- All discussions (665)
- Paper discussions (135)
- In the profession (28)
- PhilJobs (6)
- About PhilPapers (178)
- Philosophy discussions (459)
- Epistemology (65)Metaphilosophy (30)Metaphysics (44)Philosophy of Action (23)Philosophy of Language (44)Philosophy of Mind (141)Philosophy of Religion (17)M&E, Misc (6)Value Theory (97)
- Aesthetics (12)Applied Ethics (25)Meta-Ethics (23)Normative Ethics (25)Philosophy of Gender, Race, and Sexuality (14)Philosophy of Law (4)Social and Political Philosophy (41)Value Theory, Miscellaneous (64)
- Logic and Philosophy of Logic (39)Philosophy of Biology (18)Philosophy of Cognitive Science (43)Philosophy of Computing and Information (8)Philosophy of Mathematics (39)Philosophy of Physical Science (14)Philosophy of Social Science (11)Philosophy of Probability (6)General Philosophy of Science (39)Philosophy of Science, Misc (7)
- Ancient Greek and Roman Philosophy (11)Medieval and Renaissance Philosophy (1)17th/18th Century Philosophy (11)19th Century Philosophy (6)20th Century Philosophy (20)History of Western Philosophy, Misc (4)
- African/Africana Philosophy (2)Asian Philosophy (9)Continental Philosophy (12)European Philosophy (24)Philosophy of the Americas (4)Philosophical Traditions, Miscellaneous (3)Philosophy, Misc (14)
- Philosophy, Introductions and Anthologies (2)Philosophy, General Works (4)Teaching Philosophy (1)Philosophy, Miscellaneous (8)Other Academic Areas (20)
- Natural Sciences (2)Social Sciences (1)Cognitive Sciences (9)Formal Sciences (1)
1 - 9 / 9 2016-06-03Joseph Krenz
Portland State UniversityCan you share your opinion?
Institute for Cultural and Intellectual History of Asia
Methodologically speaking, I wonder why Matilal and S's article has not been enough for further studies of this sort to be the rule on Mind (and other philosophical journals). Does this failure depend on their style? (Or should we just start working as a task-force and submit many articles of this kind?)Latest replies:
- Sigurd Vojnov, 2013-08-22 : Id like to read more_ in here_ about "the context principle". I tried your link but I couldnt get access.Meani... (read more)
- Elisa Freschi, 2013-08-22 : Thanks for the nice example, which highlights a lot about the pragmatics of speech-acts (even more, I would say, than ab... (read more)
- Sigurd Vojnov, 2013-09-10 : Try not restricting ideas by their versions;&Understand objects in "isolation" as constituted by their constit... (read more)
Institute for Cultural and Intellectual History of Asia
Can there be linguistics without ontology?
The context principle and some Indian controversies over Meaning is a milestone in Indian studies, and in the history of their interaction with mainstream (i.e. Western) philosophy. Since it was published in 1988 on Mind (one of the top-5 journals in Philosophy, inaccessible for most authors), virtually everyone (in Indian philosophy) has read it.
Have you also re-read it?
I re-read it after some years this Summer and I have to admit that it was again a surprise. The article starts with a discussion of the Context principle in Frege and Quine (does the principle mean that words HAVE no meaning outside a sentence, or that their meaning can only be UNDERSTOOD within a sentence?). In this connection, Matilal and Sen discuss a strong and a weak interpretation of the Context principle (according to whether it should answer the first or the second question). They end up saying that the strong interpretation clashes with Frege's later work (see belo ... (read more)Latest replies:
- Franson Manjali, 2013-08-22 : Interesting... We get back to this.
