This paper provides one of the many ways of doing historiography, specifically concerning Indian philosophy. After making some general observations on the limitations of a historian and a historiographer in general—it would provide a brief analysis of the historiography of Indian philosophy by looking at the recent attempts at periodization. The development of 'Indian philosophy' as a label to a concept, issues concerning the use of darśana for its representation, and reeking it as a space of strange intellectual landscape by (...) contemporary scholars are discussed subsequently. While using historiography implicitly as a methodological tool, an attempt is made to probe into the contemporary conception of Indian philosophy. Though it doesn’t claim to provide any determinate conclusions regarding either periodization or conceptualization of Indian philosophy, the paper emphasizes the need to probe these concerns further and the need to use a historiographical approach to such a study. (shrink)

This paper aims to establish the meaning of Dharma as the principle of self-denial and emptiness. Dharma, a key concept in the religious thought of India, has the literal meaning of "supporter.” Something that supports something else does not exist for itself. Just as the truth supporting the universe is Dharma, so the four pillars supporting the roof of the house to prevent it from collapsing are also Dharma. The four pillars supporting the house do not exist for themselves, but (...) create an empty space in the house. In this respect, the essence of Dharma is self-denial, self-sacrifice. The traditional ascetic practices and religions in India is referred to as sanatana dharma, and the core is the complete extinction of I-ness. When individual consciousness is completely lost, mokṣa is achieved. The moment the eternal truth is achieved, the individual consciousness becomes zero, and this position can be likened to the center where the x- and y-axes meet in the coordinates of mathematics. Just as the center in the coordinates of mathematics is a place where the value of the x-axis is zero and the value of the y-axis is zero, the center of the universe, that is, nirvāṇa is achieved when individual consciousness is completely lost. Dharma is the path of becoming nothing to reach the zero point, and the process of self-denial is bound to entail pain. The pain involving voluntary self-denial can be rather a positive nourishment for the realization of Dharma. In fact, we can say that the core of the Hindu ethics of Aśrama-dharma and Varṇa-dharma is voluntary renunciation for the complete extinction of individual consciousness and renunciation concerning that which is possible. (shrink)

Several interesting and significant philosophical, political and other possibilities abound in Derrida’s linguistic materialism, but the objectives of my paper are to describe the general tenets of Derridean linguistic materialism, and to deploy it in the context of Khasi oral tradition in order to lay bare the sensory origin of the sign. I therefore argue, firstly, that Derrida’s oeuvre espouses a nuanced case of linguistic materialism of the sensible-physical trace, which in its materiality is constantly in the process of standing (...) for or representing another sign/signs through the basic process of mediation that he calls écriture—‘writing’ in a more originary sense. Meaning is inscribed in the materiality of the sensible world, is manifested in the material trace of signifiers and is not mediated through the transcendental signified or metaphysical idea. By implication, Derrida’s linguistic materialism is also a theory of the material and empirical origin of the sign. However, the material nature of the thing, which itself is a sign, is not fixed, but is multifaceted, split and polysemic, making meaning contingent and differential. I argue, secondly, that such an understanding of language and meaning must direct us to language in its most original and primordial forms as found in original oral cultures, where the materiality of the sign is most unhidden and discernible. I, thus, give an account of the sensory, original and material character of linguistic meaning with reference to the case of the oral culture of the Khasi community of India. Khasi words, metaphors and imageries can be demonstrated more plainly in their sensory derivations. Query. (shrink)

Professional ethics, in general, deals with justified moral values that govern the work of professionals. Profession is an expertise who is committed to promote a distinctive public good, such as learning or education. Professionals are committed to special duties to make services available, maintain confidentiality, secure informed consent for services, and be loyal to clients, employers, and others with whom one has fiduciary relationship. Professional ethics deals with theoretical issues which seek to understand how the justified moral values governing professionals (...) are linked to wider values. It also deals with practical issues as to how to apply duties in particular contexts. Professional values include principles of obligation and rights, virtues, personal moral ideals as manifested in the great lives. Given such a Western idea of professional ethics, it is indeed fascinating to trace professional ethics in the Upaniṣads. The Upaniṣadic sages since time immemorial have shown the path to peace and progress for all humanity, not only by laying down theoretical ideals or speculation, but by actually applying truths in their practical life. They have demonstrated the practical application of the ethical ideals or moral values in the personal and professional life and proved that self-realization alone can not only save man from misery but promote to the state of highest bliss. The standards laid down by them have been followed practically by people even today. Gītoponiṣad states that whatever action is performed by the great is imitated by the common people; whatever standard is set by him is followed by them. The Kaṭha Upaniṣad prescribes professional values to the extent that not he who has not ceased from evil conduct can obtain Him by knowledge. Good conduct as a value is thus emphasized here. In Taittirīya Upaniṣad, for instance, the teacher prescribes certain values in the form of commandments: speak the truth and practice virtue. Thus, it is evident that the Upaniṣadic teacher is not only concerned about the intellectual progress of the student but also its personal and professional life as well. The paper is a humble attempt to explore the roots of professional ethics in the Upaniṣadic ethics. (shrink)

