Results for 'Samkhya'

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Bibliography: Samkhya in Asian Philosophy
  1.  9
    Classical Sāṁkhya on the Relationship Between a Word and Its Meaning.Ołena Łucyszyna - 2016 - Journal of Indian Philosophy 44 (2):303-323.
    The aim of this article is to reconstruct the classical Sāṁkhya view on the relationship between a word and its meaning. The study embraces all the extant texts of classical Sāṁkhya, but it is based mainly on the Yuktidīpikā, since this commentary contains most of the fragments which are directly related to the topic of our research. The textual analysis has led me to the following conclusion. It is possible to reconstruct two different and conflicting views on the relationship between (...)
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  2. The Collision of Language and Metaphysics in the Search for Self-Identity: On Ahaṃkāra and Asmitā in Sāṃkhya-Yoga.Marzenna Jakubczak - 2011 - Argument: Biannual Philosophical Journal 1 (1):37-48.
    The author of this paper discusses some major points vital for two classical Indian schools of philosophy: (1) a significant feature of linguistic analysis in the Yoga tradition; (2) the role of the religious practice (iśvara-pranidhana) in the search for true self-identity in Samkhya and Yoga darśanas with special reference to their gnoseological purposes; and (3) some possible readings of ‘ahamkara’ and ‘asmita’ displayed in the context of Samkhya-Yoga phenomenology and metaphysics. The collision of language and metaphysics refers (...)
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  3.  80
    The Purpose of Non-Theistic Devotion in the Classical Indian Tradition of Sāṃkhya–Yoga.Marzenna Jakubczak - 2014 - Argument: Biannual Philosophical Journal 4 (1):55-68.
    The paper starts with some textual distinctions concerning the concept of God in the metaphysical framework of two classical schools of Hindu philosophy, Sāṃkhya and Yoga. Then the author focuses on the functional and pedagogical aspects of prayer as well as practical justification of “religious meditation” in both philosophical schools. A special attention is put on the practice called īśvarapraṇidhāna, recommended in Yoga school, which is interpreted by the author as a form of non-theistic devotion. The meaning of the central (...)
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  4.  11
    Classical Sāṁkhya on the Authorship of the Vedas.Olena Lutsyshyna - 2012 - Journal of Indian Philosophy 40 (4):453-467.
    The question as to whether the Vedas have an author is the topic of vivid polemics in Indian philosophy. The aim of this paper is to reconstruct the classical Sāṁkhya view on the authorship of the Vedas. The research is based chiefly on the commentaries to the Sāṁkhyakārikā definition of authoritative verbal testimony given by the classical Sāṁkhya writers, for these fragments provide the main evidence (both direct and indirect) for the reconstruction of this view. The textual analysis presented in (...)
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  5.  36
    What Similes in Sāṃkhya Do: A Comparison of the Similes in the Sāṃkhya Texts in the Mahābhārata, the Sāṃkhyakārikā and the Sāṃkhyasūtra. [REVIEW]K. A. Jacobsen - 2006 - Journal of Indian Philosophy 34 (6):587-605.
    In Sāṃkhya similes are an important means to communicate basic philosophical teachings. In the texts similes are frequently used, especially in the Sāṃkhya passages in the Mahābhārata, in the Sāṃkhyakārikā and in the Sāṃkhyasūtra. This paper compares the similes in these three texts and analyses changes in the philosophy as revealed in the similes. A comparison of the similes of Sāṃkhya texts produced over more than one thousand years reveals changes in the emphasis in this philosophical system. The purpose of (...)
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  6.  16
    Sāṃkhya as Portrayed by Bhāviveka and Haribhadrasūri.Olle Qvarnström - 2012 - Journal of Indian Philosophy 40 (4):395-409.
    This article consists of a tentative exploration regarding the Buddhist portrayal and critique of Sāṃkhya epistemology and the theory of reflection (pratibimbavāda) as expressed in the Sāṃkhyatattvāvatāraḥ chapter of Bhāviveka’s 6th century Madhyamakahṛdayakārikā, and its auto-commentary the Tarkajvālā; and the Jain portrayal and critique of Sāṃkhya epistemology and the theory of reflection as expressed in Haribhadrasūri’s 8th century Śātravārtāsamuccaya (ŚVS) and Yogabindu. The article includes a translation of the Yogabindu, verses 444–457.
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  7.  7
    A Śaiva Interpretation of the Satkāryavāda: The Sāṃkhya Notion of Abhivyakti and Its Transformation in the Pratyabhijñā Treatise.Isabelle Ratié - 2014 - Journal of Indian Philosophy 42 (1):127-172.
    It is a well-known fact that the Śaiva nondualistic philosopher Utpaladeva (fl. c. 925–975) adopted the Sāṃkhya principle according to which the effect must exist in some way before the operation of its cause (satkāryavāda). Johannes Bronkhorst has highlighted the paradox inherent in this appropriation: Utpaladeva is a staunch supporter of the satkāryavāda, but whereas Sāṃkhya authors consider it as a means of proving the existence of an unconscious matter, the Śaiva exploits it so as to establish his monistic idealism, (...)
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  8.  2
    The Relationship Between the Bhāvas and the Pratyayasarga in Classical Sāṃkhya.James Kimball - 2016 - Journal of Indian Philosophy 44 (3):537-555.
    The relationship between the two classical Sāṃkhya paradigms of the conditions and the intellectual creation has been a matter of debate since the early days of modern Indology. The precise role of each of these paradigms in the broader Sāṃkhya system, as well as the relationship between them, is unclear from the text of Īśvarakṛṣṇa’s Sāṃkhyakārikā, and most of the classical commentaries on this text offer little clarification. Of these commentaries, the anonymous Yuktidīpikā provides the most detailed and extensive information (...)
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  9.  20
