57 found
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  1.  67
    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.  59
    Yoga, Karma, and Rebirth: A Brief History and Philosophy.Stephen Phillips - 2009 - Cambridge University Press.
    For serious yoga practitioners curious to know the ancient origins of the art, Stephen Phillips, a professional philosopher and sanskritist with a long-standing personal practice, lays out the philosophies of action, knowledge, and devotion as well as the processes of meditation, reasoning, and self-analysis that formed the basis of yoga in ancient and classical India and continue to shape it today. In discussing yoga's fundamental commitments, Phillips explores traditional teachings of hatha yoga, karma yoga, _bhakti_ yoga, and tantra, and shows (...)
  3. The Nyāya-Sūtra: Selections with Early Commentaries.Matthew Dasti & Stephen Phillips - 2017 - Indianapolis: Hackett Publishing Company. Edited by Matthew R. Dasti & Stephen H. Phillips.
    Often translated simply as "logic," the Sanskrit word _nyāya_ means "rule of reasoning" or "method of reasoning." Texts from the school of classical Indian philosophy that bears this name are concerned with cognition, reasoning, and the norms that govern rational debate. This translation of selections from the early school of Nyāya focuses on its foundational text, the _Nyāya-sūtra_, with excerpts from the early commentaries. It will be welcomed by specialists and non-specialists alike seeking an accessible text that both represents some (...)
  4.  84
    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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  5.  18
    The Logics of Counterinference and the “Additional Condition” (upādhi) in Gaṅgeśa’s Defense of the Nyāya Theistic Inference from Effects.Stephen Phillips - 2022 - Journal of Indian Philosophy 50 (5):821-833.
    This paper is taken from a long section of the _Tattva-cintā-maṇi_ by Gaṅgeśa that is devoted to proving the existence of—to use an inadequate word—“God” in a somewhat minimalist sense. The _īśvara_, the “Lord,” is for Gaṅgeśa, following Nyāya predecessors, a divine agent, a self, responsible for much, not all, of the order in the world. Unseen Force, _adṛṣṭa_, which is in effect _karman_ made by human action, is also a powerful agent as well as things’ intrinsic natures. Moreover, ordinary (...)
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  6.  70
    Epistemology in classical indian philosophy.Stephen Phillips - forthcoming - Stanford Encyclopedia of Philosophy.
  7.  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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  8.  61
    Hartshorne and Indian Panentheism.Stephen H. Phillips - 2010 - Sophia 49 (2):285-295.
  9. 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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  10.  33
    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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  11.  67
    Semantic Powers: Meaning and the Means of Knowing in Classical Indian Philosophy.Stephen H. Phillips - 2001 - Mind 110 (439):749-753.
  12.  47
    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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  13.  88
    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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  14.  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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  15.  12
    Aurobindo's Philosophy of Brahman.Stephen H. Phillips - 1988 - Philosophy East and West 38 (4):455-457.
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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.  37
    Śabda-pramāṇa: Word and Knowledge.Stephen H. Phillips & Purushottama Bilimoria - 1995 - Philosophy East and West 45 (2):273.
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  18.  50
    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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  19.  45
    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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  20.  13
    Enhanced Vulnerability of Asylum Seekers in Times of Crisis.Stephen Phillips - 2023 - Human Rights Review 24 (2):241-261.
    This article examines the impact of law and policy changes enacted in times of crisis on asylum seekers, and considers the extent to which considerations of vulnerability have played a part in the various approaches of governments. What emerges is a shift towards further exclusion, and a widening divide between how states approach citizens versus others. The result is enhanced vulnerability, and an environment in which the utility of the vulnerability concept to provide the necessary levels of support and protection (...)
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  21. 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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  22.  11
    Reply to Vaidya, Guhe, and Williams on the Bloomsbury Translation of the Tattva-cintā-maṇi of Gaṅgeśa.Stephen Phillips - 2023 - Philosophy East and West 73 (2):519-529.
    In lieu of an abstract, here is a brief excerpt of the content:Reply to Vaidya, Guhe, and Williams on the Bloomsbury Translation of the Tattva-cintā-maṇi of GaṅgeśaStephen Phillips (bio)More or less happy with the reviews, I would like mainly, in response, to identify advances made in the study of Gaṅgeśa. Anand Vaidya articulates a clearer overview of Gaṅgeśa's theory of knowledge; Eberhard Guhe shows a better way to render the notion of vyāpti, "pervasion," which is central in the theory of (...)
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  23.  11
    The Self and Person in Indian Philosophy.Stephen H. Phillips - 2017 - In Eliot Deutsch & Ron Bontekoe (eds.), A Companion to World Philosophies. Oxford, UK: 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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  24.  19
    Information exchange in business collaboration using grid technologies.Fotis Aisopos, Konstantinos Tserpes, Magdalini Kardara, George Panousopoulos, Stephen Phillips & Spyridon Salamouras - 2009 - Identity in the Information Society 2 (2):189-204.
    With the emergence of service provisioning environments and new networking capabilities, antagonistic businesses have been able to collaborate securely by sharing information in order to have a beneficial result for all. This collaboration has sometimes been imposed by state legislation and sometimes been desirable by the firms themselves so as to resolve frequently occurring abnormalities. In any case, as information exchange takes place between antagonistic firms, security and privacy issues arise. In the context of this paper, a collaborative environment has (...)
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  25. 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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  26.  8
    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.
  27.  36
    Charles Hartshorne, 1897-2000.G. Douglas Browning, Robert Kane, Donald Viney & Stephen Phillips - 2001 - Proceedings and Addresses of the American Philosophical Association 74 (5):229 - 233.
    An obituary notice outlining the main aspects of Charles Hartshorne's life, career, and thought.
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  28.  21
    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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  29.  20
    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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  30.  26
    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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  31.  21
    A new ethical beliefs scale.Matthew A. Heller & Stephen A. Phillips - 2020 - Ethics and Behavior 30 (7):496-513.
    ABSTRACT In this paper we report the development of a scale measuring Christian ethical beliefs. Three studies refined the Christian Ethical Beliefs Scale from 63 expert-generated potential items. Studies 1 and 3 sampled undergraduate students at private, Christian colleges, and Study 2 utilized a diverse, online sample. Participants responded to an electronic survey of Likert scale items and demographic questions. Following careful assessment of reliability and validity, we present a 20-item scale divided across five factors: Divine Moral Authority, Privacy of (...)
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  32.  49
    Aurobindo’s Concept of Supermind.Stephen H. Phillips - 1985 - International Philosophical Quarterly 25 (4):403-418.
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  33.  5
    Aurobindo's philosophy of Brahman.Stephen H. Phillips - 1986 - Leiden: E.J. Brill.
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  34.  14
    Creative Commentary.Stephen Phillips - 2016 - Philosophy East and West 66 (3):1020-1026.
    Engagement with texts however distant from us in culture and history—distant, that is, from contemporary anglophone philosophy—tries to make them part of an ongoing conversation, focusing on topics and arguments as opposed to context or history. And, as Jonardon Ganeri reports of the innovative Nyāya philosopher Raghunātha Śiromaṇi, who emerges as the hero of The Lost Age of Reason: Philosophy in Early Modern India 1450–1700, this can take the form of “asides and marginal notes, of the sort one makes not (...)
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  35.  27
    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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  36.  24
    Dharmakīrti on sensation and causal efficiency.StephenH Phillips - 1987 - Journal of Indian Philosophy 15 (3):231-259.
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  37.  55
    Ga $$\dot n$$ geśa on characterizing veridical awareness.Stephen H. Phillips - 1993 - Journal of Indian Philosophy 21 (2):107-168.
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  38.  20
    Gangesa on Characterizing Veridical Awareness.Stephen H. Phillips - 1993 - Journal of Indian Philosophy 21 (2):107.
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  39. Gaṅgeśa Upādhyāya's Jewel of Reflection on the Truth.Stephen Phillips - 2020 - In Malcolm Keating (ed.), Controversial Reasoning in Indian Philosophy: Major Texts and Arguments on Arthâpatti. London: Bloomsbury Academic Publishing.
     
