This companion volume focuses on the application and practical ramifications of Indian ethics. It reports on contemporary wide-ranging social and communal challenges facing people in such diverse areas as women and ethics, politics, justice, bioethics and ecology. As a contemporary volume, it builds linkages between existing theories and emerging issues, problems and questions in today's India. The volume brings together contributions from philosophers and contemporary thinkers on practical ethics, exploring both the scope as well as boundaries or limits of ethics (...) when applied to everyday and real-life concerns and challenges facing India in the context of a troubled globalizing world. As such, this collection draws on multiple forms of writing and research, including classical essay form, reportage and interview, critical case studies and textual analyses The book will be of interest to scholars, researchers and students of Indian philosophy, Indian ethics, women's issues, social justice, environmental ethics, bioethics, animal ethics, and cross-cultural responses to dominant Western moral thought. It will also be useful to researchers working on Gandhi, sustainability, ecology, comparative philosophy, and dharma studies. (shrink)

A stimulating account of the wide range of approaches towards conceptualising emotions in classical Indian philosophical–religious traditions, such as those of the Upanishads, Vaishnava Tantrism, Bhakti movement, Jainism, Buddhism, Yoga, Shaivism, and aesthetics, this volume analyses the definition and validity of emotions in the construction of identity and self-discovery.

The aim of the article is to examine the indian theory of perception given best expression, According to the author, In the school of advaita vedanta. The peculiarity of the indian view is that it is quite unlike the representative theories current in the west. It can best be described as a "presentative" theory, Wherein the mind ("antahkarana") is presented directly with the object, Without the necessary mediation of sense-Organs. The "antahkarana" ('inner-Vehicle'), Unlike the 'mind' of locke, Is not a (...) passive recipient of "data", It is an active instrument ("pramana") in the process of perceiving. The advaita school maintains that the "antahkarana" 'goes out' through the respective sense-Organs (e.G., The eyes), Pervades the object of attention and transforms itself into the form of the object. The study also considers possible criticism of this theory in light of contemporary discussion of perception. (edited). (shrink)

The History of Indian Philosophy is a comprehensive and authoritative examination of the movements and thinkers that have shaped Indian philosophy over the last three thousand years. An outstanding team of international contributors provide fifty-eight accessible chapters, organis[=z]ed into three clear parts: knowledge, context, concepts philosophical traditions engaging and encounters: modern and postmodern. This outstanding collection is essential reading for students of Indian philosophy. It will also be of interest to those seeking to explore the lasting significance of this rich (...) and complex philosophical tradition, and to philosophers who wish to learn about Indian philosophy through western philosophical and contemporary comparative lens. For complete Contents and authors' abstracts per chapters go to title of the book under Routledge Taylor & Francis ; it is a usual http link not allowed to enter here.> Click on the External Links below . (shrink)

The _History of Indian Philosophy_ is a comprehensive and authoritative examination of the movements and thinkers that have shaped Indian philosophy over the last three thousand years. An outstanding team of international contributors provide over sixty accessible entries, organised into three clear parts: Knowledge, Context, Concepts Philosophical Traditions Engaging and Encounters: Modern and Postmodern. This outstanding collection is essential reading for students of Indian philosophy, and will also be of interest to those seeking to explore the lasting significance this rich (...) and complex philosophical tradition. (shrink)

: It is claimed that Comparative Philosophy of Religion (CPR) mistakenly builds on the dogmas of comparative religion (or history of religions) and philosophy of religion. Thus, the belief that there are things common and therefore comparable between two or more traditions and that these objects of comparison are of philosophical or theological significance are questions that continue to trouble the field. Just what does one compare, how does one choose what to compare or why, through what methodological and epistemic (...) tools, and who is it that carries out the tasks? But what has remained unasked and unanalyzed are the larger meta-questions concerning the motivation, civilizational presuppositions, cultural parochialism, or legacies of orientalism, modernity, and (post-)colonialism that together affect the boundedness of certain key categories and thematic issues in the comparative enterprise such as God or the Transcendent, Creation, the Problem of Evil, the Afterlife, Sin, Redemption, Purpose, and the End. Is difference with respect to alterity and altarity permissible? If so, what a postcolonial, differently gendered, cross-cultural critique would look like and what is left of CPR are two such questions explored here. (shrink)

Commemorative volume on Jaysankar Lal Shaw, b. 1939, Indian philosopher.

Contributed articles on Hindu and Buddhist philosophy.

