44 found
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  1.  14
    Testimony: A Philosophical Study.Arindam Chakrabarti - 1994 - Philosophy and Phenomenological Research 54 (4):965-972.
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  2.  32
    Apoha: Buddhist Nominalism and Human Cognition.Mark Siderits, Tom Tillemans & Arindam Chakrabarti (eds.) - 2011 - Columbia University Press.
    Writing from the vantage points of history, philosophy, and cognitive science, the contributors to this volume clarify the nominalist apoha theory and explore the relationship between apoha and the scientific study of human cognition.
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  3.  2
    Comparative Philosophy Without Borders.Arindam Chakrabarti & Ralph Weber (eds.) - 2015 - Bloomsbury Publishing.
    Leading figures in comparative philosophy and cultural studies demonstrate what the future of comparative philosophy might look like in practice.
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  4.  10
    Introduction.Ralph Weber & Arindam Chakrabarti - 2016 - In .
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  5.  26
    Introduction: On Playing Roles and Acting Exemplary.Arindam Chakrabarti - 2016 - Philosophy East and West 66 (1):1-4.
    It is not a semantic accident that four key notions of social ethics are also key concepts of theater. These are the concepts of character, playing a part/role, performance, and acting. Of course, one could object that there is a touch of pun in this claim: A character in a drama is not quite the same as good or bad character in a virtue ethics; acting in theater is mere play-acting, whereas acting in social and personal life is serious business. (...)
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  6. I Touch What I Saw.Arindam Chakrabarti - 1992 - Philosophy and Phenomenological Research 52 (1):103-116.
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  7.  96
    Against Immaculate Perception: Seven Reasons for Eliminating Nirvikalpaka Perception From Nyāya.Arindam Chakrabarti - 2000 - Philosophy East and West 50 (1):1-8.
    Besides seeing a rabbit or seeing that the rabbit is grayish, do we also sometimes see barely just the particular animal (not as an animal or as anything) or the feature rabbitness or grayness? Such bare, nonverbalizable perception is called "indeterminate perception" (nirvikalpaka pratyakṣa) in Nyāya. Standard Nyāya postulates such pre-predicative bare perception in order to honor the rule that awareness of a qualified entity must be caused by awareness of the qualifier. After connecting this issue with the Western debate (...)
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  8. The End of Life: A Nyāya-Kantian Approach to the Bhagavadgītā. [REVIEW]Arindam Chakrabarti - 1988 - Journal of Indian Philosophy 16 (4):327-334.
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  9. Reply to Stephen Phillips.Arindam Chakrabarti - 2001 - Philosophy East and West 51 (1):114-115.
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  10.  14
    Afterword/Afterwards.Ralph Weber & Arindam Chakrabarti - 2016 - In .
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  11.  28
    Telling as Letting Know.Arindam Chakrabarti - 1994 - In A. Chakrabarti & B. K. Matilal (eds.), Knowing From Words. Kluwer Academic Publishers. pp. 99--124.
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  12.  35
    I Touch What I Saw.Arindam Chakrabarti - 1992 - Philosophy and Phenomenological Research 52 (1):103-116.
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  13.  32
    Remembering Matilal on Remembering.Arindam Chakrabarti - 2016 - Sophia 55 (4):459-476.
    Although memory is pivotal to consciousness and without it no perceptual judgment or thinking is possible, Nyāya epistemology does not accept memory as a knowledge source. Prof Matilal elucidates and defends Udayana’s justification for calling into question the knowledgehood or even truth of any recollection. Deepening Matilal’s argument, this paper first shows why, if a remembering reproduces exactly the original experience from which it borrows its truth-claim, then there is a mismatch between the time of experience and the time of (...)
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  14. Troubles with a Second Self: The Problem of Other Minds in 11th Century Indian and 20th Century Western Philosophy.Arindam Chakrabarti - 2011 - Argument: Biannual Philosophical Journal 1 (1):23-36.
    In contemporary Western analytic philosophy, the classic analogical argument explaining our knowledge of other minds has been rejected. But at least three alternative positive theories of our knowledge of the second person have been formulated: the theory-theory, the simulation theory and the theory of direct empathy. After sketching out the problems faced by these accounts of the ego’s access to the contents of the mind of a “second ego”, this paper tries to recreate one argument given by Abhinavagupta (Shaiva philosopher (...)
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  15. Seeing Without Recognizing? More on Denuding Perceptual Content.Arindam Chakrabarti - 2004 - Philosophy East and West 54 (3):365-367.
  16.  57
    On Knowing by Being Told.Arindam Chakrabarti - 1992 - Philosophy East and West 42 (3):421-439.
  17.  45
    Idealist Refutations of Idealism.Arindam Chakrabarti - 1992 - Idealistic Studies 22 (2):93-106.
    Idealism is a sticky doctrine. Each of us believes that there are lots of things existing and taking place beyond our actual or possible knowledge. Yet we have to live with the predicament that we cannot put our finger on any one such item without somehow touching it with our language and mind. Even our imagination seems to suffer from this incurable ambivalence between self-containment and self-transcendence.
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  18.  54
    Individual and Collective Pride.Arindam Chakrabarti - 1992 - American Philosophical Quarterly 29 (1):35 - 43.
  19.  51
    Introduction.Arindam Chakrabarti - 2001 - Philosophy East and West 51 (4):449-451.
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  20.  53
    Sentence-Holism, Context-Principle and Connected-Designation Anvitabhidhāna: Three Doctrines or One? [REVIEW]Arindam Chakrabarti - 1989 - Journal of Indian Philosophy 17 (1):37-41.
  21. Adhunikapratīcyapramāṇamīmāṃsā.Arindam Chakrabarti - 2005 - Rāṣṭriyasaṃskr̥tavidyāpīṭham.
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  22.  34
    Bimal Krishna Matilal, 1935-1991.Arindam Chakrabarti - 1992 - Philosophy East and West 42 (3):395-396.
  23.  71
    Book Review. [REVIEW]Arindam Chakrabarti - 1980 - Journal of Indian Philosophy 8 (4):401-407.
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  24. I Am Told by an Expert, Therefore I Know : Transmission of Knowledge (Pramaa) by Testimony in Classical Indian and Contemporary Western Epistemology.Arindam Chakrabarti - 2009 - In M. T. Stepani͡ant͡s (ed.), Knowledge and Belief in the Dialogue of Cultures. Council for Research in Values and Philosophy.
     