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  40. Gaṅgeśa Upādhyāya's Jewel of Reflection on the Truth.Stephen Phillips - 2020 - In Malcolm Keating (ed.), Controversial Reasoning in Indian Philosophy: Major Texts and Arguments on Arthâpatti. London: Bloomsbury Academic Publishing.
     
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  41.  17
    Hindu and Buddhist Ideas in Dialogue: Self and No-Self Edited by Irena Kuznetsova, Jonardon Ganeri, and Chakravarthi Ram-Prasad.Stephen Phillips - 2014 - Philosophy East and West 64 (1):253-260.
  42.  39
    Mysticism and metaphor.Stephen H. Phillips - 1988 - International Journal for Philosophy of Religion 23 (1):17 - 41.
  43.  47
    Padmapāda's illusion argument.Stephen H. Phillips - 1987 - Philosophy East and West 37 (1):3-23.
  44.  13
    Purposeful Play.Stephen Phillips - 2013 - Philosophy East and West 63 (4):647-655.
  45.  25
    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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  46. Sri Aurobindo's Psychology of a "Psychic Being" in Support of a Metaphysical Argument for Reincarnation.Stephen Phillips - 2020 - In Ayon Maharaj (ed.), The Bloomsbury research handbook of Vedānta. New York: Bloomsbury Academic.
     
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  47.  49
    The central argument of Aurobindo's "the life divine".Stephen H. Phillips - 1985 - Philosophy East and West 35 (3):271-284.
  48.  62
    The challenge of religious pluralism: A reply to James Kraft.Stephen Phillips - 2006 - Sophia 45 (2):123-126.
    Religious pluralis does have, as James Kraft says, a negative impact on the epistemic confidence with which one holds a religious position, when epistemology is thought on both the externalist and internalist lines. I also conclude both that there is a resulting epistemic humility and that a tolerance of religious diversity results from it, but I reach these conclusions for entirely different reasons. Epistemic humility and religious tolerance are fostered by the realization that many religions are striving for the infinite, (...)
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  49.  17
    The Error of "That".Stephen H. Phillips - 1996 - Journal of Indian Philosophy and Religion 1:77-85.
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  50. The Ideal of Philosophy as Globally Informed.Stephen H. Phillips - 1995 - In Sibajiban Bhattacharyya & Ashok Vohra (eds.), The Philosophy of K. Satchidananda Murty. Indian Book Centre. pp. 110--120.
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