Presents the fundamental ideas of Indian thinkers that have shaped the mind of Indian from 1770 to the post-modern era in the middle of 20th century in India. Lists the most Indian influential figures in the field of philosophy, political theory, activicism such as Rabindranath Tagore, Ram Mohan Roy, Swami Vivekananda, and Mohandas Karamchand Gandhi.

In contemporary Western analytic philosophy, the classic analogical argument explaining our knowledge of other minds has been rejected. But at least three alternative positive theories of our knowledge of the second person have been formulated: the theory-theory, the simulation theory and the theory of direct empathy. After sketching out the problems faced by these accounts of the ego’s access to the contents of the mind of a “second ego”, this paper tries to recreate one argument given by Abhinavagupta (Shaiva (...) philosopher of recognition) to the effect that even in another’s body, one must feel and recognize one’s own self, if one is able to address that embodied person as a “you”. The otherness of You does not take away from its subjectivity. In that sense, just as every second person to whom one could speak is, first, a person, she is also a first person. Even as I regret that I do not know exactly how some other person is feeling right now, I must have some general access to the subjective experience of that other person, for otherwise what is it that I feel so painfully ignorant about? My subjective world is mine only to the extent that I recognize its continuity with a sharable subjective world where other I-s can make a You out of me. (shrink)

Since the late 1900s the business world has been under increasing pressure to demonstrate responsible social behaviour and the pressure continues to grow. Today, the role of business in society is on the Boardroom agenda and at stake are corporate reputation, innovation, competitiveness and growth. It is a clarion call, that either, the CEO and the Board manage it or someone else will manage it for them. As we know that we cannot solve our problems with the same level of (...) thinking that created them; therefore it is imperative that we look beyond the 20th century’s scientism and materialism dominated worldly ways for solutions. In view of the above, I believe that the ‘Indian Philosophy of Consciousness’ which focuses on practicing “better-worldliness” rather than “worldliness” and has developed over the past 4000 years has the potential to help business. Better worldliness is ‘a disposition towards life that is based on a Dharmic (righteous) way of conduct; a conduct with compassion and forbearance for fellow man, no matter what the nationality, or the colour of the skin, religion or caste.’ Society expects similar compassion and forbearance from business. (shrink)

Paradigms of historiography of philosophy in India have being changed since late 19th c. till present, depending on the social and cultural context of the history of Indian philosophy as a part of contemporary Indian culture. This change manifests itself in the conceptions of Indian historians concerning the teaching of Buddhist Mahāyāna school of Yogācāra (4th c. and later). Historians of colonial times, basing themselves on the philosophy of Neovedаntism (S. Radhakrishnan, S. Dasgupta), regarded (...) Buddhism as a derivate of late Vedic culture and Yogācāra as a teaching that reflected - though in an essentially transmuted form - the ideology of Upaniṣads. The latter, according to Neovedantists, was based on the postulate of the existence of the single cosmic soul - Brahman, the true human Self (Ātman) being identical to it. Historians of the late colonial and early postcolonial times (P.T. Raju, D.P. Chattopadhyaya, A.K. Chatterjee, partly also S. Dasgupta) brought Yogācāra closer to the teachings of European idealism, mainly to conceptions of G. Berkeley, G.W.F. Hegel, F. Bradley, J.E. McTaggart, trying to demonstrate a principal identity of fundamental problems in Indian and Western philosophy. At the same time, they brought Yogācāra together with the teaching of Brāhmaṇic school, Advaita Vedānta, regarded as another form of Indian idealism. In later times, following the evolution of contemporary Indian culture and changings in its social and political context, historians like D.J. Kalupahana became to analyze Yogācāra as a kind of philosophy of mind. All these facts show the dependence of strategies of historico-philosophical studies in India on its social, political and cultural context: in the Yogācāra teaching mainly those aspects call attention that a historian sees as the closest to the problematic field of contemporary philosophy. (shrink)

