Results for 'Dipen Barua'

52 found
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  1. The notion of fetter in early Buddhism.Dipen Barua - 2018 - New Delhi: Aditya Prakashan.
  2.  12
    Do Brute Facts Need to Be Civilised? Universals in Classical Indian Philosophy and Contemporary Analytic Ontology.Ankur Barua - 2015 - Journal of the Indian Council of Philosophical Research 32 (1):1-17.
    A vital point of dispute within both classical Indian thought and contemporary analytic ontology is the following: which facts are brute so that they are, so to speak, beyond any need of civilizing through logical transformations, conceptual revisions, or linguistic reformulations? In this article, we discuss certain strands of the debate in these fields with two central purposes in mind. Firstly, we shall argue that metaphysical debates are seemingly interminable partly because disputing parties carve up the ontological landscape in such (...)
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  3.  16
    Chapter 14. Paul Tillich, Being Itself, and the Structure of Vedantic Panentheism.Ankur Barua - 2017 - In Samuel Andrew Shearn & Russell Re Manning (eds.), Returning to Tillich: Theology and Legacy in Transition. De Gruyter. pp. 163-174.
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  4.  92
    The alchemy of suffering in the laboratory of the world: Vedāntic Hindu engagements with the affliction of animals.Akshay Gupta & Ankur Barua - 2023 - Religious Studies 59 (S1):82-95.
    Traditionally, the problem of evil, in its various formulations, has been one of the strongest objections against perfect being theism. In the voluminous literature on this problem, the motif of evil has usually been discussed with respect to human flourishing. In recent decades more focused attention has been paid to animal suffering and the philosophical problems that such suffering poses for perfect being theists. However, this growing body of literature, in Anglo-American philosophical milieus, is largely aimed at sketching a specifically (...)
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  5. God’s Body at Work: Rāmānuja and Panentheism.Ankur Barua - 2010 - International Journal of Hindu Studies 14 (1):1-30.
  6.  24
    The Absolute of Advaita and the Spirit of Hegel: Situating Vedānta on the Horizons of British Idealisms.Ankur Barua - 2017 - Journal of the Indian Council of Philosophical Research 34 (1):1-17.
    PurposeA significant volume of philosophical literature produced by Indian academic philosophers in the first half of the twentieth century can be placed under the rubric of ‘Śaṁkara and X’, where X is Hegel, or a German or a British philosopher who had commented on, elaborated or critiqued the Hegelian system. We will explore in this essay the philosophical significance of Hegel-influenced systems as an intellectual conduit for these Indo-European conceptual encounters, and highlight how for some Indian philosophers the British variations (...)
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  7.  20
    Gayā and Buddha-GayāGaya and Buddha-Gaya.A. K. Coomaraswamy & Benimadhab Barua - 1937 - Journal of the American Oriental Society 57 (2):191.
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  8.  15
    History of Assamese Literature.Robert P. Goldman & Birinchi Kumar Barua - 1969 - Journal of the American Oriental Society 89 (1):213.
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  9.  62
    Frege’s Puzzle and Semantic Relationism.Surajit Barua - 2019 - Journal of Indian Council of Philosophical Research 36 (1):197-210.
    Departing from the dominant theories of Frege, Russell and Mill, Kit Fine has sketched a novel solution to Frege’s puzzle in his book Semantic Relationism. In this article, I briefly discuss the puzzle in its various forms and the attempted solutions of Frege and Russell. I then explicate the essential features of the new theory and critically appraise the mechanism suggested by Fine to solve the puzzle. I show that Semantic Relationism fails to address the concerns raised in the puzzle.
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  10.  38
    Revisiting the Gandhi–Ambedkar Debates over ‘Caste’: The Multiple Resonances of Varņa.Ankur Barua - 2019 - Journal of Human Values 25 (1):25-40.
    While Gandhi and Ambedkar hold similar standpoints on the relation between religious orderings of the world and shapes of social existence, they sharply diverge, on certain occasions, regarding the question of what the crucial terms ‘caste’ and varņa refer to, so that they often seem to be talking past each other. Gandhi sought to cut through various traditional forms of Hindu socio-religious practices and develop a Hinduism which is grounded in the values of universal peace, love and benevolence. Ambedkar too (...)