There has been much written of late on the topic of panentheism. Dissatisfied with many contemporary descriptions of “panentheism” and the related “pantheism,” which we feel arise out of theistic presuppositions, we produce our own definition of sorts, rooted in and paying respect to the term’s etymology and the concept’s roots in Indian religion and western philosophy. Furthermore, we consider and comment on the arguments and comments concerning panentheism’s definition and plausibility put forth by Göcke, Mullins, and Nickel.

J. N. (Jitendra Nath) Mohanty (1928–2023). -/- Professor J. N. Mohanty has characterized his life and philosophy as being both “inside” and “outside” East and West, i.e., inside and outside traditions of India and those of the West, living in both India and United States: geographically, culturally, and philosophically; while also traveling the world: Melbourne to Moscow. Most of his academic time was spent teaching at the University of Oklahoma, The New School Graduate Faculty, and finally Temple University. Yet his (...) preeminent work in Husserlian phenomenology developed alongside his eminent work in Indian philosophy: describing his interests as “a fusion of disparate horizons.” -/- J. N. Mohanty was born September 26, 1928, in Cuttack (Odisha, East India). After graduating from high school, he went on to study both Indian and Western philosophy in Calcutta, earning bachelor’s and master’s degrees. There he read Whitehead and Kant’s First Critique; although he wanted to include mathematics in his curriculum, he was led instead to include Indian philosophy and Sanskrit. On the shelves of his teacher, Ras Vihar Das, he came upon a copy of the English translation (Ideas I, 1931) of Edmund Husserl’s classic Ideen I (1913), which presented Husserl’s ground-breaking conception of phenomenology. In 1952–1954 he left India for the first time, reaching Göttingen to study mathematics and philosophy, which earned him a doctorate in mathematics and “philosophy of mathematical sciences” (in his own words). In Göttingen, Mohanty found the powerful mathematical world that Husserl himself had earlier interacted with, where several Husserl students had formed the Göttingen school of phenomenology. During these years Mohanty studied primarily mathematics, alongside Kant and also Vedic Sanskrit. From his friend Günter Patzig, interpreter of Aristotle and Frege, Mohanty was drawn to Frege in relation to mathematical logic. He attended lectures of Heidegger, intrigued by his ontological thinking. Yet, despite the Husserlian legacy, Mohanty was completely self-taught in his studies of Husserl (as he has reported). With a doctorate in mathematics, and ideas from Kant and Frege in his philosophical background, Mohanty set about crafting his own conception of philosophy grounded in phenomenology, drawing on Husserl’s extensive work, critically sifting through Husserl’s texts and their emerging concepts of intentionality, meaning, subject, intersubjectivity, and world. In between he wrote his first book-length study: on phenomenological insights in Nicolai Hartmann and A. N. Whitehead (1958). -/- Over many decades Mohanty formulated and argued, in analytical detail, for a conception of phenomenology and its place in philosophy, later presented in a clear and concise book titled Transcendental Phenomenology: An Analytic Account (1989). Over these very decades the same scholar explored classical and recent Indian philosophy, thinking through kindred ideas of consciousness, self, and knowledge drawn from the Indian philosophical contexts. While writing on Nyāya theory of truth, he also pondered whether the world and finite individual are illusory or real, and whether Marx, Arendt, Gandhi (whom he heard speak in Calcutta), or Vinoba Bhave (with whom he marched across India for the land-grant movement) could best navigate post-Independent India’s social and svarāj or self-rule reforms. The two Mohantys, thinking through a vision of self and world, turned out to be “non-different” or “non-dual” as they each practiced critical phenomenology from both inside and outside the respective philosophical and cultural traditions. Numerous students, fellows, and colleagues or collaborators have benefited immensely from this infusion and unified approach to diversity in philosophical thought. In the 2000s, moving into retirement, Mohanty wrote two long books devoted to his understanding of Husserl and phenomenology and the calling of philosophy itself. This two-volume study shows Mohanty himself thinking through Husserl, critically, in The Philosophy of Edmund Husserl: A Historical Introduction (2008), and Edmund Husserl’s Freiburg Years: 1916–1938. As Mohanty worked on Husserl, he carefully indicated where he agreed and where he rejected or changed ideas, all part of his practice in phenomenology of “description and interpretation.” It was the same pattern he used in addressing the thought of Husserl vis-à-vis Kant or Frege or even Quine. -/- As Mohanty developed his understanding of phenomenology over the years, he wrote books on theory of meaning and the concept of intentionality, developing a model of ideal meaning and its foundation in intentionality, drawing on Husserl’s results. He followed these with the book Husserl and Frege (1982), linking the thought of those foundational figures for the “continental” and “analytic” traditions, respectively, in twentieth-century Western philosophy. Over his long career Mohanty addressed both traditions in his clear and accessible writing style. While developing his views on phenomenology, Mohanty regularly looked to “Husserl and his others,” evaluating views in Heidegger, Sartre, Merleau-Ponty, Ricoeur, and then Derrida and others in the wake of Husserl. With his background in Kant, Mohanty also looked toward Heidegger and Hegel in relation to Husserl’s later work in the Crisis (1935–38). Similarly, he looked to contemporary analytic philosophers, adjudicating his own, oft-wise Husserlian views in relation to Frege, Nagel, and others. Amid his active scholarly career, Mohanty co-founded the journal Husserl Studies, and was editorial advisor to Philosophy & Phenomenological Research, Philosophy East & West, Journal of Indian Philosophy, Sophia, among others. -/- Yet all this while Mohanty was also thinking and writing about Indian philosophy and its relation to phenomenology. In his own retrospective, Indian philosophy is “the permanent background” of his Husserlian thinking, while Kant is the recurrent Western background of his Husserlian phenomenology. Mohanty’s form of “transcendental phenomenology” evolved, in his own perspective, against the background of his studies of Navya-Nyāya on logic and Vedānta on consciousness, in Indian philosophy, and against the background of Kant’s First Critique on the transcendental, in Western philosophy. Accordingly, Mohanty’s study of logical form and of the intentionality of consciousness seeks a fusion of East and West in the conception of transcendental phenomenology. (Cf. Mohanty’s apt response to critics in The Empirical and the Transcendental (2000).) Even in the context of North American Husserl scholarship, Mohanty has exercised an earnest fusion of East and West. For the so-called East Coast and West Coast interpretations of Husserl’s crucial notion of noema both find a sympathetic spirit in J. N. Mohanty’s careful and nuanced interpretation of Husserlian transcendental phenomenology. With Mohanty the two faces of the noema are the logical (Fregean) and the phenomenal (Kantian), and these views of intentional structure join in consciousness—in a way resonant with Indian thought. -/- - David Woodruff Smith (UC Irvine) and Purushottama Bilimoria (SFSU, San Francisco; University of Melbourne) -/- For photo of Prof Mohanty visit APA online memorial_minutes2023 Courtesy of APA Memorial Minutes (& Proceedings) 2023 . (shrink)

