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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.
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  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 (1971/1972). 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.
  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. 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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  23. 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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  24. 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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  25. 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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  26. 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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  27. 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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  28. 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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  29. J. Krishnamurti (1985). Things of the Mind: Dialogues with J. Krishnamurti. Philosophical Library.
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  30. Desh Raj Sirswal (ed.) (2013). Contemporary Indian Philosophy. CPPIS Pehowa.
    Contemporary Indian Philosophy is related to contemporary Indian thinkers and contains the proceedings of First Session of Society for Positive Philosophy and Interdisciplinary Studies (SPPIS) Haryana. It is neither easy nor impossible to translate into action all noble goals set forth by the eminent thinkers and scholars, but we might try to discuss and propagate their ideas. In this session all papers submitted electronically and selected abstracts have been published on a website especially develop for this session. In this volume (...)
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  31. 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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  32. Desh Raj Sirswal (2011). Samkalin Bhartiya Samaj Mein Darshan Shastra ki Upadeyta (Hindi). Chintan 1 (01):37-40.
    This a article related to problems and mis conceptions about philosophical studies in India. In short it describe various basics problems faced by students and teachers.
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