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Jonardon Ganeri
University of Toronto, St. George Campus
  1. Attention, Not Self.Jonardon Ganeri - 2017 - Oxford, UK: Oxford University Press.
    Jonardon Ganeri presents a radically reoriented account of mind, to which attention is the key. It is attention, not self, that explains the experiential and normative situatedness of humans in the world. Ganeri draws together three disciplines: analytic philosophy and phenomenology, cognitive science and psychology, and Buddhist thought.
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  2.  72
    The Self: Naturalism, Consciousness, and the First-Person Stance.Jonardon Ganeri - 2012 - Oxford University Press.
    Jonardon Ganeri presents a ground-breaking study of selfhood, drawing on Indian theories of consciousness and mind.
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  3.  63
    The Concealed Art of the Soul: Theories of Self and Practices of Truth in Indian Ethics and Epistemology.Jonardon Ganeri - 2007 - Oxford University Press.
    Hidden in the cave : the Upaniṣadic self -- Dangerous truths : the Buddha on silence, secrecy and snakes -- A cloak of clever words : the deconstruction of deceit in the Mahābhārata -- Words that burn : why did the Buddha say what he did? -- Words that break : can an Upaniṣad state the truth? -- The imperfect reality of persons -- Self as performance.
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  4. Philosophy in Classical India: Proper Work of Reason.Jonardon Ganeri - 2001 - Routledge.
    Original in content and approach, Philosophy in Classical India focuses on the rational principles of Indian philosophical theory, rather than the mysticism usually associated with it. Ganeri explores the philosophical projects of a number of major Indian philosophers and looks into the methods of rational inquiry deployed within these projects. In so doing, he illuminates a network of mutual reference and criticism, influence and response, in which reason is simultaneously used constructively and to call itself into question.
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  5.  30
    Mental Time Travel and Attention.Jonardon Ganeri - 2017 - Australasian Philosophical Review 1 (4):353-373.
    ABSTRACTEpisodic memory is the ability to revisit events in one's personal past, to relive them as if one travelled back in mental time. It has widely been assumed that such an ability imposes a metaphysical requirement on selves. Buddhist philosophers, however, deny the requirement and therefore seek to provide accounts of episodic memory that are metaphysically parsimonious. The idea that the memory perspective is a centred field of experience whose phenomenal constituents are simulacra of an earlier field of experience, yet (...)
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  6. Self-Intimation, Memory and Personal Identity.Jonardon Ganeri - 1999 - Journal of Indian Philosophy 27 (5):469-483.
  7.  68
    The Lost Age of Reason: Philosophy in Early Modern India 1450-1700.Jonardon Ganeri - 2011 - Oxford University Press.
    The ancient texts are now not thought of as authorities to which one must defer, but regarded as the source of insight in the company of which one pursues the ...
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  8. Jaina Logic and the Philosophical Basis of Pluralism.Jonardon Ganeri - 2002 - History and Philosophy of Logic 23 (4):267-281.
    What is the rational response when confronted with a set of propositions each of which we have some reason to accept, and yet which taken together form an inconsistent class? This was, in a nutshell, the problem addressed by the Jaina logicians of classical India, and the solution they gave is, I think, of great interest, both for what it tells us about the relationship between rationality and consistency, and for what we can learn about the logical basis of philosophical (...)
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  9. Indian Logic.Jonardon Ganeri - 2004 - In Dov M. Gabbay, John Woods & Akihiro Kanamori (eds.), Handbook of the History of Logic. Elsevier. pp. 1--309.
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  10. The Oxford Handbook of Indian Philosophy.Jonardon Ganeri (ed.) - 2017 - Oxford University Press.
  11.  17
    The Character of Logic in India.John A. Taber, Bimal Krishna Matilal, Jonardon Ganeri & Heeraman Tiwari - 2001 - Journal of the American Oriental Society 121 (4):681.
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  12. Epistemology From a Sanskritic Point of View.Jonardon Ganeri - 2018 - In Epistemology for the Rest of the World. New York: pp. 12-21.
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  13.  25
    Epistemic Pluralism: From Systems to Stances.Jonardon Ganeri - 2019 - Journal of the American Philosophical Association 5 (1):1-21.
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  14.  41
    Semantic Powers: Meaning and the Means of Knowing in Classical Indian Philosophy.Jonardon Ganeri - 1999 - Oxford University Press.
