Question: Karma is closely associated with the idea that an aspect of a living being starts a new life in a different physical body or form after each biological what?

<P0-S0> When Things of the Spirit Come First is Simone de Beauvoir's 'first' work of fiction. <P0-S1>  After a number of false starts, in 1937 she submitted this collection of interlinked stories to a publisher. <P0-S2>  But it was turned down by both Gallimard and Grasset. <P0-S3>  It consists of five short stories which are weaved together in such a way that it to structurally similar to a more traditional novel. <P0-S4>  The first, "Maurcelle", tells the story of the oldest of three siblings. <P0-S5>  She marries an abusive artist. <P0-S6>  The second, "Chantal", tells the story of a lycee philosophy teacher (like de Beauvoir). <P0-S7>  She idealizes her life and becomes involved in the lives of her students but ultimately refuses to help them. <P0-S8>  "Lisa" is the third and shortest story, about a girl who struggles to live a spiritual life while existing in a physical body. <P0-S9>  "Anne", the fourth story, is the result of many of de Beauvoir's earlier attempts at writing. <P0-S10>  It parallels the story of her friend Elisabeth Mabille (Zaza) who died soon after her mother refused to allow her to marry Maurice Merleau-Ponty. <P0-S11>  The final story, "Marguarite" expresses the existential views that de Beauvoir herself believed that life itself should be experienced, rather than spirituality. <SEP> <P1-S0> According to Jain karma theory, there are eight main types of karma ("Prikriti") which are categorized into the ‘harming’ and the ‘non-harming’; each divided into four types. <P1-S1>  The harming karmas ("ghātiyā karmas") directly affect the soul powers by impeding its perception, knowledge and energy, and also brings about delusion. <P1-S2>  These harming karmas are: "darśanāvaraṇa" (perception obscuring karma), "jñānavāraṇa" (knowledge obscuring karma), "antarāya" (obstacles creating karma) and "mohanīya" (deluding karma). <P1-S3>  The non-harming category ("aghātiyā karmas") is responsible for the reborn soul's physical and mental circumstances, longevity, spiritual potential and experience of pleasant and unpleasant sensations. <P1-S4>  These non-harming karmas are: "nāma" (body determining karma), "āyu" (life span determining karma), "gotra" (status determining karma) and "vedanīya" (feeling producing karma) respectively. <P1-S5>  Different types of karmas thus affect the soul in different ways as per their nature. <P1-S6>  Each of these types has various sub-types. <P1-S7>  "Tattvārthasūtra" generally speaks of 148 sub-types of karmas in all. <P1-S8>  These are: 5 of "jñānavaraṇa", 9 of "darśanavaraṇa", 2 of "vedanīya", 28 of "mohanīya" 4 of "āyuṣka", 93 of "nāma", 2 of "gotra", and 5 of "antarāya". <SEP> <P2-S0>  It is also called rebirth or transmigration, and is a part of the Saṃsāra doctrine of cyclic existence. <P2-S1>  It is a central tenet of all major Indian religions, namely Buddhism, Hinduism, Jainism, and Sikhism. <P2-S2>  The idea of reincarnation is found in many ancient cultures, and a belief in rebirth/metempsychosis was held by Greek historic figures, such as Pythagoras, Socrates, and Plato. <P2-S3> Reincarnation is the philosophical or religious concept that an aspect of a living being starts a new life in a different physical body or form after each biological death. <P2-S4>  It is also a common belief of various ancient and modern religions such as Spiritism, Theosophy, and Eckankar and is found as well in many tribal societies around the world, in places such as Australia, East Asia, Siberia, and South America. <SEP> <P3-S0>  Good intent and good deed contribute to good karma and future happiness, while bad intent and bad deed contribute to bad karma and future suffering. <P3-S1>  Karma is closely associated with the idea of rebirth in many schools of Asian religions. <P3-S2> Karma (Sanskrit: कर्म , "karma " ; ] ; Pali: kamma ;) means action, work or deed; it also refers to the spiritual principle of cause and effect where intent and actions of an individual (cause) influence the future of that individual (effect). <P3-S3>  In these schools, karma in the present affects one's future in the current life, as well as the nature and quality of future lives - one's saṃsāra.