This study focuses on the altars of the major annual Hopi ceremonials which display ritual objects, the possession and use of which give religious and secular power. With the importance of such objects in mind, an iconographic study of Hopi religion is particularly illuminating. This study aims to demonstrate how to view Hopi altars and is supplemented by a theory of the mechanics of efficacy in the Hopi altar context. The text provides a general introduction to (...) Hopi religious practice and distinguishes three levels of information: 1) the calendrical and ritual contexts of Hopi altars, 2) the functions of these altars within those contexts, and 3) the iconography and iconology of the altars, understood here in a literal sense as the study of the forms and structures of the altars on the one hand and the study of the implicit and explicit symbology of the altars on the other. The book provides keys to understanding through exemplification and typology, and is meant to be of particular use to museums and research libraries. (shrink)

Ethics, in the sense of a recognized branch of inquiry, reputedly began with Socrates and the Sophists, at least for the western world. Ethics, understood as a set of moral standards, traditionalized by maxims and admonitions, has existed in human cultures from so early a time that it would be hazardous indeed to conjecture the date of its probable origin. The "Hopi Ethics" which Mr. Brandt has studied is obviously that of this second sense, whereas his own study, at (...) least insofar as it is a "theoretical analysis" and goes beyond mere description, is "ethics" in the first sense. That the Hopi Indians were somewhat astonished and perplexed by Mr. Brandt's line of inquiry is indicated by some of their quoted remarks, such as their mention of the "hard questions" being put to them, and their amazement at the suggestion of the possibility that "there is no right answer to ethical questions." One gathers, thus, that while the problem of ethical relativism was of high concern to Mr. Brandt, such an idea was nigh unthinkable to the Hopi. (shrink)

Presents the fundamental ideas of Indian thinkers that have shaped the mind of Indian from 1770 to the post-modern era in the middle of 20th century in India. Lists the most Indian influential figures in the field of philosophy, political theory, activicism such as Rabindranath Tagore, Ram Mohan Roy, Swami Vivekananda, and Mohandas Karamchand Gandhi.

This chapter contains sections titled: The Philosophical Tale.

Not an anthropologist by training, Tyler succeeds where the trained anthropologist has often failed: he manages to understand a style of life not his own. He relates and interprets the stories of the gods of the Zunis, Keres, and Hopi Indians, comparing them to some of the Greek myths. The Pueblos are "realists"; they believe in a world of rough harmony, of "normalcy," and their animistic religion is devoted to preserving the natural order of things. Their sophisticated outlook (...) cannot be explained by theories of primitive or infantile animism; in fact, Tyler uses Pueblo animism to debunk the Freudian and other theories of animism. A map, a geographical table, and an extensive bibliography help fill out the picture of the Pueblo.—A. B. D. (shrink)

In 1936, Benjamin Lee Whorf wrote a justly famous paper entitled "An American Indian Model of the Universe" (Carroll, 1956). In that paper, Whorf criticized the easy assumption that people in different cultures, speaking radically different languages, share common presuppositions about what the world is like. He contrasted the Hopi view of space and time with what he called elsewhere the Standard Average European view. For the Hopi, space and time are inherently relativistic; for the speaker of Western (...) European languages, like English, the universe is basically Newtonian, time and space are absolute, "containers" of things and events. (shrink)

In 1936, Benjamin Lee Whorf wrote a justly famous paper entitled "An American Indian Model of the Universe" (Carroll, 1956). In that paper, Whorf criticized the easy assumption that people in different cultures, speaking radically different languages, share common presuppositions about what the world is like. He contrasted the Hopi view of space and time with what he called elsewhere the Standard Average European view. For the Hopi, space and time are inherently relativistic; for the speaker of Western (...) European languages, like English, the universe is basically Newtonian, time and space are absolute, "containers" of things and events. (shrink)