    Jonardon Ganeri gives an account of language as essentially a means for the reception of knowledge. The semantic power of a word and its ability to stand for a thing derives from the capacity of understanders to acquire knowledge simply by understanding what is said. Ganeri finds this account in the work of certain Indian philosophers of language, and shows how their analysis can inform and be informed by contemporary philosophical theory.
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  15.  71
    Hindu and Buddhist Ideas in Dialogue: Self and No-Self.Irina Kuznetsova, Jonardon Ganeri & Chakravarthi Ram-Prasad (eds.) - 2012 - Ashgate.
    The debates between various Buddhist and Hindu philosophical systems about the existence, definition and nature of self, occupy a central place in the history of Indian philosophy and religion.
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  16.  46
    Sanskrit Philosophical Commentary.Jonardon Ganeri & M. Miri - 2010 - Journal of the Indian Council of Philosophical Research 27:187-207.
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  17.  4
    Artha: Meaning.Jonardon Ganeri - 2011 - Oxford University Press India.
    This book examines the theories of meaning or artha in different schools of philosophical thought highlighting the significant relationship between 'word' and 'meaning'. It demonstrates that classical Indian theory of language can inform and be informed by contemporary philosophy.
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  18.  47
    Attention and Self in Buddhist Philosophy of Mind.Jonardon Ganeri - 2018 - Ratio 31 (4):354-362.
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  19. Why Philosophy Must Go Global: A Manifesto.Jonardon Ganeri - 2016 - Confluence 4:134-186.
    The world of academic philosophy is now entering a new age, one defined neither by colonial need for recognition nor by postcolonial wish to integrate. The indicators of this new era include heightened appreciation of the value of world philosophies, the internationalization of the student body, the philosophical pluralism which interaction and migration in new global movements make salient, growing concerns about diversity within a still too-white faculty body and curricular canon, and identification of a range of deep structural problems (...)
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  20. Cross-Modality and the Self.Jonardon Ganeri - 2000 - Philosophy and Phenomenological Research 61 (3):639-658.
    The thesis of this paper is that the capacity to think of one’s perceptions as cross-modally integrated is incompatible with a reductionist account of the self. In §2 I distinguish three versions of the argument from cross-modality. According to the ‘unification’ version of the argument, what needs to be explained is one’s capacity to identify an object touched as the same as an object simultaneously seen. According to the ‘recognition’ version, what needs to be explained is one’s capacity, having once (...)
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  21. A Return to the Self: Indians and Greeks on Life as Art and Philosophical Therapy: Jonardon Ganeri.Jonardon Ganeri - 2010 - Royal Institute of Philosophy Supplement 66:119-135.
    Of the many interrelated themes in Pierre Hadot's Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault, two strike me as having a particular centrality. First, there is the theme of attention to the present instant. Hadot describes this as the ‘key to spiritual exercises’, and he finds the idea encapsulated in a quotation from Goethe's Second Faust : ‘Only the present is our happiness’. The second theme is that of viewing the world from above: ‘philosophy signified (...)
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  22.  82
    Contextualism in the Study of Indian Intellectual Cultures.Jonardon Ganeri - 2008 - Journal of Indian Philosophy 36 (5-6):551-562.
    When J. L. Austin introduced two “shining new tools to crack the crib of reality”—the theory of performative utterances and the doctrine of infelicities—he could not have imagined that he was also about to inaugurate a shining new industry in the philosophy of the social sciences. But with its evident concern for the features to which “all acts are heir which have the general character of ritual or ceremonial,” Austin’s theory soon became indispensable in the analysis of ritual, linguistic and (...)
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  23. Philosophy as Therapeia.Clare Carlisle & Jonardon Ganeri (eds.) - 2010 - Cambridge University Press.
    'Empty are the words of that philosopher who offers therapy for no human suffering. For just as there is no use in medical expertise if it does not give therapy for bodily diseases, so too there is no use in philosophy if it does not expel the suffering of the soul.' The philosopher Epicurus gave famous voice to a conception of philosophy as a cure or remedy for the maladies of the human soul. What has not until now received attention (...)
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  24.  46
    For a (Revised) PCA-Analysis.Jonardon Ganeri, Paul Noordhof & Murali Ramachandran - 1998 - Analysis 58 (1):45–47.
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  25. Philosophical Modernities: Polycentricity and Early Modernity in India.Jonardon Ganeri - 2014 - Royal Institute of Philosophy Supplement 74:75-94.
