This book retraces the severity of the impact of colonialism and Western philosophy on the making of Indian thought. It highlights the general tendency in contemporary Indian philosophy to avoid direct dialogue as opposed to the rich and elaborate debates that formed the pivot of classical Indian tradition. The author peruses works in and on Indian philosophy, searching for possible and hidden dialogues and identifies three important areas where there is a clear possibility of dialogue: between Swami Vivekananda and Mahatma (...) Gandhi, V.D. Savarkar and Mahatma Gandhi, and Sri Aurobindo and K.C. Bhattacharya. He retrieves these debates on state and pre-modern society, religion, and politics, and science and spiritualism respectively. He concludes by indicating possible directions that Indian philosophy can take, and explicates the nature of the postcolonial self not merely at a political level but by restoring the metaphysical texts of contemporary India. This book will be of considerable interest not only to students and scholars of Indian philosophy and religious studies but to scholars of politics and sociology as well. (shrink)
This, the third Volume in this Encyclopedia to deal with Buddhist philosophy, takes the reader from the middle of the sixth. Many of the authors and texts treated here are not well known to the casual student of Buddhism.
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.
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 concepts, such as karma (...) and rebirth. She also explains how Indian thinkers have understood issues of reality and knowledge-issues that re also an important part of the Western philosophical tradition. (shrink)
v. 1. The philosophy of the Veda and of the epic.--The Buddha and the Jina.--The Sāmkhya and the classical Yoga-system.--v. 2. The Nature-philosophical schools and the Vaiśeṣika system.--The system of the Jaina.--The materialism.
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 thinks about human (...) action. The essays in this volume question these assumptions and show that there is little ground for accepting them. A new counter-perspective is presented for the articulation of the Indian philosophical tradition that breaks from the traditional frame in which it has usually been presented. (shrink)
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 a Retrospective Illusion Imposed by th Historiography (...) -- of Indian Philosophy -- III -- 6 Prltftyasamutpada-Does it Say Anything New? -- 7 ilow Anekantika is Anekanta? Some Reflections on the -- Jain Theory of Anekfntavada -- IV -- 8 MTmamsa before JaiminT: Some Problems in the -- Interpretation of Rule in the Indian Tradition -- 9 The MTmamsaka versus Yajfiika: Some Further Problem in -- the Interpretation of Sruti in the Indian Tradition -- 10 Syena yaga: The Achilles Heel of Sruti in Indian Tradition -- 11 Is the Doctrine of Arthavada Compatible with the -- Idea of Srut? -- V -- 12 The Myth of the Prasthana TrayF -- 13 Is "Tattvam asi" The Same Type of Identity Statement as -- "The Morning Star is the Evening Star"? -- 14 Can the Analysis of Adhyasa ever Lead to an -- Advaitic Conclusion? -- 15 Was Acarya Samkara Responsible for the Disappearance -- of Buddhist Philosophy from India? -- VI -- 16 Is Nyaya Realist or Idealist? -- 17 Can Navya Nyaya Analysis Make a Distinction -- between Sense and Reference? -- VII -- 18 Did the GopTs Really Love Krsna?: Some Reflections -- on Bhakti as a Purusartha in the Indian Tradition -- 19 The Vamasrama Syndrome of Indian Sociology -- 20 'Shock-proof, 'Evidence-proof, 'Argument-proof -- World of Sampradayika Scholarship of Indian Philosophy -- 21 Nyaya; Realist or Idealist: Is the Debate Ended, the -- Argument Completed? -- Appendix. (shrink)
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 works (...) of Aurobindo, Gandhi, Vinobha, and Ramohan Roy. Part III comprises essays that treat the encounter between phenomenology and philosophy, between Eastern and Western philosophy, and does so through an incisive analysis of the major concerns of philosophy anywhere. The collection concludes with ruminations on the future of Indian philosophy. (shrink)
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.
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.
This work is indeed a masterly survey of Mahayana Buddhism, Advaita Vedanta and kashmira Shaivism which brings into rominence the author`s original contributions some of which are of outstanding merit for a correct appreciation of the ...
A Personal Introduction LESTER EMBREE 'I feel I have been living many fairy tales on this trip.' Sam IJsseling Some people probably still believe that phenomenology is about particular events individually felt.