First published in 1987. Routledge is an imprint of Taylor & Francis, an informa company.

"This philosophical study offers a representation of the logical structure of classical Hindu ethics and argues for the availability of at least the core of this ethical system to Westerners."--Page [4] Cover.

This chapter contains sections titled: Willem A. deVries Hans Fink Christoph Halbig Stephen Houlgate Sabina Lovibond Kenneth R. Westphal Michael Williams Charles Travis.

explores the interaction between psychology and epistemology and addresses empirical questions about how we should arrive at our beliefs, and whether the processes by which we arrive at our beliefs are the ones by which we ought to arrive at our beliefs.

This book argues against the view that mathematical knowledge is a priori,contending that mathematics is an empirical science and develops historically,just as ...

The main aim of this chapter is to trace the naturalistic traits present in classical Indian philosophical systems, which are well known for their “spiritual” orientation. Having set aside initial doubts regarding the possibility of discovering naturalism in the Indian philosophical scenario, it draws attention to different kinds of naturalism, viz., ontological, methodological, semantic, linguistic, moral, and aesthetic. With reference to ontological naturalism, it discusses in detail the full‐fledged naturalism of the Cārvāka materialists, the mitigated naturalism of the Naiyāyika‐s, the (...) Buddhists, and the Jainas, and the protonaturalism of the Sāmkhya philosophers. It then discusses methodological naturalism mainly with reference to the Nyāya epistemology and moral naturalism, keeping in mind those philosophical systems which uphold that moral values can be understood in terms of moral facts and therefore question the validity of the fact/value distinction. (shrink)

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 ...

Jonardon Ganeri presents a ground-breaking study of selfhood, drawing on Indian theories of consciousness and mind.

Since the turn of the twenty-first century, naturalism has become one of the most prominent philosophical orthodoxies in the Western academy. Yet naturalism is more often assumed than defended. The Blackwell Companion to Naturalism offers a systematic introduction that defines, discusses and defends philosophical naturalism. Essays tackle naturalism’s role in existing cultural conversations, from Libertarianism to Confucianism, and provide detailed examinations of philosophical concepts like metaphysics, realism, feminism, science, free will, and ethics as viewed through a naturalist lens. With contributions (...) from an international array of established and emerging scholars from across the humanities, the collection encapsulates contemporary debates in the field. The Blackwell Companion to Naturalism provides an enlightening and accessible guide for self-identified naturalists and philosophy students who are new to naturalism alike. (shrink)

In this book, Mohanty develops a new interpretation of the nature of Indian philsophical thinking. Using the original Sanskrit sources, he examines the concepts of consciousness and subjectivity, theories of language and logic, and meaning and truth, and explicates the concept of theoretical rationality which underlies the Indian philosophies. Mohanty brings to bear insights from modern western analytical and phenomenological philosophies, not so much for comparative purposes, but rather to interpret Indian thinking and to highlight its distinctive features.

The term ‘naturalism’ has no very precise meaning in contemporary philosophy. Its current usage derives from debates in America in the first half of the last century. The self-proclaimed ‘naturalists’ from that period included John Dewey, Ernest Nagel, Sidney Hook and Roy Wood Sellars. These philosophers aimed to ally philosophy more closely with science. They urged that reality is exhausted by nature, containing nothing ‘supernatural’, and that the scientific method should be used to investigate all areas of reality, including the (...) ‘human spirit’ (Krikorian 1944, Kim 2003). (shrink)