    The much-welcomed recent acknowledgement that there is a plurality of philosophical traditions has an important consequence: that we must acknowledge too that there are many philosophical modernities. Modernity, I will claim, is a polycentric notion, and I will substantiate my claim by examining in some detail one particular non-western philosophical modernity, a remarkable period in 16th to 17th century India where a diversity of philosophical projects fully deserve the label.
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  26.  42
    Ancient Indian Logic as a Theory of Case-Based Reasoning.Jonardon Ganeri - 2003 - Journal of Indian Philosophy 31 (1/3):33-45.
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  27. An Irrealist Theory of Self.Jonardon Ganeri - 2004 - The Harvard Review of Philosophy 12 (1):60-79.
    It has become a common-place to read the ‘no-self’ theory of the Buddhist philosophers as a reductionist account of persons. In Reasons and Persons, Derek Parfit himself seemed to endorse the association, having learned of the Buddhist theory from his colleague at All Souls College, Bimal Krishna Matilal. The Buddha’s denial that there are real selves metaphysically distinct from continuous streams of psycho-physical constituents lends itself, to be sure, to a reductionist interpretation. I believe, nevertheless, that there are good grounds (...)
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  28.  12
    Well-Ordered Science and Indian Epistemic Cultures: Toward a Polycentered History of Science.Jonardon Ganeri - 2013 - Isis 104 (2):348-359.
    This essay defends the view that “modern science,” as with modernity in general, is a polycentered phenomenon, something that appears in different forms at different times and places. It begins with two ideas about the nature of rational scientific inquiry: Karin Knorr Cetina's idea of “epistemic cultures,” and Philip Kitcher's idea of science as “a system of public knowledge,” such knowledge as would be deemed worthwhile by an ideal conversation among the whole public under conditions of mutual engagement. This account (...)
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  29.  68
    The Study of Indian Epistemology: Questions of Method—a Reply to Matthew Dasti and Stephen H. Phillips.Jonardon Ganeri - 2010 - Philosophy East and West 60 (4):541-550.
    I would like to thank the editors of Philosophy East and West for courteously asking me if I would like to respond to Matthew Dasti and Stephen Phillips' very thoughtful remarks about the review I wrote of Phillips' translation and commentary on the pratyakṣa chapter of Gaṅgeśa's Tattvacintāmaṇi, prepared in collaboration with N. S. Ramanuja Tatacharya (Phillips and Tatacharya 2004). Let me begin by reaffirming what I said at the beginning of my review, that the book is "a monumental and (...)
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  30.  48
    Argumentation, Dialogue and the Kathāvatthu.Jonardon Ganeri - 2001 - Journal of Indian Philosophy 29 (4):485-493.
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  31.  17
    Cross-Modality and the Self.Jonardon Ganeri - 2000 - Philosophical and Phenomenological Research 61 (3):639-657.
    The thesis of this paper is that the capacity to think of one's perceptions as cross-modally integrated is incompatible with a reductionist account of the self. In §2 I distinguish three versions of the argument from cross-modality. According to the `unification' version of the argument, what needs to be explained is one's capacity to identify an object touched as the same as an object simultaneously seen. According to the `recognition' version, what needs to be explained is one's capacity, having once (...)
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  32.  85
    Contextually Incomplete Descriptions: A New Counterexample to Russell?Jonardon Ganeri - 1995 - Analysis 55 (4):287 - 290.
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  33. Can You Seek the Answer to This Question? (Meno in India).Amber Carpenter & Jonardon Ganeri - 2010 - Australasian Journal of Philosophy 88 (4):571-594.
    Plato articulates a deep perplexity about inquiry in ?Meno's Paradox??the claim that one can inquire neither into what one knows, nor into what one does not know. Although some commentators have wrestled with the paradox itself, many suppose that the paradox of inquiry is special to Plato, arising from peculiarities of the Socratic elenchus or of Platonic epistemology. But there is nothing peculiarly Platonic in this puzzle. For it arises, too, in classical Indian philosophical discussions, where it is formulated with (...)
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  34.  16
    Contextually Incomplete Descriptions: A New Counterexample to Russell?Jonardon Ganeri - 1995 - Analysis 55 (4):287.
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  35.  31
    Meaning and Reference in Classical India.Jonardon Ganeri - 1996 - Journal of Indian Philosophy 24 (1):1-19.
