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Jonardon Ganeri [46]J. Ganeri [3]
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Profile: Jonardon Ganeri (University of Sussex)
Profile: Jonardon Ganeri (University of Sussex)
  1. J. Ganeri (forthcoming). Reply to Jay Garfield. Philosophical Quarterly.
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  2. Jonardon Ganeri (ed.) (forthcoming). The Oxford Handbook of Indian Philosophy.
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  3. Jonardon Ganeri (2014). Philosophical Modernities: Polycentricity and Early Modernity in India. Royal Institute of Philosophy Supplement 74:75-94.
    The much-welcomed recent acknowledgement that there is a plurality of philosophical traditions has an important consequence: that we must acknowledge too that there are many philosophical modernities. Modernity, I will claim, is a polycentric notion, and I will substantiate my claim by examining in some detail one particular non-western philosophical modernity, a remarkable period in 16th to 17th century India where a diversity of philosophical projects fully deserve the label.
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  4. Jonardon Ganeri (2012). Identity as Reasoned Choice: A South Asian Perspective on the Reach and Resources of Public and Practical Reason in Shaping Individual Identities. Continuum.
    Drawing on Indian discussions of public and practical reason, the book argues that individual, moral, and political identity is a formation of reason.
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  5. Jonardon Ganeri (2012). The Self: Naturalism, Consciousness, and the First-Person Stance. Oxford University Press.
    Jonardon Ganeri presents a ground-breaking study of selfhood, drawing on Indian theories of consciousness and mind.
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  6. 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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  7. Panayiota Vassilopoulou & Jonardon Ganeri (2012). The Geography of Shadows: Souls and Cities in P. Pullman's His Dark Materials. Philosophy and Literature 35 (2):269-281.
    The soul is an elusive thing, and anyone who wants to describe it must do so with metaphors, painting it in a picture of words. The metaphors one chooses for this task will reflect the aspects one is most eager to promote of what it is to be a person, a living, breathing, thinking presence in the world. Popularly, the soul is often pictured as a little fellow inside one's head, a homunculus with whom one is in constant communication. Such (...)
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  8. J. Ganeri (2011). Emergentisms, Ancient and Modern. Mind 120 (479):671-703.
    Jaegwon Kim has argued (Kim 2006a) that the two key issues for emergentism are to give a positive characterization of the emergence relation and to explain the possibility of downward causation. This paper proposes an account of emergence which provides new answers to these two key issues. It is argued that an appropriate emergence relation is characterized by a notion of ‘transformation’, and that the real key issue for emergentism is located elsewhere than the places Kim identifies. The paper builds (...)
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  9. Jonardon Ganeri (2011). Artha: Meaning. OUP India.
    This book examines the theories of meaning or artha. It discusses approaches in different schools of thought-Grammarian, Mimamsika, Buddhist, early Naiyayika, Navya Naiyayika, and Vedantin-highlighting the significant relationship between 'word' and 'meaning/knowing/ knowledge'. The author probes and explores the tension between tenets of the Navya-Nyaya school and elucidates on the important changes brought about by the introduction of modes of thought in the theory of meaning. An important contribution to the philosophy of language, this volume demonstrates that classical Indian theory (...)
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  10. Jonardon Ganeri (2011). The Lost Age of Reason: Philosophy in Early Modern India, 1450-1700. Oxford University Press.
    The ancient texts are now not thought of as authorities to which one must defer, but regarded as the source of insight in the company of which one pursues the ...
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  11. Jonardon Ganeri (2010). A Return to the Self: Indians and Greeks on Life as Art and Philosophical Therapy. Royal Institute of Philosophy Supplement 85 (66):119-.
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  12. Jonardon Ganeri (2010). Philosophies of Path and Purpose'. In J. Sharma A. Raguramaraju (ed.), Grounding Morality. Routledge. 1.
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  13. Jonardon Ganeri (2010). Subjectivity, Selfhood and the Use of the Word 'I'. In Mark Siderits, Evan Thompson & Dan Zahavi (eds.), Self, No Self?: Perspectives From Analytical, Phenomenological, and Indian Traditions. Oup Oxford.
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  14. Jonardon Ganeri (2010). The Study of Indian Epistemology: Questions of Method—a Reply to Matthew Dasti and Stephen H. Phillips. Philosophy East and West 60 (4):541-550.
    I would like to thank the editors of Philosophy East and West for courteously asking me if I would like to respond to Matthew Dasti and Stephen Phillips' very thoughtful remarks about the review I wrote of Phillips' translation and commentary on the pratyakṣa chapter of Gaṅgeśa's Tattvacintāmaṇi, prepared in collaboration with N. S. Ramanuja Tatacharya (Phillips and Tatacharya 2004). Let me begin by reaffirming what I said at the beginning of my review, that the book is "a monumental and (...)
