This dissertation is a study of modern Indian philosophy. It examines three engaging articulations of the Advaitic notion of liberating knowledge or brahmajñāna provided by three prominent Indian philosophers of the twentieth century, namely, Badrīnāth Śukla (1898-1988), Krishnachandra Bhattacharyya (1875-1949), and Sarvepalli Radhakrishnan (1888-1975). Particular attention is paid to the existing relation between their distinctive conceptualisations of liberating knowledge and the doxastic attitudes that these authors professed towards the Sanskrit intellectual past of South Asia and the presence of the Western (...) Other. In the main, it argues that the profound differences to be found, on the one hand, in Śukla’s elucidation of this key Advaitic notion and, on the other, in Bhattacharyya’s and Radhakrishnan’s take on the same, betray their commitment to two radically different doxastic attitudes. Classifying these into (a) non-dialogical and (b) dialogical in relation to the Western Other as well as into (c) exegetic and (d) hermeneutic in relation to the Sanskrit intellectual past of South Asia, it contends that, in comparison to the conceptual scheme and the parameters of intelligibility that shaped and underpinned the precolonial Advaitic discourse on brahmajñāna in Sanskrit, there is a certain kind of epistemic discontinuity in the dialogical cum hermeneutic stance taken by Bhattacharyya and Radhakrishnan that is not to be found in the non-dialogical cum exegetic engagement enacted by Śukla. It suggests that this particular sort of discontinuity, absent as it is from Śukla’s elucidation of the process of knowing Brahman, reflects the far-reaching commitment of Krishnachandra Bhattacharyya and Sarvepalli Radhakrishnan to appropriate the precolonial Advaitic notion of liberating knowledge hermeneutically and to conceptualise it in the face of Western modernity, that is, rendering it meaningful in terms and within the parameters of intelligibility of the Western Other in order to contest what they took to be a troublesome predicament of Western modernity. By examining their ways of engaging with the Advaitic notion of liberating knowledge, this dissertation contributes to the on-going debate about the nature and the driving forces of modern Indian philosophy. (shrink)

: It is claimed that Comparative Philosophy of Religion (CPR) mistakenly builds on the dogmas of comparative religion (or history of religions) and philosophy of religion. Thus, the belief that there are things common and therefore comparable between two or more traditions and that these objects of comparison are of philosophical or theological significance are questions that continue to trouble the field. Just what does one compare, how does one choose what to compare or why, through what methodological and epistemic (...) tools, and who is it that carries out the tasks? But what has remained unasked and unanalyzed are the larger meta-questions concerning the motivation, civilizational presuppositions, cultural parochialism, or legacies of orientalism, modernity, and (post-)colonialism that together affect the boundedness of certain key categories and thematic issues in the comparative enterprise such as God or the Transcendent, Creation, the Problem of Evil, the Afterlife, Sin, Redemption, Purpose, and the End. Is difference with respect to alterity and altarity permissible? If so, what a postcolonial, differently gendered, cross-cultural critique would look like and what is left of CPR are two such questions explored here. (shrink)

Comparison is fundamental to the practice and subject-matter of philosophy, but has received scant attention by philosophers. This is even so in “comparative philosophy,” which literally distinguishes itself from other philosophy by being “comparative.” In this article, the need for a philosophy of comparison is suggested. What we compare with what, and in what respect it is done, poses a series of intriguing and intricate questions. In Part One, I offer a problematization of the tertium comparationis (the third of comparison) (...) by examining conceptualizations of similarity, family resemblance, and analogy, which it is sometimes argued can do without a tertium comparationis. In Part Two, I argue that a third of comparison is already required to determine what is to be compared, and insofar as that determination precedes the comparison that tertium may be called “pre-comparative.” This leads me to argue against incomparability and to show how anything can indeed be compared to anything. In Part Three, I relate my arguments to what is today commonly labelled “comparative philosophy.” Finally, I raise some questions of ontology and politics in order to demonstrate the relevance of a philosophy of comparison. (shrink)

Questions regarding what exists are central to various forms of Buddhist philosophy, as they are to many traditions of philosophy. Interestingly, there is perhaps a clearer consensus in Buddhist thought regarding what does not exist than there may be regarding precisely what does exist, at least insofar as the doctrine of anātman (no self, absence of self) is taken to be a fundamental Buddhist doctrine. It may be noted that many forms of Mahāyāna Buddhist philosophy in particular are considered to (...) offer a quite austere ontology—a rather ‘empty’ account of what exists. Continuing in this vein of ontological austerity, here I will attempt to lay out a relatively novel approach to Buddhist ontology, viz. Buddhist fictionalism. (shrink)

Recovering a marginal body of pluralist political thought from early twentieth-century India, this article explores how the question of popular sovereignty shaped the federalist reconfiguration of the anticolonial democratic project. The turn to federalism was facilitated by the Indian reckoning with Hegel in the late nineteenth century, which led to the diagnosis that the universality ascribed to monist sovereignty relies on a “unilinear” theory of development. Through a sustained engagement with British pluralist and American progressive thought, Indian federalist thinkers eventually (...) developed a many-willed conception of the people. In so doing, they hoped to overcome the denial of Indian peoplehood on the ground of its lack of national unity and historical backwardness. However, the alternative source of sovereignty the federalists pointed to—plural and many-willed—stood in tension with their simultaneous pursuit of a people speaking in one voice. In this way, the constitutive tension of the pluralist conception of sovereignty came strikingly alive in the colonial world. (shrink)

The contributions to Concepts of Philosophy in Asia and the Islamic World reflect upon the problems implied in the received notions of philosophy in the respective scholarly literatures. They ask whether, and for what reasons, a text should be categorized as a philosophical text (or excluded from the canon of philosophy), and what this means for the concept of philosophy. The focus on texts and textual corpora is central because it makes authors expose their claims and arguments in direct relation (...) to specific sources, and discourages generalized reflections on the characteristics of, for example, Japanese culture or the Indian mind. The volume demonstrates that close and historically informed readings are the sine qua non in discussing what philosophy is in Asia and the Islamic world, just as much as with regard to Western literature Contributors are Yoko Arisaka, Wolfgang Behr, Thomas Fröhlich, Lisa Indraccolo, Paulus Kaufmann, Iso Kern, Ralf Müller, Gregor Paul, Lisa Raphals, Fabian Schäfer, Ori Sela, Rafael Suter, Christian Uhl, Viatcheslav Vetrov, Yvonne Schulz Zinda, and Nicholas Zufferey. (shrink)

I shall examine in this paper the distinctive way in which the prominent Indian philosopher Krishnachandra Bhattacharyya engaged with Advaita Vedānta during the terminal phase of the colonial period. I propose to do this by looking, first, at ways in which Krishnachandra understood the role of his own philosophizing within the colonial predicament. I will call this his agenda in ‘confrontative’ philosophy. I shall proceed, then, by sketching out the unique manner in which this agenda was successfully enacted through his (...) engagement with the Advaitic notion of self-knowledge. Finally, I will suggest that putting K. C. Bhattacharyya’s thought into the historical perspective of cross-cultural philosophy will reveal a number of shortcomings that need to be revised in a postcolonial setup. (shrink)