Search results for 'Samkhya' (try it on Scholar)

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Bibliography: Samkhya in Asian Philosophy
  1.  44
    Marzenna Jakubczak (2014). The Purpose of Non-Theistic Devotion in the Classical Indian Tradition of Sāṃkhya–Yoga. ARGUMENT 4 (1):55-68.
    The paper starts with some textual distinctions concerning the concept of God in the metaphysical framework of two classical schools of Hindu philosophy, Sāṃkhya and Yoga. Then the author focuses on the functional and pedagogical aspects of prayer as well as practical justification of “religious meditation” in both philosophical schools. A special attention is put on the practice called īśvarapraṇidhāna, recommended in Yoga school, which is interpreted by the author as a form of non-theistic devotion. The meaning of (...)
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  2.  5
    Ołena Łucyszyna (2016). Classical Sāṁkhya on the Relationship Between a Word and Its Meaning. Journal of Indian Philosophy 44 (2):303-323.
    The aim of this article is to reconstruct the classical Sāṁkhya view on the relationship between a word and its meaning. The study embraces all the extant texts of classical Sāṁkhya, but it is based mainly on the Yuktidīpikā, since this commentary contains most of the fragments which are directly related to the topic of our research. The textual analysis has led me to the following conclusion. It is possible to reconstruct two different and conflicting views on the relationship between (...)
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  3.  86
    Marzenna Jakubczak (2011). The Collision of Language and Metaphysics in the Search for Self-Identity: On Ahaṃkāra and Asmitā in Sāṃkhya-Yoga. ARGUMENT 1 (1):37-48.
    The author of this paper discusses some major points vital for two classical Indian schools of philosophy: (1) a significant feature of linguistic analysis in the Yoga tradition; (2) the role of the religious practice (iśvara-pranidhana) in the search for true self-identity in Samkhya and Yoga darśanas with special reference to their gnoseological purposes; and (3) some possible readings of ‘ahamkara’ and ‘asmita’ displayed in the context of Samkhya-Yoga phenomenology and metaphysics. The collision of language and metaphysics refers (...)
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  4.  9
    Olena Lutsyshyna (2012). Classical Sāṁkhya on the Authorship of the Vedas. Journal of Indian Philosophy 40 (4):453-467.
    The question as to whether the Vedas have an author is the topic of vivid polemics in Indian philosophy. The aim of this paper is to reconstruct the classical Sāṁkhya view on the authorship of the Vedas. The research is based chiefly on the commentaries to the Sāṁkhyakārikā definition of authoritative verbal testimony given by the classical Sāṁkhya writers, for these fragments provide the main evidence (both direct and indirect) for the reconstruction of this view. The textual analysis presented in (...)
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  5.  28
    K. A. Jacobsen (2006). What Similes in Sāṃkhya Do: A Comparison of the Similes in the Sāṃkhya Texts in the Mahābhārata, the Sāṃkhyakārikā and the Sāṃkhyasūtra. [REVIEW] Journal of Indian Philosophy 34 (6):587-605.
    In Sāṃkhya similes are an important means to communicate basic philosophical teachings. In the texts similes are frequently used, especially in the Sāṃkhya passages in the Mahābhārata, in the Sāṃkhyakārikā and in the Sāṃkhyasūtra. This paper compares the similes in these three texts and analyses changes in the philosophy as revealed in the similes. A comparison of the similes of Sāṃkhya texts produced over more than one thousand years reveals changes in the emphasis in this philosophical system. The purpose of (...)
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  6.  13
    Olle Qvarnström (2012). Sāṃkhya as Portrayed by Bhāviveka and Haribhadrasūri. Journal of Indian Philosophy 40 (4):395-409.
    This article consists of a tentative exploration regarding the Buddhist portrayal and critique of Sāṃkhya epistemology and the theory of reflection (pratibimbavāda) as expressed in the Sāṃkhyatattvāvatāraḥ chapter of Bhāviveka’s 6th century Madhyamakahṛdayakārikā, and its auto-commentary the Tarkajvālā; and the Jain portrayal and critique of Sāṃkhya epistemology and the theory of reflection as expressed in Haribhadrasūri’s 8th century Śātravārtāsamuccaya (ŚVS) and Yogabindu. The article includes a translation of the Yogabindu, verses 444–457.
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  7.  6
    Isabelle Ratié (2014). A Śaiva Interpretation of the Satkāryavāda: The Sāṃkhya Notion of Abhivyakti and Its Transformation in the Pratyabhijñā Treatise. Journal of Indian Philosophy 42 (1):127-172.
    It is a well-known fact that the Śaiva nondualistic philosopher Utpaladeva (fl. c. 925–975) adopted the Sāṃkhya principle according to which the effect must exist in some way before the operation of its cause (satkāryavāda). Johannes Bronkhorst has highlighted the paradox inherent in this appropriation: Utpaladeva is a staunch supporter of the satkāryavāda, but whereas Sāṃkhya authors consider it as a means of proving the existence of an unconscious matter, the Śaiva exploits it so as to establish his monistic idealism, (...)
