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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. 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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  7. 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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  8. Chakravarthi Ram-Prasad (2009). Indian Philosophy and the Consequences of Knowledge. Ars Disputandi 9:1566-5399.
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  9. 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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  10. 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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  11. Chakravarthi Ram-Prasad (2002). A Comparative Treatment of the Paradox of Confirmation. Journal of Indian Philosophy 30 (4):339-358.
  12. 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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  13. 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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  14. Chakravarthi Ram-Prasad (1993). Dreams and Reality: The Śaṅkarite Critique of Vijñānavāda. Philosophy East and West 43 (3):405-55.
     
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