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  25.  6
    Introduction: The Problems of Representation Across Cultures—Mind, Language, Art, and Politics.Arindam Chakrabarti - 2021 - Philosophy East and West 71 (1):4-12.
    Are you genuine? Or merely an actor? A representative? Or that which is represented? In the end, perhaps you are merely a copy of an actor. Second question of conscience.In the beginning was the word. And the word represented the world that was to come. The ancient Indian Grammarian Panini thickened the plot with his aphorism that the word represents its own form. Representation became so intimate and reflexive a relationship that the word and the world could hardly be distinguished. (...)
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  26.  45
    Kant in India.Arindam Chakrabarti - 1995 - Proceedings of the Eighth International Kant Congress 1:1281-1286.
  27. Mananera Madhu.Arindam Chakrabarti - 2008 - Gāṅacila.
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  28. Mahabharata Now: Narration, Aesthetics, Ethics.Arindam Chakrabarti & Sibaji Bandyopadhyay (eds.) - 2016 - Routledge India.
    The _Mahabharata _is at once an archive and a living text, a sourcebook complete by itself and an open text perennially under construction. Driving home this striking contemporary relevance of the famous Indian epic, _Mahabharata Now _focuses on the issues of narration, aesthetics and ethics, as also their interlinkages. The cross-disciplinary essays in the volume imaginatively re-interpret the ‘timeless’ classic in the light of the pre-modern Indian narrative styles, poetics, aesthetic codes, and moral puzzles; the Western theories on modern ethics, (...)
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  29. Modern South Asia and South East Asia.Arindam Chakrabarti - 2008 - In Ninian Smart (ed.), World Philosophies. Routledge.
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  30. N. S. Junankar, "Gautama: The Nyaya Philosophy". [REVIEW]Arindam Chakrabarti - 1980 - Journal of Indian Philosophy 8:401.
     
