Hinduism: A Contemporary Philosophical Investigation explores Hinduism and the distinction between the secular and religious on a global scale. According to Ranganathan, a careful philosophical study of Hinduism reveals it as the microcosm of philosophical disagreements with Indian resources, across a variety of topics, including: ethics, logic, the philosophy of thought, epistemology, moral standing, metaphysics, and politics. This analysis offers an original and fresh diagnosis of studying Hinduism, colonialism and a global rise of hyper-nationalism, as well (...) as the frequent acrimony between scholars and practitioners of Hindu traditions. -/- This text is appropriate for use in undergraduate and graduate courses on Hinduism, and Indian philosophy, and can be used as an advanced introduction to the problems of philosophy with South Asian resources. (shrink)

The Protestant conception of religion as a private matter of conscience organized into voluntary associations informed early liberalism's conception of religion and of religious toleration, assumptions that are still present in contemporary liberalism. In many other religions, however, including Hinduism (the main though not only focus of this article), practice has a much larger role than conscience. Hinduism is not a voluntary association, and the structure of its practices, some of which are inegalitarian, makes exit very difficult. This (...) makes liberal religious toleration an awkward fit for Hinduism; granting religious toleration in India undermines equality and autonomy in severe ways. Yet Hinduism is not without its virtues, and has historically been what I call externally tolerant-it has been relatively tolerant of other religions. Liberal toleration, by contrast, is internally tolerant-it is tolerant of religions that fit the Protestant model, while its tolerance of others is considerably more qualified. I briefly speculate at the end of the article about how to combine these two models of toleration. (shrink)

Description: The book Hinduism and Buddhism in Perspective is divided in seven chapters. So far many things with the emphasis on philosophical thought have been discussed and viewed throughout this book. Both Hinduism and Buddhism are primarily concerned with the practical problems of human life. Their direct aim is to offer solutions for the proper guidance of Human conduct. They try to suggest practical ways and means solving the pressing problems of life and to attain the state of (...) Supreme perfection. However, the approach of the Hinduism is mainly para-psychological and it offers solutions mostly on the basis of traditional and metaphysical presuppositions, whereas the approach of Buddhism is thoroughly empirical in which the traditional metaphysical speculations are brushed aside. Surely, Hinduism and Buddhism are fundamentally opposed to each other in the belief of the existence of God (Brahman). The former holds the view that God or Brahman is the guiding principle behind the entire process of evolution and dissolutions. The latter does not recognize the idea of God or Brahman. It rejects idea of God. Concerning the concept of action (karma) both the Hinduism and Buddhism agree that all actions, whether good or bad, produce their proper consequences in the life of the individual who acts, provided they are performed with a desire for the fruits thereof. A man becomes good by performing good actions and bad by bad actions. (shrink)

True Hinduism has a power and beauty that no one acquainted with it can regard with anything but the deepest respect. This book contains a range of scriptures, an array of ritualistic procedures and traditions of brahminical orthodoxy, varied interpretations coupled with multiple views. True Hinduism has a power and beauty that no one acquainted with it can regard with anything but the deepest respect. You have to approach it as you approach poetry, with a willing suspension of (...) disbelief. Above all the peripheral myths, customs, beliefs and rites, rises the great. (shrink)

Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as (...) belonging to a single system of belief and practice. Instead of seeing such groups as separate and contradictory, they re-envisioned them as separate rivers leading to the ocean of Brahman, the ultimate reality. Drawing on the writings of philosophers from late medieval and early modern traditions, including Vijnanabhiksu, Madhava, and Madhusudana Sarasvati, Nicholson shows how influential thinkers portrayed Vedanta philosophy as the ultimate unifier of diverse belief systems. This project paved the way for the work of later Hindu reformers, such as Vivekananda, Radhakrishnan, and Gandhi, whose teachings promoted the notion that all world religions belong to a single spiritual unity. In his study, Nicholson also critiques the way in which Eurocentric concepts—like monism and dualism, idealism and realism, theism and atheism, and orthodoxy and heterodoxy—have come to dominate modern discourses on Indian philosophy. (shrink)

Acknowledgement -- Contents -- General introduction -- Part I. The Vedic religion -- Part II. The Hindu philosophical schools -- Part III. Bhagavad-Gītā and its influence -- Part IV. Religious Hinduism -- Part V. The neo-Hinduism: the reform movements -- General conclusion -- Selected Bibliography -- Index of selected terms.