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  11.  22
    Encountering Violence in Hindu Universes.Ankur Barua - 2017 - Journal of Religion and Violence 5 (1):49-78.
    A study of Hindu engagements with violence which have been structured by scriptural themes reveals that violence has been regulated, enacted, resisted, negated or denied in complex ways. Disputes based on Vedic orthodoxy were channeled, in classical India, through the mythical frameworks of gods clashing with demons, and later in the medieval centuries this template was extended to the Muslim foreigners who threatened the Brahmanical socio-religious orders. In the modern period, the electoral mechanisms of colonial modernity spurred Hindu anxieties about (...)
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  12.  25
    Investigating the “science” in “eastern religions”: A methodological inquiry.Ankur Barua - 2017 - Zygon 52 (1):124-145.
    This article explores some of the understandings of “science” that are often employed in the literature on “science and Eastern religions.” These understandings crucially shape the raging debates between the avid proponents and the keen detractors of the thesis that Eastern forms of spirituality are uniquely able to subsume the sciences into their metaphysical–axiological horizons. More specifically, the author discusses some of the proposed relations between “science” and “Eastern religions” by highlighting three themes: the relation between science and metaphysics, the (...)
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  13.  44
    Hick and Radhakrishnan on Religious Diversity: Back to the Kantian Noumenon.Ankur Barua - 2015 - Sophia 54 (2):181-200.
    We shall examine some conceptual tensions in Hick’s ‘pluralism’ in the light of S. Radhakrishnan’s reformulation of classical Advaita. Hick himself often quoted Radhakrishnan’s translations from the Hindu scriptures in support of his own claims about divine ineffability, transformative experience and religious pluralism. However, while Hick developed these themes partly through an adaptation of Kantian epistemology, Radhakrishnan derived them ultimately from Śaṁkara, and these two distinctive points of origin lead to somewhat different types of reconstruction of the diversity of world (...)
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  14. Schopenhauer’s Philosophy of Will and Sankara’s Advaita Vedanta.Arati Barua - 2008 - Proceedings of the Xxii World Congress of Philosophy 8:23-29.
    It is a well established fact that Arthur Schopenhauer was the first major Western thinker who was so much influenced by the Upanishads that he wrote, "In the whole world there is no study so beneficial and so elevating as that of the Upanishads. It has been the solace of my life, it will be the solace of my death”. This view of Schopenhauer about the Upanishads not only shows his familiarity with the Eastern thought but also it reflects his (...)
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  15.  36
    Revisiting the rationality of reincarnation talk.Ankur Barua - 2015 - International Journal of Philosophy and Theology 76 (3):218-231.
    A survey of the key arguments that have been developed for and against the rationality of belief in reincarnation shows that often the central dispute is not over what the ‘data’ are but how to assess the ‘data’ from specific metaphysical–hermeneutical horizons. By examining some of these arguments formulated by Hindu thinkers as well as their critiques – from the perspectives of metaphysical naturalism and Christian theology – we argue that one of the reasons why these debates remain intractable is (...)
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  16.  18
    Critical Thinking and Epistemic Responsibility Revisited.Surajit Barua - 2021 - Journal of the Indian Council of Philosophical Research 38 (3):285-299.
    It is generally assumed that critical thinking is the preferred mode of inquiry in all situations. However, Michael Huemer, in 2005, has presented an interesting and powerful challenge to this received view. He aims to establish the claim that in some contexts of inquiry, engaging in critical thinking is not epistemically responsible. If true, this implies that critical thinking should not be adopted uncritically. Several writers have objected to this counterintuitive view. In this paper, I show that those objections do (...)
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  17.  54
    Husserl, Heidegger, and the Transcendental Dimension of Phenomenology.Archana Barua - 2007 - Indo-Pacific Journal of Phenomenology 7 (1):1-10.
    Understanding phenomenology as a philosophical approach in which human-world relationships are analysed, as well as the constitution of subjectivity and objectivity within these relationships, this paper addresses some issues related to the transcendental dimension in the phenomenology of Edmund Husserl. An attempt is also made to re-address some issues related to phenomenology and its transcendental dimension as understood by adherents of hermeneutical phenomenology such as Paul Ricoeur. In essence, the focus of the paper is on exploring the following issues: what (...)