This study, based on Bem’s gender schema theory, investigates gender differences in and the relationship between gender role characteristics and entrepreneurial self-efficacy of 261 female and 265 male entrepreneurs in China. The results show that male and female entrepreneurs did not differ significantly in ESE or in masculine gender role characteristics, but differed significantly in feminine gender role characteristics. Examining four different stages in the entrepreneurial life cycle, we find that for female entrepreneurs, feminine characteristics had a positive influence on (...) ESE in the searching and planning stages of entrepreneurship, and masculine characteristics had a positive influence on ESE in the searching stage. For male entrepreneurs, feminine characteristics had a positive influence on ESE in the searching and planning stages, and masculine characteristics had a positive influence on ESE in the marshaling and implementing stages. In addition, one feminine characteristic, “Friendly,” showed a positive association with male entrepreneurs’ ESE in the marshaling stage. Overall, the feminine gender role factor of “Friendly” and the masculine gender role factor of “Compete” played a greater role on ESE than other characteristics. Implications of the findings are discussed. This study contributes a new perspective to extant research on entrepreneurial self-efficacy and female entrepreneurship. (shrink)

Two of the most important contributions that Bimal Krishna Matilal made to comparative philosophy are his doctoral dissertation The Navya-Nyāya Doctrine of Negation: The Semantics and Ontology of Negative Statements in Navya-Nyāya Philosophy and his classic: Perception: An Essay on Classical Indian Theories of Knowing. In this essay, we aim to carry forward the work of Bimal K. Matilal by showing how ideas in classical Indian philosophy concerning absence and perception are relevant to recent debates in Anglo-analytic philosophy. In particular, (...) we focus on the recent debate in the philosophy of perception centering on the perception of absence. In her Seeing Absence, Anya Farennikova argues for the thesis that we literally see absences. Her thesis is quite novel within the contexts of the traditions that she engages: analytical philosophy of perception, phenomenology, and cognitive neuroscience. In those traditions there is hardly any exploration of the epistemology of absence. By contrast, this is not the case in classical Indian philosophy where the debate over the ontological and epistemological status of absence is longstanding and quite engaging. In what follows, we engage Farennikova’s arguments, and those of John-Rémy Martin and Jérome Dokic in their response to her work. Using the work of Matilal, Bilimoria and Shaw we show that there are several engaging ideas that can be taken from Indian philosophy into the terrain explored by Farennikova, and Martin & Dokic. Our aim is to provide an updated comparative engagement on absence and its perception for the purposes of enhancing future discussions within global philosophy. However, we do not aim to do this merely by focusing on the history of primary texts or on twentieth century commentary on primary texts. Instead, we hope to show that the living tradition of Indian philosophy that Matilal embodied carries forward in his students and colleagues as they revive, revise, and extend Indian philosophy. (shrink)