This examination of Hinduism in the context of modernity will be of interest to all students of Hinduism, as well as to those interested in the sociology and history of religion. Shows Hinduism to be a highly dynamic world-view which challenges western notions of modernity. Considers a broad range of topics including women, the caste system, the self, divinities and gurus. Contains up-to-date discussions of modern Hindu culture and beliefs.

This chapter contains sections titled: Works cited.

오늘날 현대인이 직면하고 있는 환경위기는 사회제도와 생활양식의 문제이면서 동시에 가치관의 문제이다. 환경위기를 근원적으로 극복하기 위해 패러다임의 전환을 모색하는 생태주의는 대안적 세계관의 관점에서 힌두교(Hinduism)를 살펴볼 필요가 있다. 힌두교는 아리아인의 경전인 리그베다를 계승하면서 인도 선주민의 토착적 신앙을 적극 수용하는 형태로 개방적 포용성을 보여 왔다. 특히 핵심 경전으로 간주되는 우파니샤드와 바가바드기타는 범아일여 사상과 다양한 해탈의 길을 제시함으로써 영성적 사유의 깊이를 더함과 동시에 인도인의 폭넓은 칭송을 받고 있다. 힌두교의 자연관은 다소 변화 양상을 보였지만, 중심적 흐름에 비추어보면 자연 친화적이다. 필자는 생태사회의 윤리로서 사회윤리의 기본 (...) 논제와 유기적 연계성 논제, 자연의 탈도구적 가치 논제 셋을 제시하면서, 이것에 의거하여 힌두교를 평가하고자 한다. 힌두교는 계급사회를 용인하고 있다는 점에서 중요한 결함을 보이고 있지만, 인간과 자연을 하나로 연결해서 보는 유기적 세계관을 구축하고 있고 또 업과 윤회 사상으로 인해 자연의 탈도구적 가치를 수용할 수 있는 것으로 평가할 수 있다. 따라서 힌두교는 생태주의 사회를 지향하는 현대인에게 그 장점인 영성적 지혜와 바람직한 생태윤리의 자세를 전해줄 수 있을 것으로 전망할 수 있다. (shrink)

Evolution of the humane resonances between Hindu values and contemporary experiences and challenges; contributed research papers.

Introduction -- 1. Dharma -- 2. Jainism -- 3. Buddhism -- 4. The question of dialogue -- 5. Towards the Hinduism-Islam dialogue -- 6. Towards the Hinduism-Christianity dialogue -- 7. Secular and religious fundamentalism -- Acknowledgements -- Endnotes -- List of words with diacritical marks -- Index.

v. 1. Vedic religion, philosophic schools, from Vedism to Hinduism.

This Omnibus edition brings together four classic works on Hinduism by renowned scholars, providing the liturgical, historical, anthropological, and individualist's interpretation of the religion. With an introduction by T.N. Madan, this volume will make an excellent and very comprehensive collector's item on the subject of Hinduism.

The literature on Hinduism and the environment is vast, and growing quickly. It has benefitted greatly from the work of scholars in a wide range of disciplines, such as religious studies, Asian studies, history, anthropology, political science, and so on. At the same time, much of this work fails to define key terms and make fundamental assumptions explicit. Consequently, it is at least initially difficult to engage with it philosophically. In the first section of this paper, I clarify a (...) central, implicit assumption that many of the authors working in this area share—namely, the assumption that a plausible environmental ethic must attribute direct moral standing to individual, living, non-human entities in nature, such as animals and plants. In the second section, I offer a preliminary defense of this assumption. In the third section, I respond to objections, and conclude that the argument is at least initially convincing. (shrink)

This book argues that the standard arguments for and against the claim that certain Hindu texts and traditions attribute direct moral standing to animals and plants are unconvincing. It presents careful, extensive, and original interpretations of passages from the Manusmrti (law), the Mahābhārata (literature), and the Yogasūtra (philosophy), and argues that these texts attribute direct moral standing to animals and plants for at least three reasons: they are sentient, they are alive, and they possess a range of other relevant attributes (...) and abilities. This book is of interest to scholars of Hinduism and the environment, religion and the environment, Hindu and/or Buddhist philosophy more broadly, and environmental ethics. (shrink)

