Search results for 'Indian Philosophy' (try it on Scholar)

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  1. Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving & Lu Teng, Mind and Attention in Indian Philosophy: Workshop Report, Question Two.score: 90.0
    This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This portion of the report explores the question: How can we train our attention, and what are the benefits of doing so?
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  2. Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving & Lu Teng, Mind and Attention in Indian Philosophy: Workshop Report.score: 90.0
    This report highlights and explores five questions that arose from the workshop on mind and attention in Indian philosophy at Harvard University, September 21st to 22nd, 2013: 1. How does the understanding of attention in Indian philosophy bear on contemporary western debates? 2. How can we train our attention, and what are the benefits of doing so? 3. Can meditation give us moral knowledge? 4. What can Indian philosophy tell us about how we perceive (...)
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  3. Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving & Lu Teng, Mind and Attention in Indian Philosophy: Workshop Report, Question Four.score: 90.0
    This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This portion of the report explores the question: What can Indian philosophy tell us about how we perceive the world?
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  4. Kevin Connolly, Mind and Attention in Indian Philosophy: Workshop Report, Question Five.score: 90.0
    This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This portion of the report explores the question: Are there cross-cultural philosophical themes?
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  5. Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving & Lu Teng, Mind and Attention in Indian Philosophy: Workshop Report, Question One.score: 90.0
    This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This part of the report explores the question: How does the understanding of attention in Indian philosophy bear on contemporary western debates?
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  6. Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving & Lu Teng, Mind and Attention in Indian Philosophy: Workshop Report, Question Three.score: 90.0
    This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This portion of the report explores the question: Can meditation give us moral knowledge?
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  7. Desh Raj Sirswal (ed.) (2013). Contemporary Indian Philosophy. CPPIS Pehowa.score: 90.0
    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 (...)
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  8. Balaganapathi Devarakonda (2009). Limitations and Alternatives: Understanding Indian Philosophy. Calicut University Research Journal, ISSN No. 09723348 (1):47-58.score: 90.0
    This paper attempts to articulate certain inadequacies that are involved in the traditional way of categorizing Indian philosophy and explores alternative approaches, some of which otherwise are not explicitly seen in the treatises of the history of Indian Philosophies. By categorization, I mean, classifying Indian philosophy into two streams, which are traditionally called as astica and nastica or orthodox and heterodox systems. Further, these different schools in the astica Darsanas and nastica Darsanas are usually numbered (...)
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  9. Shyam Ranganathan (2007). Ethics and the History of Indian Philosophy. Motilal Banarsidass Publishers.score: 90.0
    Ethics and the History of Indian Philosophy (Motilal Banarsidass 2007). Regretfully, it is not an uncommon view in orthodox Indology that Indian philosophers were not interested in ethics. This claim belies the fact that Indian philosophical schools were generally interested in the practical consequences of beliefs and actions. The most popular symptom of this concern is the doctrine of karma, according to which the consequences of actions have an evaluative valence. Ethics and the History of (...) Philosophy argues that the orthodox view in Indology concerning Indian ethics is false. The first half the book deals with theoretical issues in studying ethics: defining moral terms, understanding the subject matter of ethics so as to transcend culturally specific substantive commitments and touches upon issues of cross-cultural hermeneutics and translation. The second half consists of a systematic explication of the moral philosophical aspects of nine major Indian philosophical schools. I argue that “dharma” in its various uses in Indian philosophy is always rationally treated as a moral term—even in so called “ontological” employments of the term as seen in Buddhism and Jainism. In understanding “dharma” in this manner, the Indian philosophical tradition is replete with different versions of moral realism that fit tidily with other philosophical commitments of Indian philosophers. Pains are taken to show the breath of moral philosophical disagreement in this tradition. On a comparative note, some Indian moral philosophy resembles realist approaches of the Western tradition (such as the Non-natural realism of Neo-Platonism, or the Naturalism of Utilitarianism). Out of the major Indian philosophical schools, a slim minority are shown to be committed to moral irrealism while some are shown to regard their entire philosophical orientation as firmly planted within moral philosophy (such as Jainism, Buddhism, Purva Mimamsa and Yoga). In response to those who would argue that what Indian philosophers meant by “dharma” is very different from what moral philosophers in the West have meant by “ethical” or “good,” I argue that this is as vacuous as noting that Utilitarians have a different conception of the good from Deontologists. If philosophy is concerned with theoretical debate, as I argue it is, philosophical terms function to articulate such disagreements. The various seemingly desperate uses of “dharma” in the Indian tradition are no longer confusing or disorderly when we understand the theoretico-philosophical function of this term in Indian philosophical disputes. (shrink)
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  10. Thomas M. Norton-Smith (2010). The Dance of Person and Place: One Interpretation of American Indian Philosophy. State University of New York Press.score: 90.0
    Common themes in American Indian philosophy -- First introductions -- Common themes : a first look -- Constructing an actual American Indian world -- NelsonGoodman's constructivism -- Setting the stage -- Fact, fiction, and feeders -- Ontological pluralism -- True versions and well-made worlds -- Nonlinguistic versions and the advancement of understanding -- True versions and cultural bias -- Constructive realism : variations on a theme by Goodman -- True versions and cultural bias -- An American (...) well-made actual world -- Relatedness, native knowledge, and ultimate acceptability -- Native knowledge and relatedness as a world ordering principle -- Native knowledge and truth -- Native knowledge and verification -- Native knowledge and ultimate acceptability -- An expansive conception of persons -- A western conception of persons -- Native conceptions of animate beings and persons -- An American Indian expansive conception of persons -- The semantic potency of performance -- Opening reflections and reminders about performances -- Symbols and their performance -- The Shawnee naming ceremony -- Gifting as a world constructing performance -- Closing remarks about the semantic potency of performances -- Circularity as a world ordering principle -- Goodman briefly revisited -- Time, events, and history or space, place, and nature? -- Circularity as a world ordering principle -- Circularity and sacred places -- Closing remarks about circularity as a world ordering principle -- The dance of person and place -- American Indian philosophy as a dance of person and place -- Consequences, speculations, and closing reflections. (shrink)
     