India has a long, rich, and diverse tradition of philosophical thought, spanning some two and a half millenia and encompassing several major religious traditions. Now, in this intriguing introduction to Indian philosophy, the diversity of Indian thought is emphasized. It is structured around six schools of thought that have received classic status. Sue Hamilton explores how the traditions have attempted to understand the nature of reality in terms of inner or spiritual quest and introduces distinctively Indian concepts, such as karma (...) and rebirth. She also explains how Indian thinkers have understood issues of reality and knowledge-issues that re also an important part of the Western philosophical tradition. (shrink)

Most writings on Indian philosophy assume that its central concern is with moska, that the Vedas along with the Upanishadic texts are at its root and that it consists of six orthodox systems knowns as Mimamasa, Vedanta, Nyaya, Vaisesika, Samkhya, and Yoga, on the one hand and three unorthodox systems: Buddhism, Jainism and Carvaka, on the other. Besides these, they accept generally the theory of Karma and the theory of Purusartha as parts of what the Indian tradition thinks about human (...) action. The essays in this volume question these assumptions and show that there is little ground for accepting them. A new counter-perspective is presented for the articulation of the Indian philosophical tradition that breaks from the traditional frame in which it has usually been presented. (shrink)

With a history dating back at least 3000 years, the philosophical tradition of India is one of the oldest to continue to thrive today. Encompassing a wide variety of worldviews, Indian philosophy includes perspectives that have ongoing relevance to contemporary issues such as the nature of consciousness, the relationship between philosophy and the good life, the existence of a divine reality, and the meaning of happiness. Contrary to widespread stereotypes, Indian philosophy is not simply an extension of Indian religion. Scepticism (...) is a pervasive feature of this discourse, and there is even a school of thought which affirms materialism. The idea of a divine reality is debated extensively, not only in terms of the existence of such a reality-"Is there a God?"-but also in terms of its nature-"What is God?" This book, drawing upon some of the latest research in the field, traces the history of the Indian philosophical tradition from ancient times to the present, outlining the views and major thinkers of such schools of thought as Vedanta, Jainism, Buddhism, and many more. Jeffery D. Long treats each system, however, not simply as an historical artifact, but as a living reality with important insights to offer our world today. It is essential reading for anyone interested in world philosophies and how they address the 'big questions' that have always engaged human beings. (shrink)

This work presents a dialogue between classical and contemporary Indian and postmodern thinkers. Juxtaposing the diverse perspectives of Indian philosophers and philosophies, including Buddhism, Sankara, and Radhakrishnan, and western postmodern thinkers such as Lacan and Derrida, Olson addresses topics such as desire, suffering, the self, and identity.

The Objective Of This Highly Rewarding Book Indian Philosophy Of Knowledge Is To Highlight The Main Purpose Of Gaining Knowledge. The Highest Knowledge In Vedas And Upanisads Is The Knowledge Of Brahman Which Leads To Liberation. The Sankhya System Promises Complete Cessation Of All Sorrows. The Yoga Is Entirely Devoted To The Attainment Of Kaivalya. Gautama, In His Nyayasutra Asserts That Their Knowledge Would Lead To The Attainment Of The Liberation. The Vaisesika And Mimamsa Begins With The Interpretation Of Dharma (...) As The Means For Attainment Of The Worldly As Well As Transcendental Well-Being. The Buddhists Aim Of Knowledge Is To Remove Passions And To Show The Path Of Nirvana. The Removal Of Karmic Matter Is The Main Theme Of Knowledge In Jaina Philosophy. (shrink)