What is Hinduism? Who is a Hindu? What form should Hinduism take in this day and age? This book proposes serious answers to these important challenging questions and presents them in an engaging way. Four men and four women, committed Hindus from different walks of life, gather under the format of a seminar to discuss these questions. They engage in the hard thinking necessary to develop a four-point definition of Hinduism. They construct foundations of a moderate viable (...) Hinduism using the definition. They show how different structures can be built on the foundations allowing expression of individual creativity and freedom. The book is the dialog of the eight diverse Hindus who show human emotions and passion along with acute reasoning, evolving a fascinating discourse. They traverse far and wide over the panorama of world religions as well as Eastern and Western philosophy. The result is a comprehensive philosophy of life that can inspire and empower not only Hindus but also all humans deeply interested in universal humanistic spirituality with competitive intellectual underpinning relevant for today. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:HINDUISM AND MIMETIC THEORY: A RESPONSE Julia W. Shinnick Austin, Texas i: Introduction "would like to thankProfessor Clooney for his thorough presentation.ofthe enormously complex and layeredtreatment ofviolence within Hindu religious traditions. In his paper I found many aspects of Hinduism that directly engage the mimetic theory, and I hope that I can articulate some of these in such a way as to initiate discussion during the next (...) hour or so this afternoon. As one of the so-called "Girardians," my first impression in response to Professor Clooney's paper is that the complexity of Hindu attitudes toward violence and sacrifice seem to indicate an awareness of the ritualization and control of violence, as developed over a very long period of time. I. Language of Avoidance/Denial: The Horse I would like to start with a small detail, but one which seems to me key to many larger issues in light of the mimetic theory: the ritual directions and prayers [1.1] in which the words "to kill" and "to die" are carefully avoided through the substitutions of such words as "he takes hold of and "he makes consent." I might add here also, that the avoidance ofusing "real" words for what is "really" being doneDkilling the animalDreminds me to some extent of the use of language by contemporary torturers as analyzed in the book The Body in Pain: The Making and Unmaking ofthe World by Elaine Scarry. Scarry argues that the language used by torturers avoids any acknowledg- Julia W. Shinnick141 ment of the real actions they are committing, as well as any acknowledgment of the very real pain they are causing their victims; furthermore, it is a dehumanizing language, referring to the victims as, for example, submarines, in one particular type of torture. This discrepancy between language and actual action is intriguing in both cases. Granted, the sacrificers in the Rg Veda do not deny that they are sacrificing the horse, and the "apology" (the words to the horseD"Do not let the axe linger in yourbody...") is not part ofan act oftorture, but the words have in common with Scarry's report a certain denial or avoidance of the reality of both the actions ofkilling and/orharming and the result ofthese actions, pain and/or death. Furthermore, the avoidance of the words "to kill" and "to die" would fit in with the mimetic theory's idea ofprohibiting the ritual from bringing actual facts of the founding murder to consciousness. II.Sacrificial Instructions The words addressed to the horse in the Rg Veda [I.l]and the instructions for the treatment of animals to be sacrificedO'The axe penetrates the thirty-four ribs of the swift horse...so that the limbs may be unperforated, and recapitulating, joint by joint "Dseem to me to intersect with the mimetic theory in terms of ritual sacrifice as a reenactment of the founding conflict. As I understand it, in the mimetic theory, one reason for careful, detailed ritual instructions and the sense ofgreatdangerin sacrifice (the sense that if the ritual is not carried out exactly and correctly, something horrible might happen) has to do with a non-conscious fear of unleashing the mimetic crisis all over again. I see aspects of this in the minutely detailed instructions to the priest such as the importance of leading the horse but not holding on to it, and the desire to pacify the animal to be sacrificed. These kinds of details are of course also present in other sacrifice rituals. For example, in Perpetua's Passion: The Death and Memory of a Young Roman Woman, Joyce Salisbury speaks of the simultaneous sacrifice of hundreds of children in ancient Carthage during the Punic Wars. The children had to be (appear) "willing" to be sacrificed. Ifthey cried out, the sacrifice was considered invalid. The parents also had to be (appear) "willing;" ifthe mother shed a tear, the sacrifice was invalid. Thus, immediately before the fatal knife thrust, the sacrificing parents would caress their children and tickle them to make them laugh. III.Violence and Kings According to James Williams in his introduction to chapter 6 of The 142Hinduism and Mimetic Theory: A Response Girard Reader, one of... (shrink)

