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Stephen H. Phillips [37]Stephen Hall Phillips [1]
  1.  66
    Epistemology in Classical India: The Knowledge Sources of the Nyaya School.Stephen H. Phillips - 2011 - New York: Routledge.
    In this book, Phillips gives an overview of the contribution of Nyaya--the classical Indian school that defends an externalist position about knowledge as well as an internalist position about justification. Nyaya literature extends almost two thousand years and comprises hundreds of texts, and in this book, Phillips presents a useful overview of the under-studied system of thought. For the philosopher rather than the scholar of Sanskrit, the book makes a whole range of Nyaya positions and arguments accessible to students of (...)
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  2.  85
    Pramāṇa Are Factive— A Response to Jonardon Ganeri.Matthew Dasti & Stephen H. Phillips - 2010 - Philosophy East and West 60 (4):535-540.
    Recently, Jonardan Ganeri reviewed the collaborative translation of the first chapter of Gaṅgeśa's Tattvacintāmaṇi by Stephen H. Phillips and N. S. Ramanuja Tatacharya (Ganeri 2007). The review is quite favorable, and we have no desire to dispute his kind words. Ganeri does, however, put forth an argument in opposition to a fundamental line of interpretation given by Phillips and Ramanuja Tatacharya about the nature of pramāṇa, knowledge sources, as understood by Gaṅgeśa and, for that matter, Nyāya tradition. This response is (...)
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  3.  17
    Gaṅgeśa on the Upādhi, the "inferential undercutting condition": introduction, translation, and explanation.Stephen H. Phillips - 2002 - New Delhi: Indian Council of Philosophical Research. Edited by Ramanuja Tatacharya, S. N. & Gaṅgeśa.
    Study of Upādhiprakaraṇa of Gaṅgeśa, 13th cent., treatise on Navya Nyāya philosophy; includes text and translataion.
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  4.  65
    Hartshorne and Indian Panentheism.Stephen H. Phillips - 2010 - Sophia 49 (2):285-295.
  5.  15
    Semantic Powers: Meaning and the Means of Knowing in Classical Indian Philosophy.Stephen H. Phillips - 2001 - Mind 110 (439):749-753.
  6. The Senses and the History of Philosophy.Brian Glenney, José Filipe Silva, Jana Rosker, Susan Blake, Stephen H. Phillips, Katerina Ierodiakonou, Anna Marmodoro, Lukas Licka, Han Thomas Adriaenssen, Chris Meyns, Janet Levin, James Van Cleve, Deborah Boyle, Michael Madary, Josefa Toribio, Gabriele Ferretti, Clare Batty & Mark Paterson (eds.) - 2019 - New York, USA: Routledge.
    The study of perception and the role of the senses have recently risen to prominence in philosophy and are now a major area of study and research. However, the philosophical history of the senses remains a relatively neglected subject. Moving beyond the current philosophical canon, this outstanding collection offers a wide-ranging and diverse philosophical exploration of the senses, from the classical period to the present day. Written by a team of international contributors, it is divided into six parts: -/- Perception (...)
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  7.  34
    Epistemology of perception: Ganṅgeśa's Tattvacintāmaṇi: jewel of reflection on the truth (about epistemology), the Perception chapter (Pratyakṣa-khaṇḍa).Stephen H. Phillips - 2004 - New York: American Institute of Buddhist Studies. Edited by Ramanuja Tatacharya, S. N. & Gaṅgeśa.
    The present work is a translation of The Perception Chapter of Jewel of Reflection on the Truth, a foundational text by the great fourteenth-century Indian logician Gangesa Upadhyaya. The authors' introduction and running commentary to the translation provide essential theoretical and historical background, contextualization, analysis, and comparison of Nyaya and Western traditions. Includes a detailed glossary and index. Published by American Institute of Buddhist Studies (AIBS).
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  8.  48
    There's nothing wrong with raw perception: A response to Chakrabarti's attack on nyāya's "nirvikalpaka pratyakṣa".Stephen H. Phillips - 2001 - Philosophy East and West 51 (1):104-113.
    In lieu of an abstract, here is a brief excerpt of the content:There's Nothing Wrong with Raw Perception:A Response to Chakrabarti's Attack on Nyāya's Nirvikalpaka PratyakṣaStephen H. PhillipsIn the lead article of the fiftieth anniversary issue of Philosophy East and West (January 2000), Arindam Chakrabarti elaborates seven reasons why Nyāya should jettison "indeterminate perception" and view all perception as determinate, that is to say, as having an entity (a) as qualified by a qualifier (F) as object (Fa). In his notes, (...)
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  9.  90
    Perceiving particulars blindly: Remarks on a nyaya-buddhist controversy.Stephen H. Phillips - 2004 - Philosophy East and West 54 (3):389-403.
