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  1. Johannes Aagaard (2002). The Hidden Way: A Study in Modern Religious Esoterism. Munshiram Manoharlal Publishers.
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  2. Kala Acharya, Nicholas Manca & Lalita Namjoshi (eds.) (1999). A Dialogue: Hindu-Christian Cosmology and Religion. Somaiya Publications.
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  3. Tanaji Acharya (1990). Relevance of Indian Philosophy to Modern Society. Distributor, Indo-Vision.
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  4. Michael Adam (1976). Wandering in Eden: Three Ways to the East Within Us. Distributed by Random House.
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  5. Prabhakar Adsule (1998). An Introduction to the Science of Psychic Condensate Phase of Patanjali: Patanjali's Thoughts Re-Looked in the Light of Emerging Quantum Science. Sudha Kiran.
  6. M. M. Agrawal (1982). The Philosophy of Non-Attachment: The Way to Spiritual Freedom in Indian Thought. Motilal Banarsidass.
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  7. Review author[S.]: C. P. Ramaswami Aiyar (1961). The Concept of Freedom: An Indian Reaction. Philosophy East and West 11 (3):153 - 160.
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  8. Ashok Aklujkar (2001). Reincarnation Revisited Rationally. Journal of Indian Philosophy 29 (1/2):3-15.
  9. Mikael Aktor (2002). Rules of Untouchability in Ancient and Medieval Law Books: Householders, Competence, and Inauspiciousness. [REVIEW] International Journal of Hindu Studies 6 (3):243-274.
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  10. Miri Albahari (2002). Against No-Ātman Theories of Anattā. Asian Philosophy 12 (1):5-20.
    Suppose we were to randomly pick out a book on Buddhism or Eastern Philosophy and turn to the section on 'no-self' (anatt?). On this central teaching, we would most likely learn that the Buddha rejected the Upanisadic notion of Self (?tman), maintaining that a person is no more than a bundle of impermanent, conditioned psycho-physical aggregates (khandhas). The rejection of ?tman is seen by many to separate the metaphysically 'extravagant' claims of Hinduism from the austere tenets of Buddhism. The status (...)
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  11. Daniel Albuquerque (1998). Freedom and Future: An Imaginary Dialogue with Sri Aurobindo. Sri Aurobindo Ashram.
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  12. K. P. Aleaz (2005). Christian Responses to Indian Philosophy. Punthi Pustak.
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  13. Douglas Allen (2007). Mahatma Gandhi on Violence and Peace Education. Philosophy East and West 57 (3):290-310.
    : Gandhi can serve as a valuable catalyst allowing us to rethink our philosophical positions on violence, nonviolence, and education. Especially insightful are Gandhi's formulations of the multidimensionality of violence, including educational violence, and the violence of the status quo. His peace education offers many possibilities for dealing with short-term violence, but its greatest strength is its long-term preventative education and socialization. Key to Gandhi's peace education are his ethical and ontological formulations of means-ends relations; the need to uncover root (...)
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  14. Harvey P. Alper (1979). Śiva and the Ubiquity of Consciousness: The Spaciousness of an Artful Yogi. [REVIEW] Journal of Indian Philosophy 7 (4):345-407.
  15. Anant Sadashiv Altekar (1952). Sources of Hindu Dharma in its Socio-Religious Aspects. Sholapur, Institute of Public Administration.
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  16. Anirbāṇa (1971). To Live Within. G. Allen & Unwin.
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  17. David Appelbaum (1987). The Fact of Reason: Kant's Prajna-Perception of Freedom. [REVIEW] Journal of Indian Philosophy 15 (1):87-98.
    I have been experimental in my comparative approach, using the instrument of Hua-yen Buddhism to investigate Kant's ‘fact or reason’. What has been demonstrated? Certainly, the hypothesis that comparative study is flexible enough to illuminate strands of our own philosophical tradition is both interesting and compelling. But for Kant, does the study of practicability with reference to the buddhi-mind end in the perception of the dharmadhatu? I have marshalled some evidence to support this theory, implicit throughout the Second Critique. At (...)
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  18. Dan Arnold (2005). Is Svasaṃvitti Transcendental? A Tentative Reconstruction Following Śāntarakṣita. Asian Philosophy 15 (1):77 – 111.
  19. B. L. Atreya (1962). The Elements of Indian Logic. Moradabad, Darshana Printers.
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  20. K. Bagchi (1981). Towards a Metaphysic of Self. Journal of Indian Philosophy 9 (1):19-37.
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  21. Krishna Prakash Bahadur (1995). A Source Book of Hindu Philosophy. Ess Ess Publ..
