleasure as freedom from disturbance materialist explanation of soul and gods and disciplined desire management" }, { "id": "tradition/greek-religion", "type": "tradition", "label": "Ancient Greek religion", "summary": "The diverse civic, poetic, and mythographic traditions of the ancient Greek world. Deucalion is not a single fixed canon narrative: local versions differ on survivors and landing places, and late witnesses preserve earlier material through their own concerns.", "status": "draft", "questions": [ "question/flood-recurrence", "question/hospitality-stranger" ], "traditions": [ "tradition/greek-religion" ], "primary": "ancient greek religion object object object object", "secondary": "the diverse civic poetic and mythographic traditions of the ancient greek world deucalion is not a single fixed canon narrative local versions differ on survivors and landing places and late witnesses preserve earlier material through their own concerns" }, { "id": "tradition/hinduism", "type": "tradition", "label": "Hinduism", "summary": "A diverse family of South Asian traditions continuous with and transformative of Vedic and Brahmanical inheritances. Current Atlas scope includes the Bhagavad Gītā's disciplined action and desire teaching and the Kaṭha Upaniṣad's Naciketas dialogue on the unborn Self, Brahman, and deathlessness.", "status": "draft", "questions": [ "question/death-liberation", "question/desire-self-mastery" ], "traditions": [ "tradition/hinduism" ], "primary": "hinduism object object object object object object object object object object object object", "secondary": "a diverse family of south asian traditions continuous with and transformative of vedic and brahmanical inheritances current atlas scope includes the bhagavad gita s disciplined action and desire teaching and the katha upanisad s naciketas dialogue on the unborn self brahman and deathlessness" }, { "id": "tradition/islam", "type": "tradition", "label": "Islam", "summary": "Submission to the one God (Allah) as revealed through the Qur'an to Muhammad. Current Atlas scope includes Job as an exemplar of steadfastness, Abraham's honoured guests, Qur'anic distinctions among neighbors and wayfarers, and the bounded guest right preserved in sound hadith and debated in Islamic law.", "status": "draft", "questions": [ "question/hospitality-stranger", "question/innocent-suffering" ], "traditions": [ "tradition/islam" ], "primary": "islam object object object object object object object object", "secondary": "submission to the one god allah as revealed through the qur an to muhammad current atlas scope includes job as an exemplar of steadfastness abraham s honoured guests qur anic distinctions among neighbors and wayfarers and the bounded guest right preserved in sound hadith and debated in islamic law" }, { "id": "tradition/jainism", "type": "tradition", "label": "Jainism", "summary": "A family of Indian traditions organized around liberation of jīvas through right faith, knowledge, and conduct. Its rigorous ahiṃsā disciplines grade responsibility across mind, speech, body, direct action, causation, and consent while distinguishing mendicant great vows from lay lesser vows.", "status": "draft", "questions": [ "question/violence-nonviolence" ], "traditions": [ "tradition/jainism" ], "primary": "jainism object object object object object object object object", "secondary": "a family of indian traditions organized around liberation of jivas through right faith knowledge and conduct its rigorous ahimsa disciplines grade responsibility across mind speech body direct action causation and consent while distinguishing mendicant great vows from lay lesser vows" }, { "id": "tradition/judaism", "type": "tradition", "label": "Judaism", "summary": "The religion and civilization of the Jewish people, centered on covenant with one God, Torah, and its ongoing interpretation. Scoped here only as far as the Book of Job and mourning practice require.", "status": "draft", "questions": [ "question/flood-recurrence", "question/hospitality-stranger", "question/innocent-suffering", "question/political-legitimacy" ], "traditions": [ "tradition/judaism" ], "primary": "judaism object object", "secondary": "the religion and civilization of the jewish people centered on covenant with one god torah and its ongoing interpretation scoped here only as far as the book of job and mourning practice require" }, { "id": "tradition/kantian-ethics", "type": "tradition", "label": "Kantian ethics", "summary": "A deontological tradition associated with Immanuel Kant that evaluates morality through rational agency, duty, and the unconditional form of moral requirement. It is distinct from consequentialist theories in the grounding and justification it offers for obligation.