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  11. Claus Oetke (2009). Some Issues of Scholarly Exegesis (in Indian Philosophy). Journal of Indian Philosophy 37 (5):415-497.score: 81.0
    The article deals with some facets of the phenomenon of the underdetermination of meaning by (linguistic) data which are particularly relevant for textual exegesis in the historico-philological disciplines. The paper attempts to demonstrate that lack of relevant information is by no means the only important reason why certain issues of interpretation cannot be definitely settled by means of traditional philological methods but that the objective nonexistence of pertinent data is equally significant. It is claimed that the phenomenon of objective under-determination (...)
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  12. Andrew J. Nicholson (2010). Unifying Hinduism: Philosophy and Identity in Indian Intellectual History. Columbia University Press.score: 81.0
    Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as (...)
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  13. Balaganapathi Devarakonda (2008-09). The Argumentative Tradition in Indian Philosophy. Journal of Philosophy, Culture and Traditions 5:173-186.score: 81.0
    A spirit of disintegration and disunity is conspicuous on the contemporary social, as well as philosophical scene. There is a celebration of fragments and differences. In such a scenario, no less than a person like Amartya Sen, an eminent economist and a Noble Laureate rose to the occasion and traced out the roots and the space for a democratic discourse that has been sustained in the Indian philosophical tradition. It is laudable that he opened up a discussion that will (...)
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  14. Matthew R. Dasti (2012). An Introduction to Indian Philosophy by Bina Gupta (Routledge 2012). [REVIEW] Religious Studies Review 38 (3):190.score: 75.0
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  15. Arindam Chakrabarti (2011). Troubles with a Second Self: The Problem of Other Minds in 11th Century Indian and 20th Century Western Philosophy. ARGUMENT 1 (1):23-35.score: 69.0
    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 (...)
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  16. Dale Maurice Riepe (1979). Indian Philosophy Since Independence. Exclusive Distributors, K. P. Bagchi.score: 66.0
    Chapter INTRODUCTION WHY STUDY INDIAN PHILOSOPHY TODAY ? Indian philosophy in the past has been ingenious and original, a worthy contender with Greek and ...
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  17. Karel Werner (1977). Yoga and Indian Philosophy. Motilal Banarsidass.score: 66.0
    It is therefore most appropriate that Yoga and Indian philosophy be given equal attention both in the context of academic research and in the framework of ...
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  18. Ignatius Viyagappa (1980). G.W.F. Hegel's Concept of Indian Philosophy. Università Gregoriana.score: 66.0
    INTRODUCTION The subtitle of this dissertation, "Brahman, the pure unity of thought within itself", which epitomizes Hegel's view of Indian philosophy and ...
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  19. Sue Hamilton (2001). Indian Philosophy: A Very Short Introduction. Oxford University Press.score: 66.0
    India has a long, rich, and diverse tradition of philosophical thought, spanning some two and a half millenia and encompassing several major religious traditions. Now, in this intriguing introduction to Indian philosophy, the diversity of Indian thought is emphasized. It is structured around six schools of thought that have received classic status. Sue Hamilton explores how the traditions have attempted to understand the nature of reality in terms of inner or spiritual quest and introduces distinctively Indian (...)
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  20. S. Radhakrishnan (1928). Indian Philosophy. Mind 37 (145):130-131.score: 66.0
    Oxford is pleased to be bringing back into print this classic two-volume work on Indian philosophy by one of India's greatest thinkers. First published in 1923, the work was revised in 1929.
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  21. Mysore Hiriyanna (1951). Outlines of Indian Philosophy. George Allen & Unwin.score: 66.0
    The beginnings of Indian Philosophy take us very far back to about the middle of the second millennium before christ.
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  22. Tara Chatterjea (2002). Knowledge and Freedom in Indian Philosophy. Lexington Books.score: 66.0
    In this groundbreaking collection of articles, Tara Chatterjea brings Indian philosophy into proximity with contemporary analytic thought.
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  23. Paulos Gregorios (ed.) (2002). Neoplatonism and Indian Philosophy. State University of New York Press.score: 66.0
    Preface R. Baine Harris Most Western scholars are not aware of the complexity, richness, and antiquity of Indian Philosophy. It is one of the oldest, ...
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  24. Mysore Hiriyanna (1949). The Essentials of Indian Philosophy. London, Allen & Unwin.score: 66.0
    The Essentials of Indian Philosophy provides a concise, connected account of Indian philosophy, and interpretation and criticism are provided within the limits ...
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  25. Jānakīnātha Kaula, N. B. Patil & Mrinal Kaul (eds.) (2003). The Variegated Plumage: Encounters with Indian Philosophy: A Commemoration Volume in Honour of Pandit Jankinath Kaul "Kamal". Sant Samagam Research Institute and Motilal Banarsidass Publishers, Delhi.score: 66.0
    The present volume adequately covers different aspects of Indian Philosophy and culture. The extensive section will provide impetus to further research in the subject.
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  26. Raja Ram Dravid (2001). The Problem of Universals in Indian Philosophy. Motilal Banarsidass Publishers.score: 66.0
    The author gives a critical and comprehensive study of the fundamental problem of universals in Indian Philosophy.
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  27. Bina Gupta (2011). An Introduction to Indian Philosophy: Perspectives on Reality, Knowledge, and Freedom. Routledge.score: 66.0
    An Introduction to Indian Philosophy offers a profound yet accessible survey of the development of India’s philosophical tradition. Beginning with the formation of Brahmanical, Jaina, Materialist, and Buddhist traditions, Bina Gupta guides the reader through the classical schools of Indian thought, culminating in a look at how these traditions inform Indian philosophy and society in modern times. Offering translations from source texts and clear explanations of philosophical terms, this text provides a rigorous overview of (...) philosophical contributions to epistemology, metaphysics, philosophy of language, and ethics. This is a must-read for anyone seeking a reliable and illuminating introduction to Indian philosophy. (shrink)
     