    In lieu of an abstract, here is a brief excerpt of the content:Perceiving Particulars Blindly:Remarks on a Nyāya-Buddhist ControversyStephen H. PhillipsIntroductionThe discussion by Mark Siderits in this issue—"Perceiving Particulars"—and two pieces by Monima Chadha—the first her article "Perceptual Cognition: A Nyāya-Kantian Approach" (Chadha 2001) and the second her reply to Siderits in this issue—have taught me much.1 I have little to add beyond agreeing on the whole with Siderits and making a few tweaks concerning Nyāya. Chadha astutely captures the insight (...)
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  10.  9
    Philosophy of Religion: A Global Approach.Stephen H. Phillips & Robert C. Solomon - 1996 - Cengage Learning.
    This book is the first philosophy of religion anthology to offer a broad survey of classical and contemporary, Western and non-Western readings. This book includes the standard topics for traditional philosophy of religion courses, as well as ample material for courses incorporating a more global approach. The text also provides abundant pedagogical support for both instructors and stiudents new to the study of non-Western philosophies of religion. It includes such features as an introductory chapter on world religions, introductions to each (...)
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  11.  22
    Aurobindo's Philosophy of Brahman.Ellison B. Findly, Stephen H. Phillips & Aurobindo - 1988 - Journal of the American Oriental Society 108 (1):183.
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  12.  15
    Aurobindo's Philosophy of Brahman.Stephen H. Phillips - 1988 - Philosophy East and West 38 (4):455-457.
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  13.  26
    Śabda-pramāṇa: Word and Knowledge.Stephen H. Phillips & Purushottama Bilimoria - 1995 - Philosophy East and West 45 (2):273.
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  14.  51
    The conflict of voluntarism and dualism in the yogasūtra.Stephen H. Phillips - 1985 - Journal of Indian Philosophy 13 (4):399-414.
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  15.  47
    There's nothing wrong with raw perception: A response to Chakrabarti's attack on nyaya's.Stephen H. Phillips - 2001 - Philosophy East and West 51 (1):104-113.
    In lieu of an abstract, here is a brief excerpt of the content:There's Nothing Wrong with Raw Perception:A Response to Chakrabarti's Attack on Nyāya's Nirvikalpaka PratyakṣaStephen H. PhillipsIn the lead article of the fiftieth anniversary issue of Philosophy East and West (January 2000), Arindam Chakrabarti elaborates seven reasons why Nyāya should jettison "indeterminate perception" and view all perception as determinate, that is to say, as having an entity (a) as qualified by a qualifier (F) as object (Fa). In his notes, (...)
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  16. Does classicism explain universality?Stephen H. Phillips - 2002 - Minds and Machines 12 (3):423-434.
    One of the hallmarks of human cognition is the capacity to generalize over arbitrary constituents. Recently, Marcus (1998, 1998a, b; Cognition 66, p. 153; Cognitive Psychology 37, p. 243) argued that this capacity, called universal generalization (universality), is not supported by Connectionist models. Instead, universality is best explained by Classical symbol systems, with Connectionism as its implementation. Here it is argued that universality is also a problem for Classicism in that the syntax-sensitive rules that are supposed to provide causal explanations (...)
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  17. Could there be mystical evidence for a nondual Brahman? A causal objection.Stephen H. Phillips - 2001 - Philosophy East and West 51 (4):492-506.
    The great Advaita Vedāntin Śaṅkara puts forth a mystic parallelism thesis that is identified and examined here: mystical and sensory experiences are epistemically parallel. Among the conclusions drawn are that the Advaita metaphysics precludes successful defense of a Brahman-centered philosophy on the basis of such a thesis because Advaita precludes a story about how the experience of its Brahman could arise. Thus Śaṅkara needs "scripture" (śruti) to secure important parts of his view. A truly mystical Vedānta, in contrast, would not.
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  18.  13
    The Self and Person in Indian Philosophy.Stephen H. Phillips - 1991 - In Eliot Deutsch & Ronald Bontekoe (eds.), A Companion to World Philosophies. Malden, Mass.: Wiley-Blackwell. pp. 324–333.
    Classical Indian views of the self and person range from maximal to minimal conceptions, from a view of everyone's true self as the supreme being, infinite, immortal, self‐existent, self‐aware, and intrinsically blissful, to a view of the person as nothing more than the living human body that ceases to be at death. (“Consciousness is an adventitious attribute of the body, like the intoxicating power of fermented grain.”) Every major school and subschool takes a stance on what a self is and (...)
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  19. From Africa to Zen: An Invitation to World Philosophy.Roger T. Ames, J. Baird Callicott, David L. Hall, Peter D. Hershock, Oliver Leaman, Janet McCracken, Robert A. McDermott, Eric Ormsby, Thomas W. Overholt, Graham Parkes, Roy Perrett, Stephen H. Phillips, Homayoon Sepasi-Tehrani & Jacqueline Trimier - 2003 - Rowman & Littlefield Publishers.