This paper seeks to provide a renewed meaning to the idea of truth by enclosing it within Gandhi’s rhetorical use of the term religion. The religion that he seeks to present to us as Hinduism is absurd on all fronts, it is argued here. It is through such absurdity that he infuses notions of validity and obeyance on his own terms to take us to profuse criticisms of not only colonial but civilizational modernity as well. Further a newer meaning (...) is given to Hinduism in a rather unexpected manner even in the context of the Indian national movement. The point about political conservatism, the element of exoticism and God takes us to adventures around truth by a thinker-activist speaking as a colonial subject. (shrink)

This book brings out the essentials of Hinduism as expounded in the Vedas, the main Upanisads, the Munusamhita, the Ramayana, the Mahabharata, the minor Upanisads, the Puranas, the Bhdgavat Gita and the other Gitas. It traces the development of Saivism, Saktaism, Vaisnavism, and the other minor cults in the minor Upanisads, the main Puranas, the Bhdgavat Gita, the Bhagavat Gita, the siva Gita, the Devi Gita, and the other Gitas, and expounds their theoretical and practical teachings. It traces the (...) evolution of pure monism (Advaitavada), which permeates the religious literature of the Hindus. It elavorately deals with the triple method of disinterested works, devotion and integral knowledge for the realization of the Absolute Spirit or God. It deals with the ethical teachings of Hinduism as expounded in the non-philosophical religious literature, which are catholic, humanitarian and universal, and which constitute the inner core of religious life. The book tries to give an objective treatment of the inner thoughts of Hinduism stripped of its cumborous and outworn symbolism based on the original texts. So the ideas are expressed m simple philosophical. Language, which is not unintelligible to the lay man. If it can remove some misconceptions about Hinduism and help some readers enter into its sprits, the author's labour will have been amply repaid. (shrink)

Abstract In recent decades scholars in every major religious tradition have been commenting on the relationship between their own tradition and science. The subject in the context of Hinduism is complex because there is no central institutionalized authority to dictate what is acceptable Hindu belief and what is not. This has resulted in a variety of perspectives that are touched upon here. Historical factors in the introduction of modern science in the Hindu world have also influenced the subject. The (...) reflections in this paper are based on these. (shrink)

An estimated 1.2 to 2.3 million Hindus live in the United States. End-of-life care choices for a subset of these patients may be driven by religious beliefs. In this article, we present Hindu beliefs that could strongly influence a devout person’s decisions about medical care, including end-of-life care. We provide four case examples (one sacred epic, one historical example, and two cases from current practice) that illustrate Hindu notions surrounding pain and suffering at the end of life. Chief among those (...) is the principle of karma, through which one reaps the benefits and penalties for past deeds. Deference to one’s spouse or family is another important Hindu value, especially among Hindu women, which can impact the decision-making process and challenge the Western emphasis on autonomy. In addition, the Hindu embrace of astrology can lead to a desire to control the exact time of death. Confounding any generalizations, a Hindu patient may reject or accept treatments based on the individual patient’s or family’s interpretation of any given tradition. Through an awareness of some of the fundamental practices in Hinduism and the role of individual interpretation within the tradition, clinicians will be better able to support their Hindu patients and families at the end of life. (shrink)

The Book Presents An Understanding Of The Nature And Meaning Of Hinduism As Revealed In Its Sruti And Smrti Traditions, Examining Certain Essential Aspects Of The Hindu Philosophical Thinking, Such As The Meaning Of Dharma And Religion, Man S Understanding Of His Own Existence And Reality And The Hindu Conception Of The Divine.

In a recent review of the new German edition of Hegel’s lectures on “Determinate Religion,” Dale Schlitt says that Hegel “gave a surprisingly appreciative reading of the various religions…” If ‘appreciative’ is meant here to signify “affirmative,” it is hard to agree with this claim. Schlitt himself indicates why, when he writes, “Hegel was so appreciative of the various religions that, even with his often negative judgments on them, he consistently presented them as necessary instances without which the consummate, absolute, (...) or true religion could not have come into being.”. With regard to the Indian traditions we know as Hinduism, it is true that Hegel finds within them “the instinct of the concept”. But that is hardly high praise, especially when Hegel more frequently emphasizes that in Hinduism the moments of the concept regularly fall apart. As a result, and to me this seems the central theme of Hegel’s accounts, Hinduism is irremediably a religion of unfreedom. (shrink)