A number of different kinds of negation and negation of negation are developed in Indian thought, from ancient religious texts to classical philosophy. The paper explores the Mīmāṃsā, Nyāya, Jaina and Buddhist theorizing on the various forms and permutations of negation, denial, nullity, nothing and nothingness, or emptiness. The main thesis argued for is that in the broad Indic tradition, negation cannot be viewed as a mere classical operator turning the true into the false, nor reduced to the mainstream Boolean (...) dichotomy: 1 versus 0. Special attention is given to how contradiction is handled in Jaina and Buddhist logic. (shrink)

Wilhelm Halbfass deserves to be celebrated as a leading pioneer of the history of Indian philosophy in the modern era. The sheer volume of work in recent times and the extent of citations devoted to Halbfass' works well attest to the impact of his gallant endeavors. Dimitry Shevchenko's article "Wilhelm Halbfass and the Purposes of Cross-cultural Dialogue" in this issue of Philosophy East and West is a most recent attempt to take further the goals and contours charted by Halbfass, with (...) a focus, however, not so much on the history of Indian philosophy as on the prayojana of inter-cultural or cross-tradition discursive engagement and the ramifications thereof for comparative philosophy.This... (shrink)

The essay explores how God is conceived—if only just—in the works of two existentialist philosophers: Martin Heidegger and Karl Jaspers, one considers the mutual convergence and disarming divergence of their respective positions. In 1919, Martin Heidegger announced his distancing of himself from the Catholic faith, apparently liberating himself to pursue philosophical research unfettered by theological allegiances. Thereafter, the last of the Western metaphysicians takes his hammer to the ‘destruktion of onto-theology’—the piety of Greek philosophy and of Hellenized Judaeo-Christianity. The essay (...) argues that Heidegger provided both the platform and challenges reins for his long-time friend Karl Jaspers’ thinking on the question of the absconditus—‘absconded into hiding; hence lost, or better, the missing condition’—of the transcendent. One might avail one's critical perspective by considering ideas from Indian philosophy to balance the respective positions of the two humanist-Germanic protagonists. We proceed so with a view to reconfiguring the predominant monotheistically conceived conception of the deity, the place and limits of belief and philosophical faith, and the future of postdivinism in the global axis. (shrink)

This essay in the comparative metaphysic of nothingness begins by pondering why Leibniz thought of the converse question as the preeminent one. In Eastern philosophical thought, like the numeral 'zero' (śūnya) that Indian mathematicians first discovered, nothingness as non-being looms large and serves as the first quiver on the imponderables they seem to have encountered (e.g., 'In the beginning was neither non-being nor being: what was there, bottomless deep?' RgVeda X.129). The concept of non-being and its permutations of nothing, negation, (...) nullity, etc., receive more sophisticated treatment in the works of grammarians, ritual hermeneuticians, logicians, and their dialectical adversaries variously across Jaina and Buddhist schools. The present analysis follows the function of negation/the negative copula, nãn, and dialetheia in grammar and logic, then moves onto ontologies of non-existence and extinction and further suggestive tropes that tend to arrest rather than affirm the inexorable being-there of something. After a discussion of interests in being (existence), non-being and nothingness in contemporary metaphysics, the article examines Heidegger’s extensive treatment of nothingness in his 1929 inaugural Freiburg lecture, 'Was ist Metaphysik?', published later as 'What is Metaphysics?' The essay however distances itself from any pretensions toward a doctrine of Metaphysical Nihilism. (shrink)