Philosophy is an incredible intellectual enterprise that promotes comprehensive exposure to creative and critical thinking. The paper is written to invite general people towards the philosophical studies and wisdom at the outset it promises an intellectual journey. The paper claims that the expansion of philosophical studies and thinking in contemporary times would be a task of huge magnitude. It mainly tries to explore the utility of philosophical studies and thinking in contemporary times. However, it is an attempt to bring philosophy (...) into the public sphere and popularize it in the post-truth era. In this connection, the paper is engaged with some arguments reflecting why philosophical studies matter? Why it should go side by side with other sciences/disciplines? It is observed that philosophy, despite being a widely respected discipline in the world, is still absent in various parts of India, particularly in Jammu and Kashmir. In this region, philosophy received less attention because of certain misunderstandings. In this paper, however, an attempt has been made to clarify such misunderstandings and to highlight that isolating philosophy means depending on conservatism and remote learning. It argues that in the absence of philosophy our new generations may lack a moral compass, and the ability to think logically and critically. (shrink)

Spirituality facilitates a deeper contemplation of reality, and it provides a better understanding of the self and the daily struggles of life. Spirituality develops the divine potential of learners and prepares them for life by giving them the tools they need to keep on learning through their experiences. It enables them to develop more completely and comprehensively. In a way, it is training for life. This research paper explicates the meaning, importance, and understanding of spirituality as a part of Integral (...) Education. The researcher in this paper has tried to study the different practices at home to ensure the development of spirituality among learners. In this study, the researcher tried to explore the dimensions and components of spirituality and establish its relevance in the present day. The study also explored how spirituality can be integrated into the daily lives of learners to help them grow as better human beings and lead a value oriented life. (shrink)

This paper examines the problem of sameness in terms of being it the classical problem of personal identity and various philosophical positions on the existence of the self as a substantive subject. I call this subject an ethical Self, which involves different notions of ego, being, substance, and personhood. The denial of the existence of a permanent self by philosophers like Hume and Buddhists does not seem justified in regard to one's identity or sameness over time. The no-self theorists do (...) not provide any strong ground for how to explain the notion of personhood and one's actions in a moral space without accepting a substantive self as a doer that continues over time. They certainly seem to have failed in establishing a logical connection between their no-self theories on the one hand and the necessity of an ethical self in their philosophical accounts on the other. Rejecting the no-self theory in defense of the self theory of personal identity, I conclude this paper with a note that sameness of a person over time is the prerequisite of morality, law, and present and future plans and that there is no harm in considering a permanent self, as Jīva of Jainism, to solve the problem of personal identity. There is also no harm in preferring the self theory over the no-self theory since the former, unlike the latter, does give a meaning to spirituality and transcendence. (shrink)

The present education system is mainly object oriented material in nature but not subjective or spiritual. We study mainly subject viz. physic, chemistry, Biology, Computer, Applications, and Engineering etc.; which are related to the objective world, but we don’t ourselves, or the subjective world. There is story associated with a famous Greek philosopher, Socrates, who ones asked his disciples, what do you want to become in future?” One of them said that he wanted to become a lawyer, another wanted to (...) become a politician, so on and so forth. But one student told that he wanted to become a ‘man’. To become a man is very important, for unless we become a real man first, we will not be able to handle objective knowledge properly. That is why, speaking about education Swami Vivekananda said, “We must have life-building, man making, character-making assimilation of ideas”. So education must be subject-oriented. The subject orientation is an indispensable aspect of personality development. These are self-reliance, self-knowledge, self-control and self-sacrifice. A man of high personality must have the combination of super head, heart and hand. (shrink)

