See C. Ram-Prasad, “Non-Violence and the Other,” Angelaki8.3 (December
2003): 3–22, which draws on Gandhi and Jain philosophy, the latter a key influence on
Hindu thought. For an interlogue kind of reading, which expands on views exchanged
over a decade of conversation between Hindus and Christians, see Kala Acharya, Lalita
Namjoshi, and Giuseppe Zanghi, eds.,Bhakti, Pathway to God: The Way of Love, Union
with God, and Universal Brotherhood in Hinduism and Christianity(New Delhi: Somaiya
Publications, 2003).
See Laurie L. Patton, “Samvada: A Literary Resource for Conflict Negotiation
in Classical India,” in Evam: Forum on Indian Representations(Delhi: Samvad India,
2003), 177–90.
David Damrosch, We Scholars: The Changing Culture of the University (Cam-
bridge, MA: Harvard University Press, 1995).
Brihaddevata1.19–27.
Phyllis Granoff, Philosophy and Argument in Late Vedanta(Dordrecht: Reidel,
1978); Stephen H. Phillips, Classical Indian Metaphysics: Refutations of Realism and the
Emergence of “New Logic”(La Salle, IL: Open Court, 1996).
J. Kekes, The Morality of Pluralism(Princeton: Princeton University Press,
1993).
Wendy Steiner, The Scandal of Pleasure (Chicago: University of Chicago Press,
1995), 123.
Kala Acharya, personal communication, March 2004.
Many of these principles were articulated at the first DANAM meeting, at the
2003 conference of the American Academy of Religion in Atlanta, and were first pub-
lished in Contemporary Issues in Constructive Dharma, Proceedings of the First DANAM
Conference, ed. Rita Sherma and Adarsh Deepak (Westminster, MD: Heritage Books,
2003).