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  8.  2
    James Kimball (forthcoming). The Relationship Between the Bhāvas and the Pratyayasarga in Classical Sāṃkhya. Journal of Indian Philosophy:1-19.
    The relationship between the two classical Sāṃkhya paradigms of the conditions and the intellectual creation has been a matter of debate since the early days of modern Indology. The precise role of each of these paradigms in the broader Sāṃkhya system, as well as the relationship between them, is unclear from the text of Īśvarakṛṣṇa’s Sāṃ khyakārikā, and most of the classical commentaries on this text offer little clarification. Of these commentaries, the anonymous Yuktidīpikā provides the most detailed and extensive (...)
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  9. Ramesh Kumar Sharma (2004). Manyness of Selves, Samkhya, and K. C. Bhattacharyya. Philosophy East and West 54 (4):425-457.
    : Classical Sāmkhya, as represented by Īśvarakrsna's Sāmkhya-kārikā, is well known for its attempt to prove not only the reality but the plurality of selves (purusa-bahutva). The Sāmkhya argument, since it proceeds from the reality of the manyness of the bodies as its basic premise, approximates, even if not in every detail, the 'argument from analogy' in its traditional form (which the essay tries to explicate). One distinguished modern interpreter, K. C. Bhattacharyya, however, not satisfied with this account, attempts to (...)
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  10.  30
    Marzenna Jakubczak (2012). Why Didn't Siddhartha Gautama Become a Samkhya Philosopher, After All? In Irina Kuznetsova, Jonardon Ganeri & Chakravarthi Ram-Prasad (eds.), Hindu and Buddhist Ideas in Dialogue. Self and No-Self. Ashgate
    The chapter is divided into five sections. Firstly, I shall briefly describe the phenomenon of Kāpil Maṭh, a Sāṃkhya-Yoga āśrama founded in the early twentieth century by a charismatic Bengali scholar-monk Swāmi Hariharānanda Ᾱraṇya (1869–1947); while referring to Hariharānanda’s writings I will also consider the idea of the re-establishment of an extinct philosophical school. Secondly, I shall specify the method of analysis I apply while addressing the question raised in the title of my chapter and discuss some relevant Sanskrit and (...)
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  11.  38
    Roy W. Perrett (2001). Computationality, Mind and Value: The Case of Sāmkhya-Yoga. Asian Philosophy 11 (1):5 – 14.
    Associated with the successful development of computer technology has been an increasing acceptance of computational theories of the mind. But such theories also seem to close the gap between ourselves and machines, threatening traditional notions of our special value as non-physical conscious minds. Prima facie, Sāmkhya-Yoga - the oldest school of classical Indian philosophy, with its dualism between purusa ('self', 'consciousness') and prakrti ('nature', 'matter') - seems a case in point. However, Sāmkhya-Yoga dualism is not straightforwardly a mind-body dualism and (...)
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  12.  1
    Ram ShankarHG Bhattacharya & Gerald James Larson (1987). The History and Literature of Sāṃkhya. In Ram ShankarHG Bhattacharya & Gerald James Larson (eds.), The Encyclopedia of Indian Philosophies, Volume 4: Samkhya, a Dualist Tradition in Indian Philosophy. Princeton University Press 3-42.
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  13.  1
    Ram ShankarHG Bhattacharya & Gerald James Larson (1987). The Philosophy of Sāmkhya. In Ram ShankarHG Bhattacharya & Gerald James Larson (eds.), The Encyclopedia of Indian Philosophies, Volume 4: Samkhya, a Dualist Tradition in Indian Philosophy. Princeton University Press 43-104.
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  14.  42
    Mikel Burley (2006). Classical Samkhya and Yoga: An Indian Metaphysics of Experience. Routledge.
    Samkhya and Yoga are two of the oldest and most influential systems of classical Indian philosophy. This book provides a thorough analysis of the systems in order to fully understand Indian philosophy. Placing particular emphasis on the metaphysical schema which underlies both concepts, the author aptly develops a new interpretation of the standard views on Samkhya and Yoga. Drawing upon existing sources and using insights from both eastern and western philosophy and religious practice, this comprehensive interpretation is respectful (...)
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  15. B. David Burke (1988). Transcendence in Classical Sāmkhya. Philosophy East and West 38 (1):19-29.
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  16. Gerald J. Larson (1969). Classical Sāmkhya and the Phenomenological Ontology of Jean-Paul Sartre. Philosophy East and West 19 (1):45-58.
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  17. Gerald James Larson (1979). Classical Sāṃkhya: An Interpretation of its History and Meaning. Ross/Erikson.
     