    In the second edition of this groundbreaking text in non-Western philosophy, sixteen experts introduce some of the great philosophical traditions in the world. The essays unveil exciting, sophisticated philosophical traditions that are too often neglected in the western world. The contributors include the leading scholars in their fields, but they write for students coming to these concepts for the first time. Building on revisions and updates to the original, this new edition also considers three philosophical traditions for the first time—Jewish, (...)
     
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  20.  9
    Beyond the Western Tradition: Readings in Moral and Political Philosophy.Daniel A. Bonevac, William Boon & Stephen H. Phillips - 1992 - McGraw-Hill Humanities, Social Sciences & World Languages.
  21.  22
    Counterinference.Kisor Kumar Chakrabarti & Stephen H. Phillips - 2013 - Journal of Indian Philosophy and Religion 18:1-36.
    Counterinference is one of five kinds of pseudo-prover (similar to fallacy in Western logic) recognized in the Nyaaya school. Typically in counterinference while one side seeks to prove the thesis that a probandum belongs to an inferential subject because an inferential mark pervaded by the probandum belongs to that subject, an opponent challenges that by arguing that the probandum does not belong to the inferential subject because another inferential mark pervaded by absence (negation) of the probandum belongs to that subject. (...)
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  22.  37
    God and the World's Arrangement: Readings from Vedanta and Nyaya Philosophy of Religion.Nirmalya Guha, Matthew R. Dasti & Stephen H. Phillips (eds.) - 2021 - Cambridge: Hackett Publishing Company.
    The work of three present-day Sankritist-philosophers, _God and the World's Arrangement_ allows readers to engage directly with writings of the classical Indian philosophers Śaṅkara and Vācaspati, as well as some of their most acute critics, on the question of whether the existence of a creator God can be known by reason alone. Carefully selected and annotated with the needs of students foremost in mind, these new translations will be of interest to anyone wishing to see up close a newly set (...)
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  23.  30
    Aurobindo’s Concept of Supermind.Stephen H. Phillips - 1985 - International Philosophical Quarterly 25 (4):403-418.
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  24.  5
    Aurobindo's philosophy of Brahman.Stephen H. Phillips - 1986 - Leiden: E.J. Brill.
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  25.  28
    Discourse on Perceptual Presentation of Something as Other Than What It Is.Stephen H. Phillips & N. S. Ramanuja Tatacharya - 2000 - Journal of Indian Philosophy 28 (5/6):567-650.
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  26.  32
    Ga $$\dot n$$ geśa on characterizing veridical awareness.Stephen H. Phillips - 1993 - Journal of Indian Philosophy 21 (2):107-168.
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  27.  21
    Gangesa on Characterizing Veridical Awareness.Stephen H. Phillips - 1993 - Journal of Indian Philosophy 21 (2):107.
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  28.  40
    Mysticism and metaphor.Stephen H. Phillips - 1988 - International Journal for Philosophy of Religion 23 (1):17 - 41.
  29.  49
    Padmapāda's illusion argument.Stephen H. Phillips - 1987 - Philosophy East and West 37 (1):3-23.
  30.  30
    Relativism, Suffering, and beyond: Essays in Memory of Bimal K. Matilal.Stephen H. Phillips, P. Bilimoria & J. N. Mohanty - 1999 - Journal of the American Oriental Society 119 (2):359.
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  31.  52
    The central argument of Aurobindo's "the life divine".Stephen H. Phillips - 1985 - Philosophy East and West 35 (3):271-284.
  32.  19
    The Error of "That".Stephen H. Phillips - 1996 - Journal of Indian Philosophy and Religion 1:77-85.
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  33. The Ideal of Philosophy as Globally Informed.Stephen H. Phillips - 1995 - In Sibajiban Bhattacharyya & Ashok Vohra (eds.), The philosophy of K. Satchidananda Murty. New Delhi: Indian Book Centre. pp. 110--120.
  34. v. 20. Viśiṣṭādvaita Vedānta.Stephen H. Phillips & Karl H. Potter - 1970 - In Karl H. Potter (ed.), The encyclopedia of Indian philosophies. Delhi: Motilal Banarsidass.
     
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  35.  37
    Book Notes. [REVIEW]Fritz Allhoff, Amy L. Peikoff, Stephen H. Phillips, Avital Simhony & George Streeter - 2005 - Ethics 115 (2):435-439.
  36. On Being Buddha. [REVIEW]Stephen H. Phillips - 1997 - International Journal for Philosophy of Religion 41 (1):66-69.
     
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  37.  37
    Creative Interchange. [REVIEW]Stephen H. Phillips - 1985 - Faith and Philosophy 2 (3):320-322.
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