This book presents an alternative view of cosmopolitanism, citizenship and modernity in early 20th-century India through the multiple lenses of mysticism, travel, friendship, art, and politics.It makes a key intervention in the understanding of cosmopolitan modernity based on the lives and experiences of Rabindranath Tagore, Ananda Coomaraswamy, Sri Aurobindo, Mirra Alfassa, James Cousins, Paul Richard, Dilip Kumar Roy, and Taraknath Das. Using archival texts and photographs, Mohanty interrogates the ideas of tradition and modernity, the local and the global, (...) and Self and the world as integral to the conception of a cosmopolitan world order. The volume will interest scholars and students of modern Indian history, comparative literature, cultural studies, Indian philosophy, and South Asian studies and the general reader. (shrink)

Hypotheses about a mysterious ancient civilization were born in the eighteenth century among European intellectuals, who vied with each other to report on the high culture of India, supposedly having a universal mission. The impetus for this was the national consciousness awakened in European society back in the Renaissance. The European scientific community of the nineteenth century formed the term “Aryans”, which was originally used as a neutral term to define the Indo-European language family, as well as ancient (...) culture, and was synonymous with the term “Indo-Europeans”. The ethnonym “Arius” itself comes from the oldest Indian and Iranian sacred texts and meant “noble” or “luminous”. However, starting at the end of the 19th century, it began to be used to define “racial theories”, and later a specific nation, justifying their “natural right” to rule over the so-called “unelected” peoples. In the first half of the twentieth century, the term “Aryans” was used by the leaders of the Third Reich, which led to its final distortion, and the synonymous meaning “Indo-Europeans” was barely used. Since the second half of the twentieth century, the development of Indo-European/Aryan theories has taken on a new meaning, largely due to archaeological science. After the fall of the Iron Curtain scientists gained access to the civilizations of the Black Sea steppes and the Dnieper region of Ukraine, which was significantly limited during the communist years. At the end of the twentieth century, scientists received archaeological data not previously taken into account in Indo-European studies. Thus, with the development of research, the archaeological culture of Trypillia from the territory of Ukraine acquires the significance of the Indo-European or Proto-Indo-European culture, which, to a large extent, expands the idea of the ancient history of Europe. The paper considers the swastika symbol as a stereotypical marker of the Indo-European/ Aryan logos and its ideological inversion in the first half of the 20th century. Indo-European hypotheses underwent their significant formation and development precisely in the nineteenth and twentieth centuries. This particular period is historiographically well-covered in terms of research and therefore is included in this paper. At the same time, the paper also highlights new and promising methods of Indo-European issues researching that have already begun to be implemented in the twenty-first century. Since the formation and development of various Indo-European hypotheses in historical retrospect and an interconnected form is still an under-researched topic and has not been comprehensively considered in special scientific works, the author aims to carry out the above-mentioned research work. The study of the Indo-European hypotheses development covers the topics of the linguistic origin, worldview, local and racial hypotheses, examines Indo-European searches in the research of Ukrainian scholars, and reveals the subtopic of Trypillian culture and its specific symbolism, which corresponds to the above research topic. (shrink)

My analysis here is an attempt to bring out the main through-line in the development of Bulgarian philosophy of law today. A proper account of Bulgarian philosophy of law in the 20th century requires an attempt to find, on the one hand, a solution to epistemological and methodological problems in law and, on the other, a clear-cut influence of the Kantian critical tradition. Bulgarian philosophy of law follows a complicated path, ranging from acceptance and revision (...) of Kantian philosophy to the development of interesting theories on the logic of legal reasoning. (shrink)

This article is based on a discussion held in Athens in April 2002, in the framework of a research visit, supported by the National Technical University of Athens, among the following participants: Alexander Pavlovits Ogurtsov (APO), Svetlena Sergeevna Neretina (SSN), and Michalis Assimakopoulos (MA) who translated and annotated the Russian text. The later wishes to thank his Russian teachers in philosophy, E.A. Mamchur and language, A.A. Nekrasova The translation was reviewed and emended by E.M. Swiderski, editor of SEET.Svetlana Neretina (...) is senior researcher in the Institute of Philosophy of the Russian Academy of Sciences (RAS), doctor of philosophy, titled professor for medieval philosophy, author of: The Conceptualism of Peter Abelard (1994), Believing Reason (1995), Tropes and Concepts (1999), Time of Culture (2000, with A. Ogurtsov), articles and translations on Philosophy of culture, email, [email protected]. (shrink)