This book is an unconventional articulation of the political thinking in India in a refreshingly creative manner, in more than one way. Empirically, the book becomes innovative by providing an analytically more grasping contextual interpretation of Indian political thought evolved during the nationalist struggle against colonialism. Insightfully, it attempts to unearth the hitherto unexplored yet vital subaltern strands of political thinking in India as manifested through the mode of numerous significant socio-economic movements operating side by side, and sometimes as part (...) of the mainstream nationalist movement. This book articulates the main currents of the Indian political thought by locating the text and themes of the thinkers within the socio-economic and politico-cultural contexts in which such ideas were conceptualized and articulated. The book also tries to analytically grasp the influences of the various British constitutional devices that appeared as the responses of the colonial government to redress the genuine socio-economic grievances of the various sections of Indian society. The book breaks new ground in not only articulating the main currents of the Indian political thought in analytically more sound approach of context-driven discussion but also provokes new research in the field by chartering a new course in grasping and articulating the political thought in India. This volume will be useful to the students, researchers and faculty working in the field of political science, political sociology, political economy, and post-colonial contemporary Indian politics in particular. It will also be an invaluable and interesting reading for those interested in South Asian studies. (shrink)

A famous Indian argument for jus ad bellum and jus in bello is presented in literary form in the Mahābhārata: it involves events and dynamics between moral conventionalists (who attempt to abide by ethical theories that give priority to the good) and moral parasites (who attempt to use moral convention as a weapon without any desire to conform to these expectations themselves). In this paper I follow the dialectic of this victimization of the conventionally moral by moral parasites to its (...) philosophical culmination in the fateful battle, which the Bhagavad Gītā precedes. Arjuna’s lament is an internalization of the logic of conventional moral expectations that allowed moral parasitism, and Krishna’s push for a purely procedural approach to moral reasoning (bhakti yoga) does away with the good as a primitive of explanation and provides the moral considerations that allow us to see that the jus ad bellum and jus in bello coincide: the just cause is the approximation to the procedural ideal (the Lord), which is also just conduct. Jeff McMahan is correct in claiming that it is wrong for the unjust to attack the just. But it is also not obviously correct that it is the same set of moral considerations in war and peace that mark out the sides, for peace is largely characterizable by conventional morality, which all are forced to abandon in war. Walzer is correct that there are different sets of standards at play at war and peace, and that getting hands dirty in immorality is a price worth paying in war, but Walzer is thereby incorrect for a subtle reason: conventional standards by way of which jus ad bellum and jus in bello appear corrupt are themselves actually corrupt when the need for a just war arises. It is because moral parasites use conventional morality as a means of hostility and not as a means of fair, inclusive social interaction that conventional morality is corrupted and turned into a tool of the unjust. It is hence unjust to employ these standards to judge those whose cause is just, though such a judgement is conventional. Those who fight for a just cause thereby justly get their hands dirty by departing from conventional moral standards. But this is to the disadvantage of parasites who can only function in a climate where the conventionally good are constrained by conventional morality. Just war so understood deprives parasites their weapon of choice. (shrink)

The politics of the us/them or West/East divide forms the backdrop to philosophizing about, for and by women in India. Starting with an awareness that “Western woman” cannot mean the same as “Indian woman,” the philosopher here is easily led to an antiessentialism and explosion of a monolithic idea of woman. With such diffusion comes also a variegation in a monochrome “feminism”; for if subjects are multiple, so also are the blueprints for their emancipation. Resting content with a plurality of (...) feminisms might seem an obvious solution here; but then, it is also natural to wonder whether a simple grammatical pluralization can create space for genuine conceptual diversity, given the entrenched (and Western) associations of the term. (shrink)

It is fairly well known that Hume added a footnote to his essay ‘Of National Characters’ in which he asserts that all non-white peoples are naturally inferior to white people. Subsequently, he revised the note to assert only that black people are naturally inferior to white people. But while the view expressed in this footnote has been described as ‘shockingly bigoted’, and even as his ‘racial law,’ it is still commonly thought that in Hume's voluminous writings it is apparently just (...) this single passage which is definitely racist in its import. My aim in this paper is to show how American Indians are thought to be naturally inferior to white people in An Enquiry Concerning the Principles of Morals. There are, therefore, passages in Hume's second Enquiry which are also definitely racist in their import. (shrink)

This book provides a detailed analysis of classical and modern Indian views on consciousness along with their related meditative methods. It offers a critical analysis of three distinct trends of Indian thought.