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  22. Ramkrishna Bhattacharya (2013). The Base Text and Its Commentaries: Problems of Representing and Understanding the Cārvāka/Lokāyata. Argument: Biannual Philosophical Journal 3 (1):133-149.
    The base texts of most of the philosophical systems of ancient India are in the form of a collection of aphorisms (sūtra-s). The aphorisms are so brief and tersely worded that their significance can seldom be understood without the help of a commentary or commentaries. Sometimes, the literal meaning of an aphorism needs to be qualified or modified by an explanation found in the commentary. If a reader relies exclusively on the literal meaning of the aphorisms in the base text (...)
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  23. Thom Brooks (2013). Philosophy Unbound: The Idea of Global Philosophy. Metaphilosophy 44 (3):254-266.
    The future of philosophy is moving towards “global philosophy.” The idea of global philosophy is the view that different philosophical approaches may engage more substantially with each other to solve philosophical problems. Most solutions attempt to use only those available resources located within one philosophical tradition. A more promising approach might be to expand the range of available resources to better assist our ability to offer more compelling solutions. This search for new horizons in order to improve our clarity about (...)
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  24. Eric M. Buck (2003). J. Richard Wingerter, Beyond Metaphysics Revisited: Krishnamurti and Western Philosophy Reviewed By. [REVIEW] Philosophy in Review 23 (2):151-153.
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  25. Mohit Chakrabarti (1995). The Gandhian Philosophy of Man. Indus.
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  26. Balaganapathi Devarakonda (2012). Review of Indian Philosophy in English. Philosophical Papers:206-212.
    The present work is an attempt to show that ‘important and original philosophy was written in English, in India, by Indians’ from the late 19th c through the middle of 20th c. (xiv). In fact, it tells us that these works ‘sustained the Indian philosophical tradition and were creators of its modern avatar.’ (xiv) The authors of these works ‘pursued Indian philosophy in a language and format that could render it both accessible and acceptable to the Anglophone world abroad.’ (xiv).
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  27. Balaganapathi Devarakonda (2009). Richness of Indian Symbolism and Changing Perspectives. In Paata Chkheidze, Hoang Thi To & Yaroslav Pasko (eds.), Symbols in Cultures and Identities in a Time of Global Interaction.
    My aim in this paper is to explicate the diversity of Indian Symbolism and to show the changing patterns of symbols. The first part is mostly descriptive and interpretative and tries to bring out the different forms of Indian Symbolism. The second part tries to bring out the different kinds of changes that are possible with regard to symbols.
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  28. Shriniwas Hemade (2014). तत्त्वज्ञान, ब्रह्मज्ञान आणि दर्शन Tattvanjan, Brahmjnan and Darsan. In Girish Kuber & Abhijit Tamhane (eds.), Article in weekly column daily Loksatta in Maharashtra (Indian Express Group). Indian Express Group 6.
    तत्त्वज्ञान, ब्रह्मज्ञान आणि दर्शन is the 13 article of the weekly column in Daily Loksatta, Marathi publication of Indian Express Group India. The Column is entitled as Tattvabhan तत्त्वभान – A Philosophical Counsciousness. Present article is published on 27th March 2014, explains the meaning and usage of the three terms mentioned in the Title. – Dr. Shriniwas Hemade – Author, shriniwas.sh@gmail.com.
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  29. Merina Islam (ed.) (2015). The Religious-Philosophical Dimensions. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    The book, “The Religious-Philosophical Dimensions” is the outcome of the second online session organized by Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra) with the theme “Development of Philosophy in India” held on 24th June, 2014. Indian philosophy is the name given to different philosophical thoughts that grew and developed on Indian soil. Philosophy in India has a very ancient origin. In fact, philosophical speculations started in India in the Vedic age itself. Freethinking sages of ancient India speculated (...)
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  30. Joseph Kaipayil (2009). Relationalism: A Theory of Being. Bangalore: JIP Publications.
    In this work, the author tries to give an ontological foundation and framework for relationalism, by interpreting the meaning of being in terms of particular (individual) in its relationality. This work provides many an insight into how we can look at not only metaphysics but epistemology and ethics as well from a relationalist point of view.
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  31. Joseph Kaipayil (2008). An Essay on Ontology. Kochi: Karunikan Books.
    In this work, the author elaborates on his position on philosophy and ontology. Not only does he defend critical ontology and metaphysics but he also dismisses any kind of speculative ontology and metaphysics as epistemologically untenable. Furthermore, in this work, the author puts together for the first time his relationalist theory of being, called “ontic relationalism" .
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  32. Joseph Kaipayil (2003). Human as Relational: A Study in Critical Ontology. Bangalore: Jeevalaya Institute of Philosophy.