This essay in the comparative metaphysic of nothingness begins by pondering why Leibniz thought of the converse question as the preeminent one. In Eastern philosophical thought, like the numeral ‘zero’ that Indian mathematicians first discovered, nothingness as non-being looms large and serves as the first quiver on the imponderables they seem to have encountered. The concept of non-being and its permutations of nothing, negation, nullity, etc., receive more sophisticated treatment in the works of grammarians, ritual hermeneuticians, logicians, and their dialectical (...) adversaries variously across Jaina and Buddhist schools. The present analysis follows the function of negation/the negative copula, nãn, and dialetheia in grammar and logic, then moves onto ontologies of non-existence and extinction and further suggestive tropes that tend to arrest rather than affirm the inexorable being-there of something., namely, ‘Thinking Negation in Early Hinduism and Classical Indian Philosophy’ ; and ‘Negation, Non-existents, and a Distinctive Pramāṇa in the Nyāya-Mīmāṃsā’ ).After a discussion of interests in being, non-being and nothingness in contemporary metaphysics, the article examines Heidegger’s extensive treatment of nothingness in his 1929 inaugural Freiburg lecture, ‘Was ist Metaphysik?’, published later as ‘What is Metaphysics?’ The essay however distances itself from any pretensions toward a doctrine of ‘Metaphysical’ at ‘Nihilism’. (shrink)

This book is one of the first wide-ranging academic surveys of the major types and categories of Hindu contemplative praxis. It explores diverse spiritual and religious practices within the Hindu traditions and Indic hermeneutical perspectives to understand the intricate culture of meditative communion and contemplation, devotion, spiritual formation, prayer, ritual, and worship. The volume extends and expands the conceptual reach of the fields of Contemplative Studies and Hindu Studies. The chapters in the volume cover themes in Hindu contemplative experience from (...) various texts and traditions including classical Sāṃkhya and Patañjali Yoga, the Bhāgavata Purāṇa, the role of Sādhana in Advaita Vedānta, Śrīvidyā and the Śrīcakra, the body in Tantra, the semiotics and illocution of Gauḍīya Vaiṣṇava sādhana, mantra in Mīmāṃsā, Vaiṣṇava liturgy, as well as cross-cultural reflections and interreligious comparative contemplative praxis. The volume presents indigenous vocabulary and frameworks to examine categories and concerns particular to the Hindu contemplative traditions. It traces patterns that cut across Hindu traditions and systems and discusses contrasting methods of different theological/philosophical schools evincing a strong plurality in Hindu religious thought and practice. The volume provides intra-religious comparisons that reveal internal complexity, nuances, and a variety of contemplative states and transformative practices that exist under the rubric of Hindu practices of interiority and reflection. With key insights on forms and functions of the contemplative experience along with their theologies and philosophies, the volume suggests new hermeneutical directions that will advance the field of contemplative studies. This book will be useful to scholars and researchers of religious and theological studies, contemplative studies, Hindu studies, consciousness studies, yoga studies, Indian philosophy and religion, sociology of religion, philosophy of religion, comparative religion, and South Asian studies, as well as general readers interested in the topic. (shrink)

There are three main questions one can ask about *intuition*. The analytical—phenomenological question is: what is the correct conceptual analysis and phenomenological account of intuition? The empirical-cognitive question is: what is the correct process-wise robust account of *intuition* phenomenon? In this paper we provide an answer to a third question, the cross-cultural question concerning sufficiently similar, yet distinct, uses of *intuition* in classical Indian philosophy. Our aim is to compare these uses of *intuition* to some conceptions of *intuition* in Western (...) philosophy. We conceive of our project here as an attempt to fill a gap in current research on *intuition*, which focuses predominantly on Western conceptions of rational intuition. (shrink)

This essay in the comparative metaphysic of nothingness begins by pondering why Leibniz thought of the converse question as the preeminent one. In Eastern philosophical thought, like the numeral 'zero' (śūnya) that Indian mathematicians first discovered, nothingness as non-being looms large and serves as the first quiver on the imponderables they seem to have encountered (e.g., 'In the beginning was neither non-being nor being: what was there, bottomless deep?' RgVeda X.129). The concept of non-being and its permutations of nothing, negation, (...) nullity, etc., receive more sophisticated treatment in the works of grammarians, ritual hermeneuticians, logicians, and their dialectical adversaries variously across Jaina and Buddhist schools. The present analysis follows the function of negation/the negative copula, nãn, and dialetheia in grammar and logic, then moves onto ontologies of non-existence and extinction and further suggestive tropes that tend to arrest rather than affirm the inexorable being-there of something. After a discussion of interests in being (existence), non-being and nothingness in contemporary metaphysics, the article examines Heidegger’s extensive treatment of nothingness in his 1929 inaugural Freiburg lecture, 'Was ist Metaphysik?', published later as 'What is Metaphysics?' The essay however distances itself from any pretensions toward a doctrine of Metaphysical Nihilism. (shrink)