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  31.  40
    Ownerless Emotions in Rasa-Aesthetics.Arindam Chakrabarti - 2011 - In Ken-Ichi Sasaki (ed.), Asian Aesthetics. National Univeristy of Singapore Press.
  32. Our Talk About Nonexistents.Arindam Chakrabarti - 1982
     
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  33. Perception, Apperception and Non-Conceptual Content.Arindam Chakrabarti - 2003 - In Perspectives on Consciousness. New Delhi: Munshiram Manoharlal.
  34. Perspectives on Consciousness.Arindam Chakrabarti - 2003 - New Delhi: Munshiram Manoharlal.
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  35.  73
    Review: Review Essays: Testimony: A Philosophical Study. [REVIEW]Arindam Chakrabarti - 1994 - Philosophy and Phenomenological Research 54 (4):965 - 972.
  36. Sleep-Learning or Wake-Up Call?: Can Vedic Sentences Make Us Aware of Brahman?Arindam Chakrabarti - 1995 - In Sibajiban Bhattacharyya & Ashok Vohra (eds.), The Philosophy of K. Satchidananda Murty. Indian Book Centre. pp. 157.
     
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  37. The Bloomsbury Research Handbook of Indian Aesthetics and the Philosophy of Art.Arindam Chakrabarti (ed.) - 2016 - Bloomsbury Academic.
    "[A] positive contribution to the discourse on aesthetics from a cross-cultural perspective. It should be required reading for any academic who teaches and writes on aesthetics and the philosophy of art... There is much to be inspired by, and to learn from."- The Journal of Aesthetics and Art Criticism The Bloomsbury Research Handbook of Indian Aesthetics and the Philosophy of Art provides an extensive research resource to the burgeoning field of Asian aesthetics. Featuring leading international scholars and teachers whose work (...)
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  38. The Concepts Ofjnana, Prama and Aprama.Arindam Chakrabarti - 2006 - In Pranab Kumar Sen & Prabal Kumar Sen (eds.), Philosophical Concepts Relevant to Sciences in Indian Tradition. Motilal Banarsidass. pp. 1--145.
     
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  39.  91
    The Dark Mother Flying Kites: Sri Ramakrishna’s Metaphysic of Morals. [REVIEW]Arindam Chakrabarti - 1994 - Sophia 33 (3):14-29.
  40.  14
    The Moral Psychology of Revenge.Arindam Chakrabarti - 2005 - Journal of Human Values 11 (1):31-36.
    The tendency and ability to take adequate revenge for an insult or injury inflicted in the past have been often glorified as part of a ‘just and honourable’ individual or communal character. This article argues against this old—and currently popular—belief that the act of revenge is justified and reasonable. The central flaw in the idea of revenge is that it is a futile attempt to remedy past suffering. The article shows how revenge cannot be defended as ‘teaching the aggressor a (...)
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  41.  58
    Truth, Recognition of Truth, and Thoughtless Realism.Arindam Chakrabarti - 2001 - The Proceedings of the Twentieth World Congress of Philosophy 2001:41-59.
    Witnessing the fate of the various definitions of truth, Donald Davidson has recently called the very drive to define truth a “folly.” Before him, Kant and Frege had given independent arguments why a general definition of truth is impossible. After a quick summary of their arguments, I recount several reasons that Gangeśa gave for not counting truth as a genuine natural universal. I argue that in spite of defining truth as a feature of personal and ephemeral awareness episodes, the Nyāya (...)
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  42. The Subject Is Freedom.Arindam Chakrabarti - 2017 - Philosophy East and West 68 (1):277-297.
    As the first comprehensive collection of essays in English on the perennial problem of free will and agency in Indian philosophies, Free Will, Agency, and Selfhood in Indian Philosophy, edited by Matthew R. Dasti and Edwin F. Bryant, richly deserves to be read widely and critically by philosophers, Asianists, and global historians of ideas. It is an excellent endeavor in comparative philosophy. So, like every exercise in comparative philosophy, it must face a frustrating double bind. Let me start this review (...)
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  43.  30
    Remembering Daya Krishna and G. C. Pande: Two Giants of Post-Independence Indian Philosophy.Jay Garfield & Arindam Chakrabarti - 2013 - Philosophy East and West 63 (4):458-464.
    Daya Krishna(Photo courtesy of Jay Garfield)Govind Chandra Pande(Photo courtesy of his daughter amita sharma)Daya Krishna was the public face of Indian philosophy in the first half-century after Indian independence. Nobody on the Indian scene in that period came close to him in influence or in contribution to the profession. Nobody else in the world thought as hard or as fruitfully about the relation of Indian philosophy to that of the rest of the world, and nobody else dared to think as (...)
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  44. B. Referate Uber Fremdsprachige Neuerscheinungen-Universals, Concepts And Qualities: New Essays on the Meaning of Predicates.P. F. Strawson, Arindam Chakrabarti & Matthias Wille - 2006 - Philosophischer Literaturanzeiger 59 (3):322.
     
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