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  36.  42
    An Irrealist Theory of Self.Jonardon Ganeri - 2004 - Harvard Review of Philosophy 12 (1):61-80.
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  37.  63
    The Hindu Syllogism: Nineteenth-Century Perceptions of Indian Logical Thought.Jonardon Ganeri - 1996 - Philosophy East and West 46 (1):1-16.
    Following H. T. Colebrooke's 1824 'discovery' of the Hindu syllogism, his term for the five-step inference schema in the "Nyāya-sūtra," European logicians and historians of philosophy demonstrated considerable interest in Indian logical thought. This is in marked contrast with later historians of philosophy, and also with Indian nationalist and neo-Hindu thinkers like Vivekananda and Radhakrishnan, who downgraded Indian rationalist traditions in favor of 'spiritualist' or 'speculative' texts. This article traces the role of these later thinkers in the origins of the (...)
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  38.  34
    Review of Epistemology of Perception: Gaṅgeśa's Tattvacintāmaṇi, Jewel of Reflection on the Truth : The Perception Chapter Transliterated Text, Translation, and Philosophical Commentary. [REVIEW]Jonardon Ganeri - 2007 - Journal of the American Oriental Society 127 (3):349-354.
    The article reviews the book " Epistemology of Perception : Gaṅgeśa's Tattvacintāmaṇi, Jewel of Reflection on the Truth : The Perception Chapter Transliterated Text, Translation, and Philosophical Commentary," by Stephen H. Phillips and N. S. Ramanuja Tatacharya.
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  39.  36
    Traditions of Truth – Changing Beliefs and the Nature of Inquiry.Jonardon Ganeri - 2005 - Journal of Indian Philosophy 33 (1):43-54.
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  40.  37
    Why Truth? The Snake Sūtra.Jonardon Ganeri - 2002 - Contemporary Buddhism 3 (2):127-139.
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  41. Philosophy as Therapeia: Volume 66.Clare Carlisle & Jonardon Ganeri (eds.) - 2010 - Cambridge University Press.
    'Empty are the words of that philosopher who offers therapy for no human suffering. For just as there is no use in medical expertise if it does not give therapy for bodily diseases, so too there is no use in philosophy if it does not expel the suffering of the soul.' The philosopher Epicurus gave famous voice to a conception of philosophy as a cure or remedy for the maladies of the human soul. What has not until now received attention (...)
     
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  42. Artha =.Jonardon Ganeri - 2006 - Oxford University Press.
    This second volume in the Foundations of Philosophy in India series is an important contribution to the philosophy of language. Here Jonardon Ganeri highlights the significant relationship between semantic power and epistemic power to understand the important philosophical category of meaning.
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  43. Attention to Greatness: Buddhaghosa.Jonardon Ganeri - 2018 - In What Makes a Philosopher Great. London: Routledge.
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  44.  40
    Dharmakīrti on Inference and Properties.Jonardon Ganeri - 1990 - Journal of Indian Philosophy 18 (3):237-247.
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  45. Epistemology for the Rest of the World.Jonardon Ganeri - 2018
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  46.  15
    Exchange: Philosophy Inside and Outside Europe.Jonardon Ganeri & Simon Glendinning - 2017 - The Philosophers' Magazine 77:69-71.
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  47. Ganeri: Indian Philosophy, 4-Vol. Set.Jonardon Ganeri (ed.) - 2016 - Routledge.
    The learned editor of this new four-volume collection from Routledge argues that its subject matter is ‘a vast—and vastly undersurveyed—body of inquiry into the most fundamental problems of philosophy. As the broader discipline of philosophy continues to evolve into a genuinely international field, "Indian Philosophy" stands for an unquantifiably precious part of the human intellectual biosphere. For those who are interested in the way in which culture influences structures of thought, for those who want to study alternative histories of ideas, (...)
     
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  48.  14
    Identity as Reasoned Choice: A South Asian Perspective on the Reach and Resources of Public and Practical Reason in Shaping Individual Identities.Jonardon Ganeri - 2012 - Continuum.
    Drawing on Indian discussions of public and practical reason, the book argues that individual, moral, and political identity is a formation of reason.
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  49. Indian Logic a Reader.Jonardon Ganeri - 2001
     
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  50.  21
    In Reply.Jonardon Ganeri - 2014 - Isis 105 (2):399-400.
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