    This book is an attempt to understand the human being, using the method of critical ontology. The human person, as an embodied conscious being, stands in triple relationality with the world around them, maintains the author. I-exist, I-know and I-act are respectively the ontic, epistemic and ethic relationality of our being.
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  33. Joseph Kaipayil (2002). Critical Ontology: An Introductory Essay. Bangalore: Jeevalaya Institute of Philosophy.
    This monograph contains the author’s initial reflections on "critical ontology." Conceived primarily as a method of doing philosophy in general and ontology in particular, critical ontology approves the Kantian critique of knowledge, without, however, endorsing its agnosticism of metaphysics.
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  34. Joseph Kaipayil (1995). The Epistemology of Comparative Philosophy: A Critique with Reference to P.T. Raju's Views. Rome: Centre for Indian and Inter-Religious Studies.
    Even as dismissive of pursuing Comparative Philosophy for achieving East-West synthesis in philosophy, the author maintains the need for “open philosophizing.” “Open philosophizing” is one characterized by dialogical openness to culturally diverse philosophical traditions and thought-patterns.
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  35. J. Krishnamurti (1985). Things of the Mind: Dialogues with J. Krishnamurti. Philosophical Library.
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  36. Swami Narasimhananda (2015). ‘Vedanta Brain and Islam Body’: Dr A P J Abdul Kalam. Prabuddha Bharata or Awakened India 120 (10):597-605.
    A brief life sketch of Dr A P J Abdul Kalam.
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  37. Swami Narasimhananda (ed.) (2012). Vivekananda Reader. Advaita Ashrama, Publication Dept..
    Section 1. Roots -- section 2. World prophets -- section 3. Epics and other narratives -- section 4. As many faiths so many paths -- section 5. Dynamic India -- section 6. Women power -- section 7. Education, culture, and art -- section 8. Interviews -- section 9. Poems -- section 10 Conversations -- section 11. Letters.
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  38. Dhruv Raina (forthcoming). Images and Contexts. Oxford University Press.
    This volume situates the historiography of science in India within a social theory of science. Focussing on several strands from the corpus of writing over the last 150 years, it examines the paradigm shift within science studies, the move away from a West-centric theory of science, and future trends and possibilities. The book explores ideas about the interplay between scientism and romanticism, internal and external accounts of science, creative tension between scientism and romanticism, model of colonial science and its relationship (...)
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  39. Dale Riepe (1964). K. H. Potter's "Presuppositions of India's Philosophies". [REVIEW] Philosophy and Phenomenological Research 24 (3):443.
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  40. Proyash Sarkar (2012). Arjuna:The Defeated Hero. Journal of East-West Thought 3 (September):75-86.
    The customary way of interpreting the dialogue between Arjuna and Kṛṣṇa in the Bhagavad-Gita is to consider it merely as an expression of the fear of the diffident Arjuna, who is depicted by almost all the commentators as being scared of fighting the battle, and Kṛṣṇa’s ingenuous solution to it. This paper argues that this common way of looking at the conflict leaves the central theme of the debate unattained and unsolved. The debate can also be viewed as a statement (...)
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  41. Ajit Kumar Sinha (ed.) (2014). Proceedings of the Symposia on Philosophy. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    The present book “Proceedings of the Symposia on Philosophy” edited by Late Prof. Ajit Kumar Sinha is a scholarly work, published by the Department of Philosophy, Kurukshetra University, Kurukshetra in 1966. It is collection of papers presented by eminent scholars at two symposia held at the Department of Philosophy, Kurukshetra University, Kurukshetra on 22nd and on 23rd March, 1965. The symposium "Concept of Philosophy in the mid-twentieth century" was held on March 22, 1965, and the symposium "Critique of the Value-system (...)
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  42. Desh Raj Sirswal, Dr. B.R. Ambedkar: A Modern Indian Philosopher.
    Dr. B.R. Ambedkar is one of the names that changed social order of the age-old tradition of suppression and humiliation. He was an intellectual, scholar & statesman and contributed greatly in the nation building. He led a number of movements to emancipate the downtrodden masses and to secure human rights to millions of depressed classes. He has left an indelible imprint through his immense contribution in framing the modern Constitution of free India. He stands as a symbol of struggle for (...)
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  43. Desh Raj Sirswal, The Role of Religious and Spiritual Values in Shaping Humanity (A Study of Dr. B.R. Ambedkar’s Religious Philosophy).
    Values are an important part of human existence, his society and human relations. All social, economic, political, and religious problems are in one sense is reflection of this special abstraction of human knowledge. We are living in a globalized village and thinking much about values rather than practice of it. If we define religion and spirituality we can say that religion is a set of beliefs and rituals that claim to get a person in a right relationship with God, and (...)