- Wayne G Smith, 2014-08-04 : I regret that I've just discovered this post: Is Derrida's (admittedly 'Western') deconstruction and his... (read more)
- Elisa Freschi, 2016-01-23 : sorry for noticing this reply just now! Matilal and Sen are rigorously analytical philosophers. In this sense, I would n... (read more)
Heritage of the Yoga Philosophy and Transcendental Phenomenology:
The Interlocution of Knowledge and Wisdom across Two Traditions of Philosophy
Department of Philosophy
Abstract Comparative philosophy has been subjected to much criticism in the latter half of the last century, though some of these criticisms were appropriate and justified. However, in our present cultural milieu, where traditions and culture transcend their geographical boundaries, seeping through the global network of views and ideas, it seems to be a legitimate enterprise to understand one’s own traditions and culture through the critical lens of the ‘other culture’. It is such cross-cultural understanding that paved the way towards legitimizing “human rights” as a universal discourse. So also, the discourse on “environmental ethics” has gained acceptance in a similar manner across cultures and traditions. The paper attempts at an understan ... (read more)
2012-11-20I am a reader of Asian Philosophy, and also involved in research and study of 'Asian Philosophy', the ' Vedic Philosophy. In this course, what surprises me is the 'term used 'Indian Philosophy'. Vedic Philsophy is neither an Indian Philosophy nor Nepali Philosophy, nor Bengali. In South Asia, there are otther countries with traditions based on Vedas, Nepal is one of them. In Bangladesh, there are Hindus who believe in this tradition. There are people following traditions in Burma, Thailand, Malayasia, Indonesia, Sri-Lanka and also Tibet, and most recently in many countirs. Ancient South Asia was a nation called India. India is known to be so called after East India Company occupation. In South Asia, there were nations like 'Beidhe' where King Janak ruled.
I therefore express my reservation on word called 'Indian' philosophy. Something, which is recently developed may called Indian philosophy. Mahatma Gandhi's ahimsa theory can be Indian Philosophy. But How people can put Bu ... (read more)Latest replies:
- Yubaraj Sangroula, 2013-01-11 : Constraints in placing the ancient traditions in 'proper name might be difficulty', but the solution that you of... (read more)
- Aarmin Banaji, 2013-01-11 : I try to address both of the two posts on t I agree that the term Indian is too chauvinistic in this context and make a... (read more)
- Yubaraj Sangroula, 2013-01-17 : Many people take it for granted that 'somebody was born in India or not'. Please refer to history. The subcontin... (read more)
- Prasanna Seshadri, 2016-05-24 : Shri. Yubaraj Sangroula, I accept your logic that the Vedas cannot be classified as Indian philosophy alone, since there... (read more)
- Yubaraj Sangroula, 2016-05-26 : Thanks for your comment. I do agree with you. The Vedic Philosophy is one of the root identity. My concern us the callin... (read more)
- 2 more ..
2010-08-06John R Tracy
Western Illinois University
I have not yet read the full version of Joseph's book, but I can tell this ties directly into my own theoretical perspectives involving assessment, learning, behavior, and consciousness. To me, as laid out in my Education PhD dissertation at Colorado State University (2005), the core essence of being (reality) is individual and collective consciousness interacting and interconnecting with consciousness at every level of existence (seen and unseen) as an ongoing here and now creative process." Thus, primary learning is intuitive and secondary learning is rational-objective.
Rational objective, is by my definition, fixtional thinking that allows one to "fix" or position relations "as if" they were separate and disconnected in a cause and effect relationship and in which they must of necessity substantiate existence "as if" it were true. It entails a sort of machine mentality of parts, in which the parts equals the whole and the whole is what the parts c ... (read more)
Jawaharlal Nehru UniversityNot withstanding their disparate temporal and socio-cultural context, both Sankara and Heidegger share a degree of commonality in thought and in their allegiance to their predecessors which is more than isomorphic in nature to escape attention.Sankara reaffirms his faith in Vedantic teachings and insists on doing philosophy in so far as it truely reflects the former's insights and intutions.Heidegger,similarly,is reputed to have traced his ontology to ancient philosophers such as
Hearclitus,Parmenides and, as some would say,even to Aristotle to find out the meaning of Being.Both are critical of any attempt to ontologise Being(Brahman, in case of Sankar)with categories and concepts derived from sources whose ontological merits are suspect.Intellect for Sankara is a rough equivalent of what Heidegger would say calculative thinking as opposed to mediative thinking.In this sense both find in logic-the rule of pure thought- a common enemy to be attacked and be rendered inadequate as it tric ... (read more)Latest replies:
- Bijaya Mahapatra, 2010-09-09 : Interesting to hear from you that,"I would have no objection for the hermeneutic standpoint in aesthetics for insta... (read more)
- Emmanuel Rens, 2010-09-12 : Phenomenological reduction is a kind of meditation, or say, a Yoga. It is because of this non conceptual basis that phen... (read more)
- Emmanuel Rens, 2010-09-25 : There is an (a)symmetry inherited from Kant between existential and epistemic levels in idealism, with a priority to the... (read more)
- Bijaya Mahapatra, 2011-05-11 : Sorry,Only a misreading of Heidegger could suggest that he corrupted phenomenological reduction.in a letter to Husserl H... (read more)
- Emmanuel Rens, 2011-05-19 : Corruption is perhaps too rough an accusation. However there is a misunderstanding in Heidegger's view of Epoche. Ho... (read more)
- 9 more ..