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  18. Knut A. Jacobsen (1999). Prakrti in Samkhya-Yoga Material Principle, Religious Experience, Ethical Implications.
     
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  19.  42
    J. L. Shaw (2002). Causality: Sāmkhya, Bauddha and Nyāya. [REVIEW] Journal of Indian Philosophy 30 (3):213-270.
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  20. Pulinbihari Chakravarti (1951/1975). Origin and Development of the Sāṃkhya System of Thought. Exclusively Distributed by Munshinam Manoharlal Publishers.
     
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  21.  31
    José León Herrera (2012). Las estrofas del Sāmkhya de Ishvarakrishna Presentación y traducción por José León Herrera. Areté. Revista de Filosofía 24 (2):387-402.
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  22. Gerald James Larson (1969). Classical Sāṃkhya. Delhi, Motilal Banarsidass.
     
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  23.  37
    Johannes Bronkhorst (1997). Sāmkhya in the Abhidharmakośa Bhāsya. Journal of Indian Philosophy 25 (4):393-400.
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  24.  47
    M. K. Bannerjee (1982). General Systems Philosophy and Sāṃkhya-Yoga: Some Remarks. Philosophy East and West 32 (1):99-104.
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  25.  17
    Stephen A. Kent (1982). Early Sāṃkhya in the "Buddhacarita". Philosophy East and West 32 (3):259-278.
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  26. Bijayananda Kar (1975). An Examination of the Samkhya Arguments For the Existence of Purusa. Indian Philosophical Quarterly 2 (3):253-260.
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  27.  26
    Gerald James Larson (1983). An Eccentric Ghost in the Machine: Formal and Quantitative Aspects of the Sāṁkhya-Yoga Dualism. Philosophy East and West 33 (3):219-233.
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  28.  37
    Daya Krishna (1968). Is Īśvara Kṛṣṇa's Sāṁkhya Kārikā Really Sāṁkhyan? Philosophy East and West 18 (3):194-204.
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  29.  10
    Edwin F. Bryant (2014). Agency in Sāṃkhya and Yoga. In Matthew R. Dasti & Edwin F. Bryant (eds.), Free Will, Agency, and Selfhood in Indian Philosophy. Oxford University Press 16.
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  30.  23
    K. B. Ramakrishna Rao (1963). The Guṇas of Prakṛti According to the Sāṁkhya Philosophy. Philosophy East and West 13 (1):61-71.
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  31.  3
    Anima Sen Gupta (1971). Classical Samkhya: A Critical Study. Philosophy East and West 21 (3):341-342.
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  32. Edward Hamilton Johnston (1937/1974). Early Sāṁkhya: An Essay on its Historical Development According to the Texts. Motilal Banarsidass.
     