Moderate realists hold that scientific theories are truthlike, rather than exactly true. Although scientific realism has been challenged by arguments such as the pessimistic induction, moderate realism hasn’t been challenged directly on the grounds that it makes scientific progress rely on inferences from theories that are only truthlike. This paper shows that moderate realism is incompatible with the claim that deductive arguments from scientific theories are reliable. Using truthlike claims as the premises of some patterns of deductive reasoning renders the (...) argument dramatically unreliable. The conclusion is not guaranteed to be true. Nor is the conclusion guaranteed to be at least as truthlike as the premises. Nor even is the conclusion shown to be likely to be true. This is because the consequences of truthlike theories are neither guaranteed to be true, nor even more likely to be truthlike than not. Truthlike theories cannot function like true theories in deductive arguments; instead they function as radically false theories would. In short, truthlike theories behave exactly like radically false theories for the purposes of their deductive consequences. And since scientists would not trust deductions from radically false theories, they should not trust deductions from truthlike theories either. Furthermore, this applies to a wide range of logics and patterns of deductive argument. The moderate realist must either reject bivalence, deny that theories are truth-apt, or accept that scientific theories are not used in deductive arguments. (shrink)

In view of the Cultural Conflicts the world needs today tolerance. The present article entitled “Cultural Conflicts and Global peace” envisages deep concern about the cultural conflicts. We are dismayed at the gradual emergence of intolerance, deceit and violence in society and nation at large. The existence and the gradual strengthening of the dark forces have led to different kinds of conflicts in society and marginalization of poor nations. The future of both peace and civilization depends upon understanding and co-operation (...) among the political, spiritual and intellectual leaders of the world's major civilizations. In the twenty-first century, clashes of civilizations pose threat to global peace. An international order based on moral values is the safeguard against world conflicts. (shrink)

There has been in recent decades very substantial work done on the concept of a nation, nationality and nationalism. In spite of the world coming together on many fronts—particularly, economy and a multicultural habitat formations especially in Europe and North America—these ideas remain politically volatile. In modern times, the idea of a nation has become powerfully associated with the idea of the state and the two notions are frequently used almost interchangeably. If among the emotional ties that form the basis (...) of the idea of a nation, we add a strong sense of belonging to a specific culture with its own history, traditions and the sharing of ethical and aesthetic values—it may quite naturally lead to the idea of one-nation, one-state and one culture. Such indeed has been a trend in the European concept of the idea of a nation of the 18th, 19th and partly of the twentieth century. However, same cannot be said about Indian nation. If we closely look at the growth of Indian nationalism in the backdrop of anti-colonial movement and formation of Indian state after gaining independence, we find lack of unanimity among thinkers. This paper explores the growth of Indian Nationalism and formation of Indian Nation through the eyes of one of the most seminal contemporary Indian thinkers Sri Aurobindo. (shrink)

The notion of Self plays a significant role in the philosophical speculations of Buddha and Wittgenstein. For the Buddha, ‘Self’ has empirical validity without ultimate reality. However, the Real Self is transcendent. It is the Absolute which is immanent as well as transcendent. It cannot therefore be bound to thought-constructions. The Absolute is Nirvāṇa; it is peaceful, immortal and unproduced which is unspeakable and can only be realised through immediate spiritual experience. To deal with Nirvāṇa rigourously, Buddha upholds a negative (...) method of describing it as final. He prefers to subscribe to the philosophy of silence, for the bliss of Nirvāṇa is beyond empirical reality. Some striking affinities with such Buddhist notion of Self can be found in Wittgensteinian philosophy of Self. For Wittgenstein, the ‘Self’ comes into being through one’s own world. The Self or the metaphysical subject does not belong to the world; rather it is the limit of the world. The metaphysical Self is different from the empirical Self or ego with which psychology deals. The psychological self pertains to and explains the worldly state-of-affair. Besides, the philosophical Self or I is not the human being, the human body or the human soul with psychological properties, but the boundary (not a part) of the world. Self or I is not the name of a person. It therefore is inexplicable. Since it is unspeakable, we must be silent about it, for whereof one cannot speak, thereof one must be silent. Wittgenstein finally submits that this is all that really matters in human life. A comparative study of the two great philosophers suggests that the Buddhist philosophy of Self apparently echoes in the Wittgensteinian philosophy of Self. (shrink)