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  28. Shōryū Katsura (ed.) (1999). Dharmakīrti's Thought and its Impact on Indian and Tibetan Philosophy: Proceedings of the Third International Dharmakīrti Conference, Hiroshima, November 4-6, 1997. [REVIEW] Verlag Der Österreichischen Akademie Der Wissenchaften.score: 66.0
  29. Daya Krishna (1991). Indian Philosophy: A Counter Perspective. Oxford University Press.score: 66.0
    Most writings on Indian philosophy assume that its central concern is with moska, that the Vedas along with the Upanishadic texts are at its root and that it consists of six orthodox systems knowns as Mimamasa, Vedanta, Nyaya, Vaisesika, Samkhya, and Yoga, on the one hand and three unorthodox systems: Buddhism, Jainism and Carvaka, on the other. Besides these, they accept generally the theory of Karma and the theory of Purusartha as parts of what the Indian tradition (...)
     
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  30. Daya Krishna (2001). New Perspectives in Indian Philosophy. Rawat Publications.score: 66.0
    Machine generated contents note: 1 A Plea for a New History of Philosophy in India -- 2 Towards a Field Theory of Indian Philosophy: -- Suggestions for a New Way of Looking at Indian Philosophy -- II -- 3 Indian Philosophy in the First Millennium A.D.: -- Fact and Fiction -- 4 Where are the Vedas in the First Millennium AD.? -- 5 Vedinta in the First Millennium A.D.: The Case Study -- of (...)
     