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  18.  50
    Schopenhauer and Krausz on Objects of Interpretation.Arati Barua - 2005 - Philosophy in the Contemporary World 12 (1):33-37.
    The paper is intended as a study in the philosophy of interpretation of Michael Krausz in relation to the philosophy of Arthur Schopenhauer. The idea is to throw some new lights on Schopenhauer’s philosophy by critically examining thc works of Schopenhauer in the light of Krausz’s philosophy of interpretation. We shall examine the extent to which Krausz’s philosophy of interpretation could provide a framework of interpretation of the more or less enigmatic parts of constructive realism in Schopenhauer’s The World As (...)
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  19.  9
    The Agonistic Poetics of Dāsya-bhāva: the Soteriological Confrontation Between Deity and Devotee.Ankur Barua - 2020 - Journal of Dharma Studies 3 (1):155-174.
    The devotional literatures across the Hindu bhakti traditions of medieval India are shaped by distinctive styles of affective responses to the divine reality. A theme which recurs in several layers of their songs is a theological dialectic between divine majesty and divine accessibility; the divine is not only simply transcendent in the sense of being a distant deity but is also immanently present in and through a range of human sensitivities, emotions, and affectivities. We will highlight the dialectic in the (...)
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  20.  16
    The Mystery of God and the Claim of Reason: Comparative Patterns in Hindu-Christian Theodicy.Ankur Barua - 2022 - International Journal of Hindu Studies 25 (3):259-288.
    In a comparative study of karma theodicy and atonement theodicy, as developed by some Hindu and Christian theologians, this article argues that they present teleological visions where individuals become purged, purified, and perfected in and through their worldly suffering. A karma theodicy operates with the notion that there is some form of proportionality between past evil and present suffering, even if such correlations can only be traced by an enlightened sage or are known to the omniscient God. Christian mystics too (...)
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  21.  72
    The Problem of Criteria and the Necessity of Natural Theology.Ankur Barua - 2013 - Heythrop Journal 54 (2):166-180.
    Most streams of Christianity have emphasized the unknowability of God, but they have also asserted that Christ is the criterion through whom we may have limited access to the depths of God, and through whose life and death we can formulate the doctrine of God as Triune. This standpoint, however, leads to certain complications regarding ‘translating’ the Christian message to adherents of other religious traditions, and in particular the question, ‘Why do you accept Christ as the criterion?’, is one that (...)
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  22.  6
    Understanding Schopenhauer through the Prism of Indian Culture. Philosophy, Religion and Sanskrit Literature.Arati Barua, Matthias Koßler & Michael Gerhardt (eds.) - 2012 - De Gruyter.
    Arthur Schopenhauer was the first Western thinker who incorporated thoughts of the Upanishads in his own philosophy. His appreciation for Indian philosophy and culture is quite well known. Presently serious research work is going on in different disciplines in different academic institutions and universities in the West to examine the influence of Indian philosophy and culture in the philosophical thinking of Germany, particularly in relation to Arthur Schopenhauer and vice versa. This book provides a common platform for interaction to the (...)
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  23.  17
    Symposium: ›What limits ought democratic pluralism impose on diversity within a cross-cultural context? Outlaw Jr, Ankur Barua, Anne Waters & Mario Wenning - 2015 - In Outlaw Jr, Barua Ankur, Waters Anne & Wenning Mario (eds.). pp. 109-186.
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  24.  14
    A history of pre-Buddhistic Indian philosophy.Beni Madhab Barua - 1970 - Delhi,: Motilal Banarsidass.
    The present work is designed to survey the evolution of philosophical thought in the Vedic and post-Vedic periods preceding the rise of Jainism and Buddhism.
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  25.  40
    Phenomenology of Religion.Archana Barua - 2008 - Lexington Books.
    Out of the wide variety of themes covered by Husserl's phenomenology and later developed by Heidegger, Merleau Ponty, and others in different possible directions, the present work attempts to indicate the few features of the method that derives from Edmund Husserl's basic themes of the phenomenological movement and its methodology. Barua explores the manner in which this method has been applied to the study of art and religion by other phenomenologists and accordingly introduces the problem of this profound bulk, (...)