Daya Krishna and Twentieth-Century Indian Philosophy introduces contemporary Indian philosophy as a unique philosophical genre through the writings of one its most significant exponents, Daya Krishna (1924-2007). It surveys Daya Krishna's main intellectual projects: rereading classical Indian sources anew, his famous Samvad Project, and his ardent attempt to formulate a social and political theory that can better fit India's needs and challenges. Conceived as a dialogue with Daya Krishna and contemporaries, including his interlocutors, Krishnachandra (...) Bhattacharyya, Badrinath Shukla, Ramchandra Gandhi and Mukund Lath, this book is an engaging introduction to anyone interested in contemporary Indian philosophy and in the thought-provoking writings of Daya Krishna. (shrink)

In a world where philosophy has become "global" and yet is mainly written by scholars educated and/or writing in "top" universities, where syllabi must become more "inclusive" yet conform to the same academic style, Daya Krishna's philosophy is distinctively refreshing and thought-provoking.1 Professor at the University of Rajasthan, prolific author, unremitting correspondent in journals, letters, and dialogues, anti-conformist regarding the norms of Western academia and irreverent toward the "inalterability" of the philosophical Indian traditions, Daya Krishna's creative and (...) daring philosophical spirit is paid homage to by Daniel Raveh in his book, Daya Krishna and... (shrink)

The widespread impression that recent philosophy of science has pioneered exploration of the “social dimensions of scientific knowledge” is shown to be in error, partly due to a lack of appreciation of historical precedent, and partly due to a misunderstanding of how the social sciences and philosophy have been intertwined over the last century. This paper argues that the referents of “democracy” are an important key in the American context, and that orthodoxies in the philosophy of (...) science tend to be molded by the actual regimes of science organization within which they are embedded. These theses are illustrated by consideration of three representative philosophers of science: John Dewey, Hans Reichenbach, and Philip Kitcher.Author Keywords: Social dimensions of science; Logical positivism; Democracy; Context of discovery/justification; Goals of science. (shrink)

Adorno, an important selection by Horkheimer and Adorno (from Dialectic of Enlightenment), as well as works by Walter Benjamin, Leo Lowenthal, Herbert Marcuse, Norbert Elias, and Jurgen Habermas."--BOOK JACKET.

Indian Epistemology and Metaphysics introduces the reader to new perspectives on Indian philosophy based on philological research within the last twenty years. Concentrating on topics such as perception, inference, skepticism, consciousness, self, mind, and universals, some of the most notable scholars working in classical Indian philosophy today examine core epistemological and metaphysical issues. Philosophical theories and arguments from a comprehensive range of Indian philosophical traditions (including the Nyaya, Mimamsa, Saiva, Vedanta, Samkhya, Jain, Buddhist, materialist (...) and skeptical traditions, as well as some 20th century thought) are covered. The contributors to this volume approach the topics from both a philosophical and a philological perspective. They demonstrate the importance of the subject matter for an understanding of Indian thought in general and they highlight its wider philosophical significance. By developing an appreciation of classical Indian philosophy in its own terms, set against the background of its unique assumptions and historical and cultural development, Indian Epistemology and Metaphysics is an invaluable guide to the current state of scholarship on Indian philosophy. It is a timely and much-needed reference resource, the first of its kind. (shrink)

As indicated by its title, this book provides an overview of philosophy of science in the twentieth century. It focuses mostly on post-WWII philosophy of science, but it discusses earlier developme...

