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  1. Irina Kuznetsova, Jonardon Ganeri & Chakravarthi Ram-Prasad (eds.) (2012). Hindu and Buddhist Ideas in Dialogue: Self and No-Self. Ashgate.
    The debates between various Buddhist and Hindu philosophical systems about the existence, definition and nature of self, occupy a central place in the history of Indian philosophy and religion.
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  2. Chakravarthi Ram-Prasad (2012). Pluralism and Liberalism: Reading the Indian Constitution as a Philosophical Document for Constitutional Patriotism. Critical Review of International Social and Political Philosophy 16 (5):676-697.
    Liberalism and pluralism are seen as being in tension in liberal Western nation-states, while multiculturalism, as a policy of resource allocation to minority groups, has been the standard response to pluralization. This limits the pluralist potential of a constitutional liberalism. The fusion of a liberal theory of autonomous individuality with a pluralist theory of multiple belonging has to look beyond multicultural policy in order to enhance liberal commitments to citizens through pluralist provisions. An analysis of the Indian Constitution's Fundamental Rights, (...)
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  3. Rajesh Kasturirangan, Nirmalya Guha & Chakravarthi Ram-Prasad (2011). Indian Cognitivism and the Phenomenology of Conceptualization. Phenomenology and the Cognitive Sciences 10 (2):277-296.
    We perform conceptual acts throughout our daily lives; we are always judging others, guessing their intentions, agreeing or opposing their views and so on. These conceptual acts have phenomenological as well as formal richness. This paper attempts to correct the imbalance between the phenomenal and formal approaches to conceptualization by claiming that we need to shift from the usual dichotomies of cognitive science and epistemology such as the formal/empirical and the rationalist/empiricist divides—to a view of conceptualization grounded in the Indian (...)
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  4. Chakravarthi Ram-Prasad (2011). Against a Hindu God: Buddhist Philosophy of Religion in India (Review). Philosophy East and West 61 (3):560-564.
    The dramatic title Against a Hindu God: Buddhist Philosophy of Religion in India, while accurate enough in some respects, does not do justice to this subtle, densely argued, technically demanding, and often astonishingly wide-ranging book by Parimal Patil. The traces of the doctoral thesis that it was in a previous life are still there, evident in the concern to explain methodology to inquisitorial examiners and the reluctance to let any footnote go by if it can possibly be included. That said, (...)
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  5. Chakravarthi Ram-Prasad (2011). Indian Cognitivism and the Phenomenology of Conceptualization. Phenomenology and the Cognitive Sciences 10 (2):277-296.
    We perform conceptual acts throughout our daily lives; we are always judging others, guessing their intentions, agreeing or opposing their views and so on. These conceptual acts have phenomenological as well as formal richness. This paper attempts to correct the imbalance between the phenomenal and formal approaches to conceptualization by claiming that we need to shift from the usual dichotomies of cognitive science and epistemology such as the formal/empirical and the rationalist/empiricist divides—to a view of conceptualization grounded in the Indian (...)
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  6. Chakravathi Ram-Prasad (2011). The Phenomenal Separateness of Self: Udayana on Body and Agency. Asian Philosophy 21 (3):323 - 340.
    Classical Indian debates about ?tman?self?concern a minimal or core entity rather than richer notions of personal identity. These debates recognise that there is phenomenal unity across time; but is a core self required to explain it? Contemporary phenomenologists foreground the importance of a phenomenally unitary self, and Udayana's position is interpreted in this context as a classical Indian approach to this issue. Udayana seems to dismiss the body as the candidate for phenomenal identity in a way similar to some Western (...)
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  7. Chakravarthi Ram-Prasad (2010). Situating the Elusive Self of Advaita Vedãnta. In Mark Siderits, Evan Thompson & Dan Zahavi (eds.), Self, No Self?: Perspectives From Analytical, Phenomenological, and Indian Traditions. Oup Oxford.
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  8. Chakravarthi Ram-Prasad (2009). Alethic Knowledge : The Basic Features of Classical Indian Epistemology with Some Comparative Remarks on the Chinese Tradition. In M. T. Stepani͡ant͡s (ed.), Knowledge and Belief in the Dialogue of Cultures. Council for Research in Values and Philosophy.
     
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  9. Chakravarthi Ram-Prasad (2009). Indian Philosophy and the Consequences of Knowledge. Ars Disputandi 9:1566-5399.
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  10. Chakravarthi Ram-Prasad (2007). Studies in Advaita Vedanta: Towards an Advaita Theory of Consciousness (Review). Philosophy East and West 57 (1):107-110.
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  11. Chakravarthi Ram-Prasad (2003). Non-Violence and the Other a Composite Theory of Multiplism, Heterology and Heteronomy Drawn From Jainism and Gandhi. Angelaki 8 (3):3 – 22.
    (2003). Non-violence and the other A composite theory of multiplism, heterology and heteronomy drawn from jainism and gandhi. Angelaki: Vol. 8, No. 3, pp. 3-22.
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  12. Chakravarthi Ram-Prasad (2002). A Comparative Treatment of the Paradox of Confirmation. Journal of Indian Philosophy 30 (4):339-358.
  13. Chakravarthi Ram-Prasad (2002). Promise, Power, and Play: Conceptions of Childhood and Forms of the Divine. [REVIEW] International Journal of Hindu Studies 6 (2):147-173.
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  14. C. Ram-Prasad (2001). Saving the Self: Classical Hindu Theories on Consciousness and Contemporary Physicalism. Philosophy East and West 51 (3):378-392.
    Contemporary consciousness studies, where it is not explicitly religious, is mostly physicalist. Theories of self and consciousness in classical Hindu thought can easily be seen to contribute to religious issues in consciousness studies. But it is also the case that there is much in that that can be useful within broadly physicalist parameters of study as well. The Mīmāṃsā and Nyāya schools, while having (nonphysicalist) soteriological goals for the metaphysical self, nonetheless provide theories of its relationship with consciousness that allow (...)
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  15. Chakravarthi Ram-Prasad (2001). Knowledge and Liberation in Classical Indian Thought. Palgrave.
    Classical Indian schools of philosophy seek to attain a supreme end to existence--liberation from the cycle of lives. This book looks at four conceptions of liberation and the roles of analytic inquiry and philosophical knowledge in its attainment. The central motivation of Indian philosophy--the quest for the Highest Good--is situated in the analytic philosophical activity of key thinkers.
     