Indian monism and western thought.--Indian idealist metaphysics and western culture.

India has produced several drafts of data policies. In this work, they are referred to [1] JBNSCR 2018, [2] DPDPR 2018, [3] NSAI 2018, [4] RAITF 2018, [5] PDPB 2019, [6] PRAI 2021, [7] JPCR 2021, [8] IDAUP 2022, [9] IDABNUP 2022. All of them consider Artificial Intelligence (AI) a social problem solver at the societal level, let alone an incentive for economic growth. However, these policy drafts warn of the social disruptions caused by algorithms and encourage the careful use (...) of computational technologies in various social contexts. Hence, the emerging data society and its implications in India's social contexts demand immense social science attention, which needs to be improved in the policy drafts, primarily because they are creations of industry stakeholders, technocrats, bureaucrats, and experts from tech schools. In the larger social milieu of digital infrastructure emerging, the fundamental question is whether India's national philosophy envisioned in the Indian constitution is reflected in the policy papers. The paper enquires whether the national data policy upholds the core values dispersed through the philosophy of the Indian constitution, which, among other things, is not confined only to inclusion, diversity, rights, liberty, justice and equality. By focusing on constitutional values, the paper seeks to offer a broader and more critical understanding of India's approach to AI policy by bringing together analyses of a wide array of policy documents available in the public realm. (shrink)

This collection of articles and review essays, including many hard to find pieces, comprises the most important and fundamental studies of Indian logic and linguistics ever undertaken. Frits Staal is concerned with four basic questions: Are there universals of logic that transcend culture and time? Are there universals of language and linguistics? What is the nature of Indian logic? And what is the nature of Indian linguistics? By addressing these questions, Staal demonstrates that, contrary to the general assumption among Western (...) philosophers, the classical philosophers of India were rationalists, attentive to arguments. They were in this respect unlike contemporary Western thinkers inspired by existentialism or hermeneutics, and like the ancient Chinese, Greeks, and many medieval European schoolmen, only--as Staal says--more so. Universals establishes that Asia's contributions are not only compatible with what has been produced in the West, but a necessary ingredient and an essential component of any future human science. (shrink)

The ideas, topics, and parameters of Indian Mahāyana Buddhist philosophy are immense and diverse. The soteriological goal of achieving the liberative state of nirvāna provides the basic aim and orientation of all Buddhist philosophy, including the Indian Mahāyana. The Yogācāra school (also known as Cittamātra) of Mahāyana philosophy makes use of the technical term “emptiness” in its descriptions of the essenceless way in which things are said to exist, yet the details of the way this is explained are strikingly different (...) from those of their Madhyamaka counterparts. The chapter presents a basic outline of the structure of Mahāyana path system with the caveat that, for individual thinkers, the devil, so to speak, is in the details. (shrink)

TheJournal of Religious Ethicshas published only two full‐length articles focusing on American Indian religious ethics in the last decade. This may signal that the field is uneasy about integrating American Indian religious ethics into its broader discourse. To fill this research lacuna and take a step toward normalizing religious‐ethical engagement with American Indian ethics, this article argues that the field needs an intentionally anticolonial, self‐aware approach to understanding American Indian religious ethics—one that decenters methods and approaches that may facilitate the (...) analysis of Christian texts, groups, and phenomena, yet limit insights into the religious‐moral beliefs and practices of Native Americans. The article first shows examples of how religious‐ethical methods, definitions, and epistemological starting points can obfuscate rich and accurate understandings of Native American religious‐ethical systems and phenomena. Next, it turns to historical and anthropological studies and Native American philosophy and ethics to outline an interdisciplinary framework for integrating American Indian traditions into the discourses of religious ethics. (shrink)