    Intellektuelle Intuition in Kants erster Kritik und Samkhya-Philosophie.Adrian M. S. Piper - 2007 - In Elke Falat & Thomas Thiel (eds.), into it. Hildesheim, Germany: Kunstverein Hildesheim/Kehrerverlag Heidelberg. pp. 94-104.
  10.  34
    The Problem of Psychophysical Agency in the Classical Sāṃkhya and Yoga Perspective.Marzenna Jakubczak - 2015 - Argument: Biannual Philosophical Journal 5 (1):25-34.
    The paper discusses the issue of psychophysical agency in the context of Indian philosophy, focusing on the oldest preserved texts of the classical tradition of Sāṃkhya–Yoga. The author raises three major questions: What is action in terms of Sāṃkhyakārikā (ca. fifth century CE) and Yogasūtra (ca. third century CE)? Whose action is it, or what makes one an agent? What is a right and morally good action? The first part of the paper reconsiders a general idea of action – including (...)
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  11. Manyness of Selves, Samkhya, and K. C. Bhattacharyya.Ramesh Kumar Sharma - 2004 - Philosophy East and West 54 (4):425-457.
    : Classical Sāmkhya, as represented by Īśvarakrsna's Sāmkhya-kārikā, is well known for its attempt to prove not only the reality but the plurality of selves (purusa-bahutva). The Sāmkhya argument, since it proceeds from the reality of the manyness of the bodies as its basic premise, approximates, even if not in every detail, the 'argument from analogy' in its traditional form (which the essay tries to explicate). One distinguished modern interpreter, K. C. Bhattacharyya, however, not satisfied with this account, attempts to (...)
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  12.  39
    Why Didn't Siddhartha Gautama Become a Samkhya Philosopher, After All?Marzenna Jakubczak - 2012 - In Irina Kuznetsova, Jonardon Ganeri & Chakravarthi Ram-Prasad (eds.), Hindu and Buddhist Ideas in Dialogue. Self and No-Self. Ashgate.
    The chapter is divided into five sections. Firstly, I shall briefly describe the phenomenon of Kāpil Maṭh, a Sāṃkhya-Yoga āśrama founded in the early twentieth century by a charismatic Bengali scholar-monk Swāmi Hariharānanda Ᾱraṇya (1869–1947); while referring to Hariharānanda’s writings I will also consider the idea of the re-establishment of an extinct philosophical school. Secondly, I shall specify the method of analysis I apply while addressing the question raised in the title of my chapter and discuss some relevant Sanskrit and (...)
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  13.  43
    Computationality, Mind and Value: The Case of Sāmkhya-Yoga.Roy W. Perrett - 2001 - Asian Philosophy 11 (1):5 – 14.
    Associated with the successful development of computer technology has been an increasing acceptance of computational theories of the mind. But such theories also seem to close the gap between ourselves and machines, threatening traditional notions of our special value as non-physical conscious minds. Prima facie, Sāmkhya-Yoga - the oldest school of classical Indian philosophy, with its dualism between purusa ('self', 'consciousness') and prakrti ('nature', 'matter') - seems a case in point. However, Sāmkhya-Yoga dualism is not straightforwardly a mind-body dualism and (...)
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  14.  4
    Sāṃkhya and Yoga: Towards an Integrative Approach.André Couture - 2017 - Journal of Indian Philosophy 45 (4):733-748.
    Sāṃkhya and yoga are normally discussed either as topics in philosophy or as subjects of historical and philological inquiry. In this paper, I will attempt to demonstrate that, before separate developments appeared in the areas of both sāṃkhya and yoga, at least some brahmins seemed to have espoused the idea that any physical exertion or harnessing to a specific task had to be preceded by an intellectual approach to reality and possibly by a thorough enumeration of its principles. I come (...)
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  15.  1
    Narrating Sāṃkhya Philosophy: Bhīṣma, Janaka and Pañcaśikha at Mahābhārata 12.211–12.Angelika Malinar - 2017 - Journal of Indian Philosophy 45 (4):609-649.
    The account of the conversation between King Janaka and the Ṛṣi Pañcaśikha on the fate of the individual after death is one of the philosophical texts that are included in the Mokṣadharmaparvan of the Mahābhārata. There are different scholarly views on the history and composition of the text as well as the philosophical teachings propagated by Pañcaśikha. In contrast to earlier studies this paper not only analyzes the whole text, but also pays attention to the narrative framework in which the (...)
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  16.  3
    The Philosophy of Sāmkhya.Ram ShankarHG Bhattacharya & Gerald James Larson - 1987 - In Ram ShankarHG Bhattacharya & Gerald James Larson (eds.), The Encyclopedia of Indian Philosophies, Volume 4: Samkhya, a Dualist Tradition in Indian Philosophy. Princeton University Press. pp. 43-104.
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  17.  2
    The History and Literature of Sāṃkhya.Ram ShankarHG Bhattacharya & Gerald James Larson - 1987 - In Ram ShankarHG Bhattacharya & Gerald James Larson (eds.), The Encyclopedia of Indian Philosophies, Volume 4: Samkhya, a Dualist Tradition in Indian Philosophy. Princeton University Press. pp. 3-42.
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  18.  54
    Classical Samkhya and Yoga: An Indian Metaphysics of Experience.Mikel Burley - 2006 - Routledge.
    Samkhya and Yoga are two of the oldest and most influential systems of classical Indian philosophy. This book provides a thorough analysis of the systems in order to fully understand Indian philosophy. Placing particular emphasis on the metaphysical schema which underlies both concepts, the author aptly develops a new interpretation of the standard views on Samkhya and Yoga. Drawing upon existing sources and using insights from both eastern and western philosophy and religious practice, this comprehensive interpretation is respectful (...)
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  19. Classical Sāṃkhya: An Interpretation of its History and Meaning.Gerald James Larson - 1979 - Ross/Erikson.
     