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  26.  9
    A Note on--Euthanasia and the Contemporary Debate.Archna Barua - 1996 - Indian Philosophical Quarterly 23 (3-4):467-472.
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  27. A reexamination of the nature of religion.A. Barua - 1990 - Journal of Dharma 15 (3):212-222.
     
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  28.  16
    Dasakathāvatthu: An Alternative Path of Practice Leading to Liberation.Ven Sajal Barua - 2021 - Journal of Indian Philosophy 49 (3):499-521.
    Dasakathāvatthu appears to be a unique, but less known course of training in the Buddhist spiritual practice of the Theravāda tradition. Though the importance of the practice is highlighted, it is discussed with very little information in the Pāli Nikāya literature. But a well-informed discussion of the practice is found in the commentarial texts. One specific feature of the practice is that the path factors are defined as kathā suggesting that the practice is dialogical. This is in connection with the (...)
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  29.  9
    Exploring Hindu philosophy.Ankur Barua - 2023 - Bristol: Equinox Publishing.
    This introductory text points to some of the diverse tapestries of Hindu worldviews where scriptural revelation, logical argumentation, embodied affectivity, moral reasoning, and aesthetic cultivation constitute densely interwoven conceptual threads.
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  30. On Strawson's Foundation of Moral Reality.A. Barua - 2001 - Indian Philosophical Quarterly 28 (1):41-48.
  31.  2
    Peace science.Anup Barua - 1991 - Shyamnagar, 24-Parganas (N): IPWS Publishers. Edited by Sukla Das.
  32.  5
    Prolegomena to a history of Buddhist philosophy.Beni Madhab Barua - 1974 - New Delhi: Munshiram Manoharlal Publishers.
    This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be (...)
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  33.  19
    Some Aspects of Professional Ethics.Archana Barua - 1999 - Indian Philosophical Quarterly 26 (2):171-182.
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  34. Schopenhauer on Will: A Critique.Arati Barua - 1989 - Indian Philosophical Quarterly 16 (1):43.
     
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  35.  13
    Technology and The Centrality Of Person.Archana Barua - 2001 - Indian Philosophical Quarterly 28 (4):517-528.
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  36. The philosophy of Arthur Schopenhauer.Arati Barua - 1992 - New Delhi: Sole distributors, Intellectual Book Corner.
     
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  37.  9
    The tradition of religion in Assam: a philosophical study.Archana Barua - 1996 - Calcutta: Punthi Pustak.
    Chiefly history of Vaishnavism in Assam, with special reference to Sankaradeva, 1449-1569.
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  38.  7
    The Vedantic relationality of Rabindranath Tagore: harmonizing the one and its many.Ankur Barua - 2019 - Lanham: Lexington Books.
    The book is a thematic study of Tagore's conceptual project of harmonizing the one and its many across several fields such as spirituality, aesthetics, social existence, and others.
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  39. Vedāntic Approaches to Religious Diversity: Grounding the Many Divinities in the Unity of Brahman.Ankur Barua - 2020 - In Ayon Maharaj (ed.), The Bloomsbury research handbook of Vedānta. New York: Bloomsbury Academic.
  40.  2
    West meets East, Schopenhauer and India.Arati Barua (ed.) - 2011 - New Delhi: Academic Excellence.
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  41.  59
    Analysing Gaze in Terms of Subjective and Objective Interpretation: Sartre and Lacan.Pallavi Sharma & Archana Barua - 2017 - Human Studies 40 (1):61-75.
    Considering the Hegelian master–slave dichotomy over the exchange of the gaze, the paper focuses on the issue of vision and visibility, reinterpreted in Sartre’s phenomenological discussions in different ways. The Hegelian emphasis on recognition finds reflection in the treatment of vision as force expressed through visibility in Sartre and as an issue of self recognition in Lacan. Drawing the Hegelian tag with a comparative argument between Sartre and Lacan, the paper focuses on the different perspectives over the concept of gaze (...)
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  42.  87
    Gendering the digital body: women and computers. [REVIEW]Archana Barua & Ananya Barua - 2012 - AI and Society 27 (4):465-477.