Nietzsche represents in an interesting way the well-worn Western approach to Asian philosophical and religious thinking: initial excitement, then neglect by appropriation, and swift rejection when found to be incompatible with one’s own tradition, whose roots are inexorably traced back to the ‘ancient’ Greeks. Yet, Nietzsche’s philosophical critique and methods - such as ‘perspectivism’ - offer an instructive route through which to better understand another tradition even if the sole purpose of this exercise is to perceive one’s own limitations through (...) the eyes of the other: a self-destruktion of sorts. To help correct this shortcoming and begin the long overdue task of even-handed dialogue - or contemporary comparative philosophy - we will be served well by looking at Nietzsche’s mistakes, which in turn informed the tragic critic of the West of the last century, Martin Heidegger. We may learn here not to cast others in one’s own troubled image; and not to reverse cultural icons: Europe’s Superman, and Asia’s Buddha. (shrink)

The commentary engages Hegel’s anxieties as discussed in Robert Pippin’s lead paper on the question of Western ‘modernity’ in early 19th century: how did we get there, to the ‘dissatisfactions of European high culture’, after all the promises of the teleology of world-spirit (ecclesia spiritualis) and hermeneutik that Hegel mapped in the inexorable march of history. More importantly, we ask how does the rest of the world – the non-European, non-modern regions – fare or compare? Where do they belong in (...) the larger scheme of the world historical picture (Weltbild)? Hegel was not blinded by the lure of a modernising West that he had created; rather, he valued the contributions of other civilizations to the growth of the West. At least references to India, China, or Asia at large, from Herder onwards, did not escape him. But this part of the story is left out from modern accounts. While he suggested turning the gaze toward the East could be instructive for the triumphalism of the West, he was not sanguine about the prospect of the East ever catching up with the West; imperializing the aliens might work. But his anxiety about the incomplete determinate subjectivity of the modern West was not assuaged. That Hegel flirted with the Orient in moments of disappear tells us something about how he both drew West’s attention to the hidden philosophies of the East—especially to Indian dialectical logic—and paved the way for the ‘Europeanisation of the Earth’ (in Heidegger’s cautionary adage on Husserl’s dictum). (shrink)

In 1998, Clark and Chalmers articulated and defended the extended mind hypothesis. They argued, against the backdrop of functionalism about the mind, and for the specific case of the mental state type belief, that it is possible for a person's mind to extend out-side the boundary of their body. Departing from the framework of Indo-analytic comparative philosophy, we show that the Advaita Vedanta School of classical Indian philosophy, against the backdrop of a specific form of panpsychism, defended an account on (...) which a person's conscious experience, during an act of perceptual knowledge, is located outside the boundary of their body. Using the work of Adams and Maher on how to respond to Adams and Aizawa's coupling-constitution fallacy, we argue that the Advaita Vedanta account of mind can be taken to generate what we call the mind extension hypothesis -- the view that consciousness can extend outside of the body in perception. Recognizing the problematic nature of panpsychism as a metaphysical view about consciousness, we close by following work by Itay Shani on the real combination problem. We argue that the Advaita Vedanta account of panpsychism, as a kind of cosmopsychism, allows for a response to the so-called real combination problem proposed by Coleman. (shrink)

As a Festschrift, this book celebrates and honours the scholarly achievements of Professor Jaysankar Lal Shaw, one of the most eminent and internationally acclaimed comparative philosophers of our times. Original works by leading international philosophers and logicians are presented here, exploring themes such as: meaning, negation, perception and Indian and Buddhist systems of philosophy, especially Nyaya perspectives. -/- Professor Shaw’s untiring effort to solve some of the problems of contemporary philosophy of language, logic, epistemology, metaphysics and morals from the perspectives (...) of classical Indian philosophers or systems of philosophy is deserving of a tribute. Chapters in this volume reflect the diverse aspects of Shaw’s contribution to comparative philosophy and are organised into four sections: Language, Epistemology, Mathematics and Logic, Ethics and Politics. -/- These chapters would appeal to anyone interested in philosophy or East-West thinking, including students and professionals. Graduates and researchers with interests in epistemology, metaphysics, political philosophy, logic and non-western philosophy will find this work highly relevant. (shrink)