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  20. Transcendence in Classical Sāmkhya.B. David Burke - 1988 - Philosophy East and West 38 (1):19-29.
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  21. Classical Sāmkhya and the Phenomenological Ontology of Jean-Paul Sartre.Gerald J. Larson - 1969 - Philosophy East and West 19 (1):45-58.
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  22. Prakrti in Samkhya-Yoga Material Principle, Religious Experience, Ethical Implications.Knut A. Jacobsen - 1999
     
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  23. Origin and Development of the Sāṃkhya System of Thought.Pulinbihari Chakravarti - 1951 - Exclusively Distributed by Munshinam Manoharlal Publishers.
     
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  24.  4
    What is the Sense of Ego-Maker in Classical Samkhya and Yoga?Marzenna Jakubczak - 2013 - In Psychology & Psychoanalysis. History of Science, Philosophy and Culture in Indian Civilization, vol. 13, part 3. New Delhi, India: Munshiram Monoharlal. pp. 291-308.
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  25. Classical Sāṃkhya.Gerald James Larson - 1969 - Delhi: Motilal Banarsidass.
     
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  26. William James on Pure Experience and Samadhi in Samkhya Yoga.E. I. Taylor - 2008 - In K. Ramakrishna Rao (ed.), Handbook of Indian Psychology. Cambridge University Press. pp. 555--563.
     