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  15. Jonardon Ganeri & M. Miri (2010). Sanskrit Philosophical Commentary. Journal of the Indian Council of Philosophical Research 27:187-207.
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  16. Amber Carpenter & Jonardon Ganeri (2009). Can You Seek the Answer to This Question?(Meno in India). Australasian Journal of Philosophy 88 (4):571-594.
    Plato articulates a deep perplexity about inquiry in ?Meno's Paradox??the claim that one can inquire neither into what one knows, nor into what one does not know. Although some commentators have wrestled with the paradox itself, many suppose that the paradox of inquiry is special to Plato, arising from peculiarities of the Socratic elenchus or of Platonic epistemology. But there is nothing peculiarly Platonic in this puzzle. For it arises, too, in classical Indian philosophical discussions, where it is formulated with (...)
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  17. Jonardon Ganeri (2008). Contextualism in the Study of Indian Intellectual Cultures. Journal of Indian Philosophy 36 (5-6):551-562.
    When J. L. Austin introduced two “shining new tools to crack the crib of reality”—the theory of performative utterances and the doctrine of infelicities—he could not have imagined that he was also about to inaugurate a shining new industry in the philosophy of the social sciences. But with its evident concern for the features to which “all acts are heir which have the general character of ritual or ceremonial,” Austin’s theory soon became indispensable in the analysis of ritual, linguistic and (...)
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  18. Jonardon Ganeri (2007). Review of Epistemology of Perception: Gaṅgeśa's Tattvacintāmaṇi, Jewel of Reflection on the Truth (About Epistemology): The Perception Chapter (Pratyakṣa-Khaṇḍa) Transliterated Text, Translation, and Philosophical Commentary. [REVIEW] Journal of the American Oriental Society 127 (3):349-354.
    The article reviews the book "Epistemology of Perception: Gaṅgeśa's Tattvacintāmaṇi, Jewel of Reflection on the Truth (About Epistemology): The Perception Chapter (Pratyakṣa-khaṇḍa) Transliterated Text, Translation, and Philosophical Commentary," by Stephen H. Phillips and N. S. Ramanuja Tatacharya.
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  19. Jonardon Ganeri (2007). The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology. Oxford University Press.
    Hidden in the cave : the Upaniṣadic self -- Dangerous truths : the Buddha on silence, secrecy and snakes -- A cloak of clever words : the deconstruction of deceit in the Mahābhārata -- Words that burn : why did the Buddha say what he did? -- Words that break : can an Upaniṣad state the truth? -- The imperfect reality of persons -- Self as performance.
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  20. Jonardon Ganeri (2007). Epistemology in PracīNa and Navya NyāYa (Review). Philosophy East and West 57 (1):120-123.
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  21. Jonardon Ganeri (2006). Artha =. Oxford University Press.
    This second volume in the Foundations of Philosophy in India series is an important contribution to the philosophy of language. Here Jonardon Ganeri highlights the significant relationship between semantic power and epistemic power to understand the important philosophical category of meaning.
     
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  22. Jonardon Ganeri (2006). Words That Burn: Why Did the Buddha Say What He Did? Contemporary Buddhism 7 (1):7-27.
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  23. Jonardon Ganeri (2005). Traditions of Truth – Changing Beliefs and the Nature of Inquiry. Journal of Indian Philosophy 33 (1):43-54.
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  24. Panayiota Vassilopoulou & Jonardon Ganeri (2005). Convivium Report. Philosophy Now 50:36-39.
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  25. Jonardon Ganeri (2004). An Irrealist Theory of Self. Harvard Review of Philosophy 12 (1):61-80.
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  26. Jonardon Ganeri (2004). Indian Logic. In Dov M. Gabbay, John Woods & Akihiro Kanamori (eds.), Handbook of the History of Logic. Elsevier. 1--309.
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  27. Jonardon Ganeri (2004). 10 The Ritual Roots of Moral. In Kevin Schilbrack (ed.), Thinking Through Rituals: Philosophical Perspectives. Routledge. 207.
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  28. Jonardon Ganeri (2004). The Ritual Roots of Moral Reason. In Kevin Schilbrack (ed.), Thinking Through Rituals: Philosophical Perspectives. Routledge. 207--33.
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  29. Jonardon Ganeri (2003). Ancient Indian Logic as a Theory of Case-Based Reasoning. Journal of Indian Philosophy 31 (1/3):33-45.
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  30. Jonardon Ganeri (2002). Jaina Logic and the Philosophical Basis of Pluralism. History and Philosophy of Logic 23 (4):267-281.