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  31. Jitendranath Mohanty (1993). Essays on Indian Philosophy Traditional and Modern. Oxford University Press.score: 66.0
    Selected from the works of J. N. Mohanty over a forty-year period, these essays provide an intellectual biography of the man and insights into Eastern philosophy. Part I brings together various writings on problems in metaphysics, epistemology, and language, alongwith thoughtful treatments of notions such as experience, self consciousness, doubt, tradition, and modernity. Part II collects essays written during the exciting though turbulent years following India's independence, and they survey issues in social ethics, reform activities, and religion in the (...)
     
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  32. A. Raghuramaraju (2006). Debates in Indian Philosophy: Classical, Colonial, and Contemporary. Oxford University Press.score: 66.0
    This book traces the effects of colonialism and Western philosophy on Indian philosophical thought and highlights the elaborate debates that formed the pivot of the classical Indian tradition as opposed to the general tendency in contemporary Indian philosophy to avoid direct dialogue.
     
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  33. Shri Krishna Saksena (1970). Essays on Indian Philosophy. Honolulu,University of Hawaii Press.score: 66.0
    The story of Indian philosophy.--Basic tenets of Indian philosophy.--Testimony in Indian philosophy.--Hinduism.--Hinduism and Hindu philosophy.--The Jain religion.--Some riddles in the behavior of Gods and sages in the epics and the Purānas.--Autobiography of a yogi.--Jainism.--Svapramanatva and Svapraksatva: an inconsistency in Kumārila's philosophy.--The nature of Buddhi according to Sānkhya-Yoga.--The individual in social thought and practice in India.--Professor Zaehner and the comparison of religions.--A comparison between the Eastern and Western portraits of man in our time.
     
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  34. Rajendra Prasad (2008). A Conceptual-Analytic Study of Classical Indian Philosophy of Morals. Jointly Published by Centre for Studies in Civilization and Concept Pub. Co. For the Project of History of Indian Science, Philosophy, and Culture.score: 63.0
    Using recontructive ideas available in classical Indian original works, this book makes a departure in the style of modern writings on Indian moral philosophy.
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  35. Roy W. Perrett (1998). Truth, Relativism and Western Conceptions of Indian Philosophy. Asian Philosophy 8 (1):19 – 29.score: 63.0
    We (relatively few) Western analytic philosophers who also work on classical Indian philosophy commonly encounter puzzlement or suspicion from our colleagues in Western philosophy because of our Indian interests. The ubiquity of these attitudes is itself revealing of Western conceptions of Indian philosophy, though their origins lie in cultural history often unknown to those who hold them. In the first part of this paper I relate a small but significant slice of that history before (...)
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  36. Anthony Kennedy Warder (1998). A Course in Indian Philosophy. Motilal Banarsidass.score: 63.0
    The present volume appears to be the first general introduction, for English-reading students, to that which, in Indian tradition, corresponds to 'philosophy' ...
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  37. Jay Garfield & Arindam Chakrabarti (2013). Remembering Daya Krishna and G. C. Pande: Two Giants of Post-Independence Indian Philosophy. Philosophy East and West 63 (4):458-464.score: 63.0
    Daya Krishna(Photo courtesy of Jay Garfield)Govind Chandra Pande(Photo courtesy of his daughter amita sharma)Daya Krishna was the public face of Indian philosophy in the first half-century after Indian independence. Nobody on the Indian scene in that period came close to him in influence or in contribution to the profession. Nobody else in the world thought as hard or as fruitfully about the relation of Indian philosophy to that of the rest of the world, and (...)
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  38. K. S. Joshi (1968). Liberation: The Avowed Goal of Indian Philosophy. Philosophy East and West 18 (1/2):77-81.score: 63.0
    The author has sought to remove a confusion regarding the state of liberation, (which is the avowed goal of indian philosophy), Arising from a failure to distinguish between two states both called 'samadhi.' in one sense, 'samadhi' is a state of deep contemplation wherein the mind is made to concentrate on a particular object, To the exclusion of all other thoughts. Another state, Called 'nirvikalpa samadhi,' comes into being when the mind is perfectly silent, Yet watchful and sensitive, (...)
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  39. Nirbhai Singh (2008). Rethinking Indian Philosophy. Proceedings of the Xxii World Congress of Philosophy 45:329-336.score: 63.0
    Today India is being crushed between two millstones of internal disintegration of man’s personality and society vis-à-vis globalization. India’s spiritual culture and multiple human cultures are being crushed. Indian culture is a lived experience of the inner self. We are to develop an integrative world-view of Indian Philosophy. We are concerned with Indian Philosophy in 2008. Philosopher analyzes ideology for restoring justice in society. He creates values, judgement and tries to translate them in praxis. His (...)
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  40. Smita Talang (2008). Materialism in Indian Philosophy. Proceedings of the Xxii World Congress of Philosophy 2:185-189.score: 63.0
    Materialism is the oldest known philosophy. Philosophy was born as materialism and man had been essentially materialistic in character. In general, all our earliest experiences are of the material world. Philosophy means love for knowledge which is the unique characteristic of man. Man is never satisfied with mere food and shelter. Reason impels him towards a quest for knowledge. Philosophy is born at a man's attempt to have rational explanation of the universe around him and of (...)
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  41. Matthew R. Dasti (forthcoming). Skepticism in Classical Indian Philosophy. In Diego Machuca & Baron Reed (eds.), Skepticism from Antiquity to the Present.score: 60.0
    There are some tantalizing suggestions that Pyrrhonian skepticism has its roots in ancient India. Of them, the most important is Diogenes Laertius’s report that Pyrrho accompanied Alexander to India, where he was deeply impressed by the character of the “naked sophists” he encountered (DL IX 61). Influenced by these gymnosophists, Pyrrho is said to have adopted the practices of suspending judgment on matters of belief and cultivating an indifferent composure amid the vicissitudes of ordinary life. Such conduct, and the attitudes (...)
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  42. Johannes Bronkhorst (2004). Some Uses of Dharma in Classical Indian Philosophy. Journal of Indian Philosophy 32 (5-6):733-750.score: 60.0
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  43. Sthaneshwar Timalsina (2009). Consciousness in Indian Philosophy: The Advaita Doctrine of 'Awareness Only'. Routledge.score: 60.0
    This book focuses on the analysis of pure consciousness as found in Advaita Vedanta, one of the main schools of Indian philosophy.
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  44. Jay Garfield, Can Indian Philosophy Be Written in English? A Conversation with Daya Krishna.score: 60.0
    The period of British colonial rule in India is typically regarded as philosophically sterile. Indian philosophy written in English during the British colonial period is often ignored in histories of Indian philosophy, or, when considered explicitly, dismissed either as uncreative or as inauthentic. The late Daya Krishna thought hard about this at the end of his life, and we have been thinking about this in conversation with him. We show that this dismissal is unjustified and that (...)
     