    As we live in a culture where “everything can be commodified, measured and calculated and can be put in the competitive market for sale, detached from its roots and purpose,” there is need to redefine our humanness in terms of the changing nature of science, technology, and their deeper impact on human life. More than anything else, it is Information Technology that now has tremendous influence on all spheres of our life, and in a sense, IT has become the destiny (...)
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  43.  51
    Myth as Metaphysics: The Christian Saviour and the Hindu Gods. [REVIEW]Ankur Barua - 2012 - Sophia 51 (3):379-393.
    A distinction which is often rehearsed in some strands of Christian writing on the ‘Eastern’ religions, especially Hinduism, is that while they are full of ‘mythological’ fancies, Biblical faith is based on the solid rock of ‘historical’ truth. I argue that the sharp contours of this antithesis are softened when we consider two issues regarding the relation between ‘myth’ and ‘history’. First, the decades–long attempts to separate the ‘historical’ facts about Jesus Christ from the interpretive elements in the Biblical narrative (...)
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  44.  8
    Book Review The Present Personal: Philosophy and the Hidden Face of Language By Hagi Kenaan (2004). [REVIEW]Archana Barua - 2008 - Indo-Pacific Journal of Phenomenology 8 (1):1-5.
    The Present Personal: Philosophy and the Hidden Face of Language . New York: Columbia University Press. Hardcover (208 pages). ISBN: 978-0-231-13350-2 Indo-Pacific Journal of Phenomenology , Volume 8, Edition 1 May 2008.
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  45.  20
    Ankur Barua, The Divine Body in History: A Comparative Study of the Symbolism of Time and Embodiment in St. Augustine and Ramanuja.Reid B. Locklin - 2013 - Augustinian Studies 44 (2):301-303.
  46. A Buddhist Response to Ankur Barua: ‘Liberation in Life: Advaita Allegories for Defeating Death’.Bronwyn Finnigan - forthcoming - In Yujin Nagasawa & Mohammad Saleh Zarepour (eds.), Global Dialogues in the Philosophy of Religion: From Religious Experience to the Afterlife. Oxford University Press.
    This book chapter provides a Buddhist response to Ankur Barua's (forthcoming) account of how Śaṃkara’s Advaita Vedanta is consistent with morality.
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  47.  6
    An Analytical Study of Four Nikayas. Dipak Kumar Barua.Russell Webb - 1980 - Buddhist Studies Review 2 (3):169-170.
    An Analytical Study of Four Nikayas. Dipak Kumar Barua. Rabindra Bharati University, Calcutta 1971. xviii + 626 pp.
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  48.  37
    James A. Andrews, Hermeneutics and the Church. In Dialogue with Augustine. Notre Dame, IN: University of Notre Dame Press, 2012. Ankur Barua, The Divine Body in History: A Comparative Study of the Symbolism of Time and Embodiment in St. Augustine and Rāmānuja. Religions and Discourse 45. Oxford et al.: Peter Lang, 2009. [REVIEW]Pier Franco Beatrice, Christopher A. Beeley, David C. Bellusci & Jeffrey Bloechl - 2013 - Augustinian Studies 44 (1):203-205.
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  49.  11
    Flowers on the Rock: Global and Local Buddhisms in Canada.John S. Harding, Victor Sogen Hori & Alexander Soucy - 2014 - Mcgill-Queen's University Press.
    When Sasaki Sokei-an founded his First Zen Institute of North America in 1930 he suggested that bringing Zen Buddhism to America was like "holding a lotus against a rock and waiting for it to set down roots." Today, Buddhism is part of the cultural and religious mainstream. Flowers on the Rock examines the dramatic growth of Buddhism in Canada and questions some of the underlying assumptions about how this tradition has changed in the West. Using historical, ethnographic, and biographical approaches, (...)
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  50.  16
    Anagarika Munindra and the Historical Context of the Vipassana Movement.C. Robert Pryor - 2007 - Buddhist Studies Review 23 (2):241-248.
    Anagarika Munindra played an important role in the movement to teach vipassana meditation, and to spread this method widely in South Asia and the West. His life is examined with respect to its historical context and the spread of the vipassana movement from Burma to India and then to North America, Europe, and Australia. His family background as a Barua caste member, involvement with the Mahabodhi Society and the Buddha Jayanti celebration of 1956 are examined in order to clarify (...)
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