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  16. C. Ram-prasad (2000). Conceptuality in Question: Teaching and Pure Cognition in Yogacara-Madhyamaka. Religious Studies 36 (3):277-291.
    For Yogacara-Madhyamaka, enlightenment is free of the mistaken conceptual construction of subject and objects of desire. The Buddha's awakening was a state purified of concepts, without desire and suffering. But, subsequently, he compassionately taught of awakening, and teaching is conceptual. Can enlightenment be both cognitively pure and concept-utilizing? To secure cognitive purity while teaching, the philosophers argue that the enlightened person is cleansed of desire for subject and objects, rather than strictly free of concepts of subject and objects. To secure (...)
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  17. C. Ram-Prasad (2000). Knowledge and Action I: Means to the Human End in Bhātta Mīmāmsā and Advaita Vedānta. [REVIEW] Journal of Indian Philosophy 28 (1):1-24.
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  18. C. Ram-Prasad (2000). Knowledge and Action II: Attaining Liberation in Bhātta Mīmāmsā and Advaita Vedānta. [REVIEW] Journal of Indian Philosophy 28 (1):25-41.
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  19. C. Ram-Prasad (2000). Knowledge and Action I: Means to the Human End in BhāTta MÄ«māmsā and Advaita VedāNta. [REVIEW] Journal of Indian Philosophy 28 (1):1-24.
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  20. C. Ram-Prasad (2000). Knowledge and Action II: Attaining Liberation in BhāTta MÄ«māmsā and Advaita VedāNta. [REVIEW] Journal of Indian Philosophy 28 (1):25-41.
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  21. C. Ram-Prasad (1995). Dreams and the Coherence of Experience: An Anti-Idealist Critique From Classical Indian Philosophy. American Philosophical Quarterly 32 (3):225 - 239.
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  22. C. Ram-Prasad (1995). The Provisional World: Existenthood, Causal Efficiency and Śrī Har $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{s} $}}{s} " />A. [REVIEW] Journal of Indian Philosophy 23 (2):179-221.
    The problem which seems to remain with the Advaitin's non-realist account is that in giving up both the robust realist use of existenthood and the strong idealist use of cognitive verification, he seems to have weakened the connection between what must be the case and what is experienced. In explaining the nature of cognition, the realist says that existenthood (objects ontologically independent of cognition)must be the case; the idealist says that existenthoodmust not be the case. But in saying that existenthood (...)
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  23. C. Ram-Prasad (1993). Knowledge and the 'Real' World: Śrī Har $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{s} $}}{s} " />a and Thepramā $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{N} $}}{N} " />As. [REVIEW] Journal of Indian Philosophy 21 (2).
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  24. C. Ram-Prasad (1993). Knowledge and the 'Real' World: Śrī Harunderset{Raise0.3emhbox{a and thePramā Underset{Raise0.3emhbox{ As. [REVIEW] Journal of Indian Philosophy 21 (2):169-203.
    The section we have examined is a persuasive and sustained demolition of the realist strategy of deriving an invariable concomitance between the existenthood of the world and the system of validation (a system accepted by both parties as being the regulator of epistemic activity). This leaves the Advaitin with an absence of invariable concomitance. This is where the Advaitin wants to be. On his view, the absence of this concomitant dependence of the system of validation on an ‘existent’ world points (...)
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  25. C. Ram-Prasad (1993). Knowledge and the 'Real' World: Śrī Har $$\Underset{\Raise0.3em\Hbox{$\Smash{\Scriptscriptstyle\Cdot}$}}{s} $$ a and thePramā $$\Underset{\Raise0.3em\Hbox{$\Smash{\Scriptscriptstyle\Cdot}$}}{N} $$ As. [REVIEW] Journal of Indian Philosophy 21 (2):169-203.
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  26. C. Ram-Prasad (1993). Knowledge and the 'Real'world: Śrī Har\ Underset {\ Raise0. 3em\ Hbox {a and thePramā\ Underset {\ Raise0. 3em\ Hbox {As. [REVIEW] Journal of Indian Philosophy 21 (2):169-203.
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  27. Chakravarthi Ram-Prasad (1993). Dreams and Reality: The Śaṅkarite Critique of Vijñānavāda. Philosophy East and West 43 (3):405-55.
     
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