Sanchez and Sanchez have selected, edited, translated, and introduced some of the most influential texts in Mexican philosophy, which constitute a unique and robust tradition that will challenge and complicate traditional conceptions of philosophy. The texts collected here are organized chronologically and represent a period of Mexican thought and culture that emerged from the Mexican Revolution of 1910 and which culminated in la filosofia de lo mexicano (the philosophy of Mexicanness). Though the selections reflect on a variety (...) of philosophical questions, collectively they represent a growing tendency to take seriously the question of Mexican national identity as a philosophical question--especially given the complexities of Mexico's indigenous and European ancestries, a history of colonialism, and a growing dependency on foreign money and culture. More than an attempt to describe the national character, however, the texts gathered here represent an optimistic period in Mexican philosophy that aimed to affirm Mexican culture and philosophy as a valuable, if not urgent, contribution to universal culture. (shrink)

This book sheds new light on the fascinating - at times dark and at times hopeful - reception of classical Yoga philosophies in Germany during the nineteenth century. Written for non-specialists, Indian Philosophy and Yoga in Germany will be of interest to students and scholars working on 19th-century philosophy, Indian philosophy, comparative philosophy, Hindu studies, intellectual history, and religious history.

The author argues that Thomas Hobbes anticipates a set of questions about meaning and semantic order that come to fuller expression in the 20th century, in the writings of W.V.O. Quine, Ludwig Wittgenstein, Donald Davidson, Jacques Derrida, and Richard Rorty. Despite their different points of departure, these 20th-century writers pose a number of profound questions about the conditions for the stability of meaning, and about the conditions that govern the use of the term “language” itself. Though (...) the more recent debate benefits from a set of philosophical tools unavailable in the seventeenth century, the author further argues that Hobbes performs a number of maneuvers in his texts from which his 20th-century successors would profit. (shrink)

Set of studies of various movements and developments in 20th century philosophy in which Nicholas Rescher was involved as a participant.

Poincaré’s conventionalism has thoroughly transformed both the philosophy of science and the philosophy of mathematics. Not only proponents of conventionalism, such as the logical positivists, were influenced by Poincaré, but also outspoken critics of conventionalism, such as Quine and Putnam, were inspired by his daring position. Indeed, during the twentieth century, most philosophers of mathematics and of science engaged in dialogue with conventionalism. As is often the case with such complex clusters of ideas, there is no consensus (...) about the meaning of conventionalism in general, and Poincaré’s original version of it, in particular. Nonetheless, notions such as the under-determination, empirical equivalence, implicit definition, holism and conceptual relativity, all of which can be linked to Poincare's writings have become central to philosophy. This essay explores the impact of some of these notions on twentieth century philosophy of science. In addition to inspiration based on Poincare's actual views, it emphasizes directions based on misreading and unjustified appropriations of Poincaré. (shrink)

Continental philosophy is one of the twentieth century's most important and challenging philosophical movements. This major volume includes fourteen chapters on its major representatives and schools, including phenomenology, existentialism and postmodernism.

Continental philosophy is one of the twentieth century's most important and challenging philosophical movements. This major volume includes fourteen chapters on its major representatives and schools, including phenomenology, existentialism and postmodernism.

Continental philosophy is one of the twentieth century's most important and challenging philosophical movements. This major volume includes fourteen chapters on its major representatives and schools, including phenomenology, existentialism and postmodernism.

The Development In Nyaya, Mimamsa, Vedanta And Samkhya From The End Of Seventeenth Century Onwards Is Delineated In This Book And Which Reveals That It Is Not Only A Period Just Of Pariskata Or Subtle Refinement As Is Generally Believed But Also That Of Genuine Creative Innovation. The Same Can Be Said In The Field Of Alamkarasastra, Vyavaharasastra And Dharmasastra And Also In The Thinking Done In The Field Of Philosophy, Written In English Language, Since The Coming Of (...) The British. It Also Tries To Develop A New Methodology For The Historiography Of Thought, Which May Be Relevant To Other Fields Of History Writing As Well. It Also Suggests The Direction Which Further Works May Take In Future. (shrink)

The foundations of law have been the object ofintense philosophical scrutiny since antiquity.Most importantly, it has been asked whetherthere are really any foundations other thansheer force to be found once more comfortingillusions are abandoned. This paperinvestigates four influential theorists ofradical legal philosophy and postmodern thought who dealwith this problem in comparable ways despitetheir different theoretical outlooks. Themerits of these theories having been assessed,mentalism in ethics and law is introduced as apossible alternative to both the widespreadfoundationalism of the past and (...) theanti-foundationalism of the postmodern present. (shrink)