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  44. Desh Raj Sirswal (ed.) (2016). Dr. B.R. Ambedkar: The Maker of Modern India. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    Dr. B. R. Ambedkar is one of the most eminent intellectual figures of modern India. The present year is being celebrated as 125th Birth Anniversary of Dr. B. R. Ambedkar. Educationist and humanist from all over the world are celebrating 125th Birth Anniversary of Dr. B. R. Ambedkar by organizing various events and programmes. In this regard the Centre for Positive Philosophy and Interdiscipinary Studies (CPPIS) Pehowa (Kurukshetra) took an initiative to be a part of this mega event by organizing (...)
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  45. Desh Raj Sirswal (2016). Essays on Positive Philosophy. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    The present book, “Essays on Positive Philosophy” is an anthology of revised papers presented in several places. I am thankful to the organizers of the seminars who gave me an opportunity to share my ideas on their platform. The first paper “Philosophy and Values in Public Affairs: An Appraisal” presented in National Seminar on Philosophy in Practice: Making Sense of Human Existence organized by Society for Philosophical Praxis Counselling and Spiritual Healing held on 23rd Feb, 2014 at Department of Philosophy, (...)
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  46. Desh Raj Sirswal (ed.) (2016). Contemporary Indian Philosophy. Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    The 150th Birth Anniversary of Swami Vivekananda (1863-1902) will be celebrated all over the world during this year. The year long world-wide celebration of 150th birth anniversary of Swami Vivekananda was formally inaugurated by the President of India at Swamiji's Ancestral House on 18th January, 2013. His short speech was very inspiring, he made a significant remark after quoting the great historian A.L.Basham , “Swami Vivekananda was very relevant during his times, is more relevant now and will remain relevant as (...)
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  47. Desh Raj Sirswal (ed.) (2014). The Philosophy of Dalit Liberation. Centre for Studies in Educational, Social and Cultural Development (CSESCD), Pehowa (Kurukshetra).
    In this short title, we are presenting three essays on the philosophy of Dr. B.R.Ambedkar which discussed his ideas on casteism, social change, education, social justice, education, women issues, and democracy etc. These essays are the revised version of papers presented in the National Seminar on “Ambedkarite Quest on Egalitarian Revolution in India” (26th & 27th November, 2013) organized by the Centre for Dr. B. R. Ambedkar Studies, Kurukshetra University, Kurukshetra, Haryana. In the end of this book I included a (...)
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  48. Desh Raj Sirswal (2014). Proceedings of the Second Online Session of SPPIS HaryanaEdit. Dissertation, CPPIS
    Second Online Session -/- on the theme -/- Development of Philosophy in India -/- 24th June, 2014 -/- positive -/- Table of Content -/- Preface to the Second Session -/- Spirituality Some Philosophical trends : PROF. D.N.TIWARI -/- ROLE OF YOGA AND NATUROPATHY IN THE DEVELOPMENT OF AN IDEAL LIFE STYLE: PROF. SOHAN RAJ TATER -/- THE DEVELOPMENT OF EARLY MUSLIM PHILOSOPHY: DR MERINA ISLAM -/- THE RELEVANCE OF PHILOSOPHY IN THE 21ST CENTURY: DR. K.VICTOR BABU -/- Public Service Values (...)
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  49. Desh Raj Sirswal (2014). Swami Vivekananda , Indian Youth and Value Education. In Atanu Mohapatra (ed.), Vivekananda and Contemporary Education in India: Recent Perspectives. Surendra Publications 167-180.
    Swami Vivekananda is considered as one of the most influential spiritual educationist and thinker of India. He was disciple of Ramakrishna Paramahamsa and the founder of Ramakrishna Math and Ramakrishna Mission. He is considered by many as an icon for his fearless courage, his positive exhortations to the youth, his broad outlook to social problems, and countless lectures and discourses on Vedanta philosophy. For him, “Education is not the amount of information that is put into your brain and runs riots (...)
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  50. Desh Raj Sirswal (2013). Jyotiba Phule : A Modern Indian Philosopher. Darshan: International Refereed Quarterly Research Journal for Philosophy and Yoga 1 (3-4):28-36.
    JOTIRAO GOVINDRAO PHULE occupies a unique position among the social reformers of Maharashtra in the nineteenth century. While other reformers concentrated more on reforming the social institutions of family and marriage with special emphasis on the status and right of women, Jotirao Phule revolted against the unjust caste system under which millions of people had suffered for centuries and developed a critique of Indian social order and Hinduism. During this period, number of social and political thinkers started movement against such (...)
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