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  45. Nalini Bhushan & Jay L. Garfield, Can Indian Philosophy Be Written in English? A Conversation with Daya Krishna.score: 60.0
    The period of British colonial rule in India is typically regarded as philosophically sterile. Indian philosophy written in English during the British colonial period is often ignored in histories of Indian philosophy, or, when considered explicitly, dismissed either as uncreative or as inauthentic. The late Daya Krishna thought hard about this at the end of his life, and we have been thinking about this in conversation with him. We show that this dismissal is unjustified and that (...)
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  46. Richard White (2010). Schopenhauer and Indian Philosophy. International Philosophical Quarterly 50 (1):57-76.score: 60.0
    Schopenhauer was one of the first Western philosophers to appreciate the significance of Indian philosophy. He comments on “the admirable agreement” between his own thought and the teachings of Buddhism, and he praises the wisdom of the Upanishads as among the most profound productions of the human mind. But how accurate is his grasp of Indian philosophy? In this essay I focus on three significant points of comparison: compassion, the illusory nature of the individual, and the (...)
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  47. Karel Werner (1980). Yoga and Indian Philosophy. A Rejoinder. Journal of Indian Philosophy 8 (2):199-203.score: 60.0
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  48. Nandita Bandyopadhyay (1982). The Concept of Similarity in Indian Philosophy. Journal of Indian Philosophy 10 (3):239-275.score: 60.0
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  49. J. N. Mohanty (1980). Understanding Some Ontological Differences in Indian Philosophy. Journal of Indian Philosophy 8 (3):205-217.score: 60.0
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  50. Matthew R. Dasti & Edwin F. Bryant (eds.) (2014). Free Will, Agency, and Selfhood in Indian Philosophy. Oxford University Press.score: 60.0
    If one were to make a list of the leading topics of debate in classical Indian philosophy, contenders might include the existence and nature of the self; the fundamental sources of knowledge; the nature of the engagement between consciousness and reality; the existence and nature of God/Brahman; the proper account of causation; the relationship between language and the world; the practices that best ensure future happiness; the most expedient method for any soteriological attainment (or not); or the fundamental (...)
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