This paper is a contribution to the question of how aspects of science have been perceived through history. In particular, I will discuss how the contribution of axiomatics to the development of science and mathematics was viewed in 20th century philosophy of science and philosophy of mathematics. It will turn out that in connection with scientific methodology, in particular regarding its use in the context of discovery, axiomatics has received only very little attention. This is a (...) rather surprising result, since axiomatizations have been employed extensively in mathematics, science, and also by the philosophers themselves. (shrink)

A Short History of Ethics has over the past thirty years become a key philosophical contribution to studies on morality and ethics. Alasdair MacIntyre writes a new preface for this second edition which looks at the book 'thirty years on' and considers its impact. A Short History of Ethics guides the reader through the history of moral philosophy from the Greeks to contemporary times. MacIntyre emphasises the importance of a historical context to moral concepts and ideas showing the relevance (...) of philosophical queries on moral concepts and the importance of a historical account of ethics. A Short History of Ethics is an important contribution written by one of the most important living philosophers. Ideal for all philosophy students interested in ethics and morality. (shrink)

Includes: Gunther Anders, "Victims of Aggression"; Hannah Arendt, "From the Life of the Mind; " Ernst Bloch, "On Fine Arts in the Machine Age, From "The ...

Renowned philosopher J. N. Mohanty examines the range of Indian philosophy from the Sutra period through the 17th century Navya Nyaya. Instead of concentrating on the different systems, he focuses on the major concepts and problems dealt with in Indian philosophy. The book includes discussions of Indian ethics and social philosophy, as well as of Indian law and aesthetics.

Please see the extended abstract in the attached file.

An exceptional contribution to the teaching and study of Chinese thought, this anthology provides fifty-eight selections arranged chronologically in five main sections: Han Thought, Chinese Buddhism, Neo-Confucianism, Late Imperial Confucianism, and the early Twentieth Century. The editors have selected writings that have been influential, that are philosophically engaging, and that can be understood as elements of an ongoing dialogue, particularly on issues regarding ethical cultivation, human nature, virtue, government, and the underlying structure of the universe. Within those topics, issues (...) of contemporary interest, such as Chinese ideas about gender and the experiences of women, are brought to light. -/- Introductions to each main section provide an overview of the period, while brief headnotes to selections highlight key points. -/- The translations are the works of many distinguished scholars, and were chosen for their accuracy and accessibility, especially for students, general readers, and scholars who do not read Chinese. Special effort has been made to maintain consistency of key terms across translations. -/- Also included are a glossary, bibliography, index of names, and an index locorum of The Four Books. (shrink)

Written by one of Italy's leading contemporary thinkers and available in English for the first time, this book surveys the key themes in Continental aesthetics.

There are two main camps in 20th-century philosophy of time: A-theorists who believe in the dynamic model of reality, and B-theorists who maintain a static model of reality. After the publication of Putnam’s influential article, “time and physical geometry”, the implications of the Special Theory of Relativity became serious in metaphysical discussions about temporal reality. Some philosophers argued that this theory contradicts the dynamic model and implies the ontology of the static model, namely, the objective reality of (...) the present, past and future events. In response, some advocates of the dynamic model argued that there can be dynamic models in relativistic setting, though they are different, radically, from old theories of dynamic reality. In this paper, first, I shall discuss how special relativity contradicts the traditional dynamic model and, then, how new dynamic models imply a relative concept of reality, in contrast to its old absolute concept and, so, why these strategies are very unintuitive. Finally, I shall argue that this radical conceptual shift about reality is, not only unintuitive, but unwarranted and, in some sense, inconsistent as well. (shrink)

The aim of the paper is to present the main trends and tendencies in the philosophy of mathematics in the 20th century. To make the analysis more clear we distinguish three periods in the development of the philosophy of mathematics in this century: (1) the first thirty years when three classical doctrines: logicism, intuitionism and formalism were formulated, (2) the period from 1931 till the end of the fifties - period of stagnation, and (3) from (...) the beginning of the sixties till today when new tendencies putting stress on the knowing subject and the research practice of mathematicians arose. (shrink)