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  27.  51
    Causality: Sāmkhya, Bauddha and Nyāya. [REVIEW]J. L. Shaw - 2002 - Journal of Indian Philosophy 30 (3):213-270.
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  28.  40
    Sāmkhya in the Abhidharmakośa Bhāsya.Johannes Bronkhorst - 1997 - Journal of Indian Philosophy 25 (4):393-400.
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  29.  20
    Early Sāṃkhya in the "Buddhacarita".Stephen A. Kent - 1982 - Philosophy East and West 32 (3):259-278.
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  30.  32
    Las estrofas del Sāmkhya de Ishvarakrishna Presentación y traducción por José León Herrera.José León Herrera - 2012 - Areté. Revista de Filosofía 24 (2):387-402.
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  31.  57
    General Systems Philosophy and Sāṃkhya-Yoga: Some Remarks.M. K. Bannerjee - 1982 - Philosophy East and West 32 (1):99-104.
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  32.  2
    Ego-Making Principle in Samkhya Metaphysics and Cosmology.Marzenna Jakubczak - 2005 - Analecta Husserliana 89: 185-196.
  33.  31
    An Eccentric Ghost in the Machine: Formal and Quantitative Aspects of the Sāṁkhya-Yoga Dualism.Gerald James Larson - 1983 - Philosophy East and West 33 (3):219-233.
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  34. An Examination of the Samkhya Arguments For the Existence of Purusa.Bijayananda Kar - 1975 - Indian Philosophical Quarterly 2 (3):253-260.
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  35. Early Sāṁkhya: An Essay on its Historical Development According to the Texts.Edward Hamilton Johnston - 1937 - Motilal Banarsidass.
     
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  36.  6
    The Encyclopedia of Indian Philosophies, Volume 4: Samkhya, a Dualist Tradition in Indian Philosophy.Gerald James Larson & Ram ShankarHG Bhattacharya - 1987 - Princeton University Press.
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  37.  9
    Geschichte der Indischen Philosophie. I. Band. Die Philosophie des Veda Und des Epos; Der Buddha Und der Jina; Das Samkhya Und Das Klassische Yoga-System. [REVIEW]Erich Frauwallner - 1955 - Philosophy East and West 5 (2):170-171.
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  38.  38
    Is Īśvara Kṛṣṇa's Sāṁkhya Kārikā Really Sāṁkhyan?Daya Krishna - 1968 - Philosophy East and West 18 (3):194-204.
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  39.  24
    The Guṇas of Prakṛti According to the Sāṁkhya Philosophy.K. B. Ramakrishna Rao - 1963 - Philosophy East and West 13 (1):61-71.
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  40.  36
    The Human Body Composition in Statics and Dynamics: Āyurveda and the Philosophical Schools of Vaiśesika and Sāmkhya. [REVIEW]Viktoria Lyssenko - 2004 - Journal of Indian Philosophy 32 (1):31-56.
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  41.  8
    Classical Samkhya: A Critical Study.Anima Sen Gupta - 1971 - Philosophy East and West 21 (3):341-342.
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  42.  31
    A Naturalistic Approach to Sāṁkhya-Yoga.George P. Conger - 1953 - Philosophy East and West 3 (3):233-240.
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  43. Krishna Chandra Bhattacharyya and the Plurality of Puruṣas (Puruṣa-Bahutva) in Sāṃkhya.Gerald James Larson - 1992 - Journal of the Indian Council of Philosophical Research 10 (1):93-104.
     
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  44. The Commentaries of the Sāṁkhya Kārikā: A Study.Esther Abraham Solomon - 1974 - Gujarat University.
     
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  45.  26
    Proto-Sāṃkhya and Advaita Vedānta in the Bhagavadgītā.David White - 1979 - Philosophy East and West 29 (4):501-507.
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  46. Theism of Pre-Classical Sāṁkhya.Ramakrishna Rao & B. K. - 1966 - Mysore, Prasaranga, University of Mysore.
     
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  47.  10
    Agency in Sāṃkhya and Yoga.Edwin F. Bryant - 2014 - In Matthew R. Dasti & Edwin F. Bryant (eds.), Free Will, Agency, and Selfhood in Indian Philosophy. Oxford University Press. pp. 16.
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  48.  23
    The Notion of Satkārya in Sāṃkhya: Toward a Philosophical Reconstruction.Gerald J. Larson - 1975 - Philosophy East and West 25 (1):31-40.
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  49.  23
    Sāmkhya and Sartreand Sartre.Tuvia Gelblum - 1970 - Journal of Indian Philosophy 1 (1):75-82.
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  50.  22
    Valentinian Gnosticism and Classical Sāṃkhya: A Thematic and Structural Comparison.Stephen A. Kent - 1980 - Philosophy East and West 30 (2):241-259.
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