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/kantian-ethics" ], "primary": "kantian ethics object object object object", "secondary": "a deontological tradition associated with immanuel kant that evaluates morality through rational agency duty and the unconditional form of moral requirement it is distinct from consequentialist theories in the grounding and justification it offers for obligation" }, { "id": "tradition/mesopotamian-religion", "type": "tradition", "label": "Ancient Mesopotamian religion", "summary": "The polytheistic religious world of Sumer, Babylonia, and Assyria: city gods, temple cult, divination, and a rich wisdom literature that includes the earliest sustained reflections on undeserved suffering. Scoped here as far as Ludlul bēl nēmeqi requires.", "status": "draft", "questions": [ "question/flood-recurrence", "question/innocent-suffering" ], "traditions": [ "tradition/mesopotamian-religion" ], "primary": "ancient mesopotamian religion object object", "secondary": "the polytheistic religious world of sumer babylonia and assyria city gods temple cult divination and a rich wisdom literature that includes the earliest sustained reflections on undeserved suffering scoped here as far as ludlul bel nemeqi requires" }, { "id": "tradition/platonism", "type": "tradition", "label": "Platonism", "summary": "The philosophical traditions formed around Plato's dialogues and their later interpretation. Current Atlas claims remain specific to the Phaedo's dramatic arguments about philosophical life, soul-body separation, immortality, and a qualified afterlife myth rather than treating all later Platonism as identical.", "status": "draft", "questions": [ "question/death-liberation", "question/political-legitimacy" ], "traditions": [ "tradition/platonism" ], "primary": "platonism object object object object object object object object", "secondary": "the philosophical traditions formed around plato s dialogues and their later interpretation current atlas claims remain specific to the phaedo s dramatic arguments about philosophical life soul body separation immortality and a qualified afterlife myth rather than treating all later platonism as identical" }, { "id": "tradition/pyrrhonism", "type": "tradition", "label": "Pyrrhonism", "summary": "A skeptical tradition that sets opposed appearances and arguments against one another and suspends judgment where the dispute remains undecided. Sextus connects this practice with tranquillity while preserving ordinary life through appearances, customs, skills, and natural needs.", "status": "draft", "questions": [ "question/uncertainty-control" ], "traditions": [ "tradition/pyrrhonism" ], "primary": "pyrrhonism object object object object object object", "secondary": "a skeptical tradition that sets opposed appearances and arguments against one another and suspends judgment where the dispute remains undecided sextus connects this practice with tranquillity while preserving ordinary life through appearances customs skills and natural needs" }, { "id": "tradition/stoicism", "type": "tradition", "label": "Stoicism", "summary": "A Hellenistic philosophical school that locates freedom and flourishing in rational agency aligned with nature. Epictetus trains desire and aversion around what depends on one's own agency, not around acquiring control over externals.", "status": "draft", "questions": [ "question/desire-self-mastery", "question/human-flourishing", "question/uncertainty-control" ], "traditions": [ "tradition/stoicism" ], "primary": "stoicism object object object object object object", "secondary": "a hellenistic philosophical school that locates freedom and flourishing in rational agency aligned with nature epictetus trains desire and aversion around what depends on one s own agency not around acquiring control over externals" }, { "id": "tradition/utilitarianism", "type": "tradition", "label": "Utilitarianism", "summary": "A consequentialist tradition that evaluates actions and institutions through their effects on utility, variously specified as happiness, welfare, or preference satisfaction across utilitarian theories.", "status": "draft", "questions": [ "question/mutual-obligation" ], "traditions": [ "tradition/utilitarianism" ], "primary": "utilitarianism object object object object", "secondary": "a consequentialist tradition that evaluates actions and institutions through their effects on utility variously specified as happiness welfare or preference satisfaction across utilitarian theories" }, { "id": "tradition/vedic-religion", "type": "tradition", "label": "Vedic religion", "summary": "The ritual and speculative tradition represented by the Vedic corpus and its Brāhmaṇas. The early Śatapatha account makes Manu's survival a prelude to sacrifice and renewed progeny; later Hindu Matsya narratives substantially elaborate it and should not be projected backward.", "status": "draft", "questions": [ "question/flood-recurrence" ], "traditions": [ "tradition/vedic-religion" ], "primary": "vedic religion object object object object", "secondary": "the ritual and speculative tradition represented by the vedic corpus and its brahmanas the early satapatha account makes manu s survival a prelude to sacrifice and renewed progeny later hindu matsya narratives substantially elaborate it and should not be projected backward" } ] }