As known from the academic literature on Hinduism, the foreign, Persian word, “Hindu” (meaning “Indian”), was used by the British to name everything indigenously South Asian, which was not Islam, as a religion. If we adopt explication as our research methodology, which consists in the application of the criterion of logical validity to organize various propositions of perspectives we encounter in research in terms of a disagreement, we discover: (a) what the British identified as “Hinduism” was not characterizable (...) by a shared set of beliefs or shared outlook, but a disagreement or debate about basic topics of philosophy with a discourse on tenets of moral philosophy anchoring the debate; and (b), the Western tradition’s historical commitment to language as the vehicle of thought not only leads to the conflation of propositions with beliefs, but to interpreting (explaining by way of belief) on the basis of the Eurocentric tradition rooted exclusively in ancient Greek philosophy. Interpretation on the basis of the Western tradition leads to the Western tradition vindicating itself as the non-traditional, non-religious, rational platform—the secular—for explaining everything—the residua are what get called religions on a global scale. This serves the political function of insulating Western colonialism from indigenous moral and political criticism. Given that Western colonialism is the pivotal event, before which South Asians just had philosophy, and after which they had religion (the explanatory residua of Eurocentric interpretation), we can ask about Hindu religious belief. This only pertains to the period after colonialism, when Hindus adopted a Westcentric frame for understanding their tradition as religious because of colonization. Prior to this, the tradition the British identified as “Hindu” had a wide variety of philosophical approaches to justification, which often criticized propositional attitudes, like belief, as irrational. (shrink)

Lecture 1. Hinduism in the world and the world of Hinduism -- Lecture 2. The early cultures of India -- Lecture 3. The world of the Veda -- Lecture 4. From the Vedic tradition to classical Hinduism -- Lecture 5. Caste -- Lecture 6. Men, women, and the stages of life -- Lecture 7. The way of action -- Lecture 8. The way of wisdom -- Lecture 9. Seeing God -- Lecture 10. The way of devotion -- (...) Lecture 11. The goddess and her devotees -- Lecture 12. Hinduism in the modern period. (shrink)

Management is presently under intense scrutiny and criticism for its simplistic objective of enhancing shareholders’ wealth, and for lacking the ability of integrating plurality, inclusivity, and ethical conduct. Most western management principles are based on theoretically deducted cause-effect relationships, and on structured planning towards a single purpose, using relatively standardized frameworks, processes and ways of thinking. However, the complexities of management require cognition of interdependencies and the ability to deal with ambiguity, and thus needs a new paradigm that moves away (...) from the present reductionist doctrine towards an holistic framework that is adaptable and integrative. However, such a transformation requires a completely distinct ideology based on a heterodoxy that syncretises purpose-oriented approach with the present profit-oriented approach. This paper proposes that Hinduism is ideally positioned to offer such a heterodoxy. In Hinduism, the connotation for management is more a process of selection from amongst the myriad choices along multiple levels, based on inductive and supplemented by deductive logic, and mostly devoid of any absolutes or singularity in process. Under Hinduism's influence, the ‘Indian way’ is a hybrid of individualistic, collective and context sensitive ways of thinking, that sets it apart from other cultures, and thus is uniquely positioned to offer an alternative management paradigm for today’s world. This paper will present how the values and norms embedded in the philosophy and religious principles of Hinduism, evolved and continue to influence Indian management thinking and behaviour, and how the lessons from the ‘Indian way’ might contribute towards the development of an alternative management paradigm. (shrink)

Abstract. The science and religion discourse in the Western academy, though expansive, has not paid significant enough attention to South Asian views, particularly those from Hindu thought. This essay seeks to address this issue in three parts. First, I present the South Asian standpoint as it currently relates to the science and religion discourse. Second, I survey and evaluate some available literature on South Asian approaches to the science and religion discourse. Finally, I promote three possible steps forward: (1) the (...) literature must shift from high Hindu philosophical religion to the more prevalent bhakti traditions, (2) the Indian context must be understood in its own right without metaphysical assumptions attached to the concepts of science and religion, and (3) most importantly, concepts unique to the Indian worldview, such as dharma, maya, and cit, must receive better treatment in translation in order to facilitate a more accurate exchange of ideas across cultural boundaries. (shrink)

A comprehensive cross-referenced guide to classical Hinduism from its beginnings to the fifteenth century explains rites, concepts, myths, symbols, literary texts.

Interest in the Eastern religions has arisen for a long time and has not subsided so far. A common picture of many Ukrainian cities is the people in orange clothing who chant the Hare Krishna mantra and actively promote religious literature. These are members of the International Society of Krishna Consciousness, an Indian religious movement that has become more popular outside India than in India itself.