    What is the rational response when confronted with a set of propositions each of which we have some reason to accept, and yet which taken together form an inconsistent class? This was, in a nutshell, the problem addressed by the Jaina logicians of classical India, and the solution they gave is, I think, of great interest, both for what it tells us about the relationship between rationality and consistency, and for what we can learn about the logical basis of philosophical (...)
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  31. Jonardon Ganeri (2002). Why Truth? Thesnake Sūtra. Contemporary Buddhism 3 (2):127-139.
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  32. Jonardon Ganeri (2001). Argumentation, Dialogue and the Kathāvatthu. Journal of Indian Philosophy 29 (4):485-493.
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  33. Jonardon Ganeri (2001). Objectivity and Proof in a Classical Indian Theory of Number. Synthese 129 (3):413 - 437.
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  34. Jonardon Ganeri (2001). Philosophy in Classical India: Proper Work of Reason. Routledge.
    Original in content and approach, Philosophy in Classical India focuses on the rational principles of Indian philosophical theory, rather than the mysticism usually associated with it. Ganeri explores the philosophical projects of a number of major Indian philosophers and looks into the methods of rational inquiry deployed within these projects. In so doing, he illuminates a network of mutual reference and criticism, influence and response, in which reason is simultaneously used constructively and to call itself into question.
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  35. Jonardon Ganeri (2000). Cross-Modality and the Self. Philosophy and Phenomenological Research 61 (3):639-658.
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  36. Jonardon Ganeri (1999). Self-Intimation, Memory and Personal Identity. Journal of Indian Philosophy 27 (5):469-483.
  37. Jonardon Ganeri (1999). Semantic Powers: Meaning and the Means of Knowing in Classical Indian Philosophy. Oxford University Press.
    Jonardon Ganeri gives an account of language as essentially a means for the reception of knowledge. The semantic power of a word and its ability to stand for a thing derives from the capacity of understanders to acquire knowledge simply by understanding what is said. Ganeri finds this account in the work of certain Indian philosophers of language, and shows how their analysis can inform and be informed by contemporary philosophical theory.
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  38. Jonardon Ganeri, Paul Noordhof & Murali Ramachandran (1998). For a (Revised) PCA-Analysis. Analysis 58 (1):45–47.
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  39. Jonardon Ganeri (1996). “Ākāśa” and Other Names. Journal of Indian Philosophy 24 (4):339-362.
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  40. Jonardon Ganeri (1996). ??K??A? And Other Names. Journal of Indian Philosophy 24 (4):339-362.
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  41. Jonardon Ganeri (1996). Meaning and Reference in Classical India. Journal of Indian Philosophy 24 (1):1-19.
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  42. Jonardon Ganeri (1996). The Hindu Syllogism: Nineteenth-Century Perceptions of Indian Logical Thought. Philosophy East and West 46 (1):1-16.
    Following H. T. Colebrooke's 1824 'discovery' of the Hindu syllogism, his term for the five-step inference schema in the "Nyāya-sūtra," European logicians and historians of philosophy demonstrated considerable interest in Indian logical thought. This is in marked contrast with later historians of philosophy, and also with Indian nationalist and neo-Hindu thinkers like Vivekananda and Radhakrishnan, who downgraded Indian rationalist traditions in favor of 'spiritualist' or 'speculative' texts. This article traces the role of these later thinkers in the origins of the (...)
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  43. Jonardon Ganeri, Paul Noordhof & Murali Ramachandran (1996). Counterfactuals and Preemptive Causation. Analysis 56 (4):219–225.
    David Lewis modified his original theory of causation in response to the problem of ‘late preemption’ (see 1973b; 1986b: 193-212). However, as we will see, there is a crucial difference between genuine and preempted causes that Lewis must appeal to if his solution is to work. We argue that once this difference is recognized, an altogether better solution to the preemption problem presents itself.
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  44. Jonardon Ganeri (1995). Contextually Incomplete Descriptions: A New Counterexample to Russell? Analysis 55 (4):287 - 290.
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  45. Jonardon Ganeri (1995). Vyāunderset{Raise0.3emhbox{I and the Realist Theory of Meaningi and the Realist Theory of Meaning. Journal of Indian Philosophy 23 (4):403-428.
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  46. Jonardon Ganeri (1995). Vyā $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{D} $}}{D} " />I and the Realist Theory of Meaningi and the Realist Theory of Meaning. [REVIEW] Journal of Indian Philosophy 23 (4).
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  47. J. Ganeri (1994). Book Reviews. [REVIEW] Mind 103 (409):83-86.
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  48. Jonardon Ganeri (1990). Dharmakīrti on Inference and Properties. Journal of Indian Philosophy 18 (3):237-247.
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