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  33.  30
    Viktoria Lyssenko (2004). The Human Body Composition in Statics and Dynamics: Āyurveda and the Philosophical Schools of Vaiśesika and Sāmkhya. [REVIEW] Journal of Indian Philosophy 32 (1):31-56.
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  34.  4
    Gerald James Larson & Ram ShankarHG Bhattacharya (1987). The Encyclopedia of Indian Philosophies, Volume 4: Samkhya, a Dualist Tradition in Indian Philosophy. Princeton University Press.
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  35.  26
    George P. Conger (1953). A Naturalistic Approach to Sāṁkhya-Yoga. Philosophy East and West 3 (3):233-240.
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  36.  23
    David White (1979). Proto-Sāṃkhya and Advaita Vedānta in the Bhagavadgītā. Philosophy East and West 29 (4):501-507.
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  37.  21
    Gerald J. Larson (1975). The Notion of Satkārya in Sāṃkhya: Toward a Philosophical Reconstruction. Philosophy East and West 25 (1):31-40.
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  38.  1
    Gerald J. Larson (1972). Classical Sāmkhya. Philosophy East and West 22 (3):333-335.
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  39.  21
    Tuvia Gelblum (1970). Sāmkhya and Sartreand Sartre. Journal of Indian Philosophy 1 (1):75-82.
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  40.  2
    Erich Frauwallner (1955). Geschichte der Indischen Philosophie. I. Band. Die Philosophie des Veda Und des Epos; Der Buddha Und der Jina; Das Samkhya Und Das Klassische Yoga-System. [REVIEW] Philosophy East and West 5 (2):170-171.
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  41. Gerald James Larson (1992). Krishna Chandra Bhattacharyya and the Plurality of Puruṣas (Puruṣa-Bahutva) in Sāṃkhya. Journal of the Indian Council of Philosophical Research 10 (1):93-104.
     
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  42. Esther Abraham Solomon (1974). The Commentaries of the Sāṁkhya Kārikā: A Study. Gujarat University.
     
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  43.  19
    Stephen A. Kent (1980). Valentinian Gnosticism and Classical Sāṃkhya: A Thematic and Structural Comparison. Philosophy East and West 30 (2):241-259.
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  44. Ramakrishna Rao & B. K. (1966). Theism of Pre-Classical Sāṁkhya. Mysore, Prasaranga, University of Mysore.
     
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  45. Johannes Bronkhorst (1981). Yoga and Sesvara Samkhya. Journal of Indian Philosophy 9:309.
     
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  46.  8
    John Woodroffe (1932). Sâmkhya, or The Theory of Reality. By J. N. Mukerji, M.A. (Calcutta: S. N. Mukerji. Pp. Xii + 102. Price 5s.). Philosophy 7 (25):104-.
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  47.  13
    Esho Mikogami (1969). A Refutation of the Sāṁkhya Theory in the Yogācārabhūmi. Philosophy East and West 19 (4):443-447.
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  48.  3
    Óscar Figueroa Castro (2013). Cosmologías de India: Védica, sāmkhya y budista. Dianoia 58 (70):219-223.
    En Self-Constitution. Agency, Identity, and Integrity (2009), Christine Korsgaard defiende la conclusión de que el imperativo categórico rige la acción humana porque es el único principio que permite alcanzar la unidad psíquica plena, la cual, según Korsgaard, es un prerrequisito esencial para la acción efectiva. Para los agentes humanos, alcanzar esa unidad -que consiste en hacer coherentes distintos impulsos hacia la acción- es una actividad constante, denominada "autoconstitución". De acuerdo con Korsgaard, ésta es la fuente originaria de la normatividad y (...)
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  49.  3
    Rodney J. Parrott (1990). Review: The Ocean of Rivers of Sāṃkhya: A Review of "Sāṃkhya: A Dualist Tradition in Indian Philosophy". [REVIEW] Philosophy East and West 40 (3):375 - 379.
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  50.  3
    Sonali Bhatt Marwaha (2013). Roots of Indian Materialism in Tantra and Pre-Classical Sāṃkhya. Asian Philosophy 23 (2):180-198.
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