Institute of Chartered Financial Analysts of IndiaThis is a thread to get a discussion started on Ancient Indian Philosophy.
Indian Philosophy has evolved in 2. One which accept the authority of Sruthi "The vedas" the one which does not.
Sruthi means heard, authority, etc,
Sruthi is something believed to be permanent in this world and does not need any other source of knowledge to reveal itself, just like sun does not need a torch light's presence to announce its own presence.
Samkhya, Vaiseshika, Mimamsa, Vedanta, Nyaya, Yoga, forms the schools which accept the authority of vedas.
Jainism, Buddhism, and Materialism or Carvaka Philosophy constitute the class of schools which do not accept the authority of vedas.
Tantra forms another greater development of philosophy. This is said to be evolved as a distinct branch independent of vedas but later accepted the authority of vedas and got merged with it. Tantra stands independent and many of its ideas are unique.Latest replies:
- Bijaya Mahapatra, 2010-08-27 : Right.Recently I was reading Gadamer's book on religion,ethics and hermeneutics and the lesson I drew from it is tha... (read more)
- Peter G. Jones, 2010-11-08 : Hi Bijaya Apologies. I lost this discussion. In case you're still around... I did not mean to suggest that ... (read more)
- Bijaya Mahapatra, 2010-11-29 : Hi Peter I absolutely agree with you.But to extend logic(theoretical reason)to ethical spear has its limitation.To seek... (read more)
- Peter G. Jones, 2010-12-09 : Bijaya Yes, I would agree that morality is always in need of a theoretical justification, at least if we are to put... (read more)
- Yubaraj Sangroula, 2013-01-11 : Rakesh ji Thanks for your reference to 'meaning of vedanta'. Well, what do we intend to discuss about '... (read more)
- 12 more ..
2009-04-06Prof. Priyavrat Shukla
Rani Durgavati University, Jabalpur, IndiaThe mystical philosophy of the Tantric origin is based on a higher level of experience. There are several extraordinary dimensions of experience yet to be explored in view of this philosophical tradition. Many articles can be written on the topic.Latest replies:
- Sonal Nimbkar, 2010-05-24 : I would love to know the origin of Tantra and Agama and the place and importance of gestures in it. Thankyou
- Gus Koehler, 2010-05-31 : As I understand it, the link is between a complex multileveled theory of the body that involves the application of parti... (read more)
- Rakesh Ramachandran, 2010-06-04 : Tantra in my view started as an independent investigation in to the truth. Its methodology for modern times can be obtai... (read more)
- Prof. Priyavrat Shukla, 2012-01-30 : I absolutely agree with what you said.
- Prof. Priyavrat Shukla, 2012-01-30 : Yes, it is 'Tantricim'.
- 1 more ..
1 - 9 / 9loading ..Home | New books and articles | Bibliographies | Philosophy journals | Discussions | Article Index | About PhilPapers | API | Contact us
terms & conditions for details regarding the privacy implications).
Use of this site is subject to terms & conditions.
All rights reserved by The PhilPapers Foundation
Page generated Tue Oct 17 07:39:53 2017 on pp1