This book sheds new light on the fascinating - at times dark and at times hopeful - reception of classical Yoga philosophies in Germany during the nineteenth century. Written for non-specialists, Indian Philosophy and Yoga in Germany will be of interest to students and scholars working on 19th-century philosophy, Indian philosophy, comparative philosophy, Hindu studies, intellectual history, and religious history.

Contemporary Indian Philosophy is related to contemporary Indian thinkers and contains the proceedings of First Session of Society for Positive Philosophy and Interdisciplinary Studies (SPPIS) Haryana. It is neither easy nor impossible to translate into action all noble goals set forth by the eminent thinkers and scholars, but we might try to discuss and propagate their ideas. In this session all papers submitted electronically and selected abstracts have been published on a website especially develop for this (...) session. In this volume we included some papers from this session and also from open sources and contributors include teachers, research scholars and students etc. This volume is divided into two parts. First part contains papers on Swami Vivekananda and second part contains papers of B. G. Tilak, Sri Aurobindo, Mahatma Gandhi, Jawaharlal Nehru, Saheed Bhagat Singh and Dr. B.R. Ambedkar etc. It is the general intention of the Centre to produce informative as well as positive literature to inspire and motivate the students and the general readers. (shrink)

This report highlights and explores five questions that arose from the workshop on mind and attention in Indian philosophy at Harvard University, September 21st to 22nd, 2013: 1. How does the understanding of attention in Indian philosophy bear on contemporary western debates? 2. How can we train our attention, and what are the benefits of doing so? 3. Can meditation give us moral knowledge? 4. What can Indian philosophy tell us about how we perceive (...) the world? 5. Are there cross-cultural philosophical themes? (shrink)

This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This portion of the report explores the question: What can Indian philosophy tell us about how we perceive the world?

This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This portion of the report explores the question: Can meditation give us moral knowledge?

This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This portion of the report explores the question: How can we train our attention, and what are the benefits of doing so?

This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This part of the report explores the question: How does the understanding of attention in Indian philosophy bear on contemporary western debates?

This is an excerpt from a report on the workshop on mind and attention in Indian philosophy at Harvard University, on September 21st and 22nd, 2013, written by Kevin Connolly, Jennifer Corns, Nilanjan Das, Zachary Irving, and Lu Teng, and available at http://networksensoryresearch.utoronto.ca/Events_%26_Discussion.html This portion of the report explores the question: Are there cross-cultural philosophical themes?

The present work is an attempt to show that ‘important and original philosophy was written in English, in India, by Indians’ from the late 19th c through the middle of 20th c. (xiv). In fact, it tells us that these works ‘sustained the Indian philosophical tradition and were creators of its modern avatar.’ (xiv) The authors of these works ‘pursued Indian philosophy in a language and format that could render it both accessible and acceptable to the (...) Anglophone world abroad.’ (xiv). (shrink)

This paper attempts to articulate certain inadequacies that are involved in the traditional way of categorizing Indian philosophy and explores alternative approaches, some of which otherwise are not explicitly seen in the treatises of the history of Indian Philosophies. By categorization, I mean, classifying Indian philosophy into two streams, which are traditionally called as astica and nastica or orthodox and heterodox systems. Further, these different schools in the astica Darsanas and nastica Darsanas are usually numbered (...) into six and three respectively. Nyaya - Vaisesika, Sankhya -Yoga and Purva & Uttara Mimamsa are identified as astica darsanas and Carvaka, Buddhism and Jainism are identified as nastica darsanas (6+3). It is my endeavor to critically analyze the usual astica-nastica distinction of 6+3 classification of Indian philosophy so as to find out the meaning of such a rationale in this categorization. This general consensus is contested in this paper. What I am intended to support and strengthen such a critical analysis and exploration is to discuss these systems of India’s philosophy within the general intellectual milieu of Indian cultural traditions, its orientations, presuppositions and preferences. In order to carry out such a task, I shall be taking recourse to the theories of different scholars, both traditional and modern, in approaching and appropriating Indian Philosophy from different perspectives and their critical-creative approaches shall be scrutinized. (shrink)

In contrast to a stereotypical account of Indian philosophy that are entailments of the interpreter’s beliefs (an approach that violates basic standards of reason), an approach to Indian philosophy grounded on the constraints of formal reason reveals not only a wide spread disagreement on dharma (THE RIGHT OR THE GOOD), but also a pervasive commitment to the practical foundation of life’s challenges. The flip side of this practical orientation is the criticism of ordinary experience as erroneous (...) and reducible to the agent’s mental states. If we ignore the background practical orientation in Indian philosophy, this seems not like an error theory, that I call Ironic Idealism, but as a defense of idealism. I consider salient candidates for Indian Idealism (Advaita Vedānta, Yogācāra Buddhism, Kāśmīra Śaivism and the Yogavāsiṣṭha) and note that these positions continue a theme in Indian philosophy of articulating Ironic Idealism. Ironic Idealism depends upon the very Indian distinction between ultimate and provisional truth, and Ironic Idealism criticizes the mundane, provisional sort of "truth" as psychological and mental --- and ultimately false. Interpretation, the common approach to the study of Indian philosophy, is an example of what Ironic Idealism criticizes. This explains why authors incorrectly find Idealism everywhere in Indian thought. (shrink)

This introduction concerns the place that Indian philosophical literature should occupy in the history of philosophy, and the challenge of championing pre-modern modes of inquiry in an era when philosophy, at least in the anglophone world and its satellites, has in large measure become a highly specialized and technical discipline conceived on the model of the sciences. This challenge is particularly acute when philosophical figures and texts that are historically and culturally distant from us are engaged not (...) only exegetically but also with a view to recruiting their topics and arguments for contemporary philosophical debates. (shrink)

There are some tantalizing suggestions that Pyrrhonian skepticism has its roots in ancient India. Of them, the most important is Diogenes Laertius’s report that Pyrrho accompanied Alexander to India, where he was deeply impressed by the character of the “naked sophists” he encountered (DL IX 61). Influenced by these gymnosophists, Pyrrho is said to have adopted the practices of suspending judgment on matters of belief and cultivating an indifferent composure amid the vicissitudes of ordinary life. Such conduct, and the attitudes (...) that it embodied, became inspirations to later skeptical thinkers. It is a fact that practices of the sort attributed to Pyrrho are richly evident in a number of ancient Indian philosophical and ascetic movements. On this basis, attempts have been made to determine the identity of these gymnosophists and, further, to pinpoint the dialectical tropes within Pyrrhonism that may have their basis in Indian thought. But despite these attempts, and in the absence of any new discoveries, these suggestions will likely remain just that. The paucity of the historical data and the problematic nature of the data itself prevent us from reconstructing a solid bridge between ancient India and Greek skepticism that may serve as the basis of robust historical theorizing. Classical India does, however, lay claim to a sophisticated and diverse culture of epistemological reflection, which includes a number of innovative skeptical thinkers deserving study on their own merits. This chapter is meant to provide such a study, or perhaps more accurately, a prolegomena for such. After some initial ground-laying, I will discuss three leading Indian skeptics and situate them historically and conceptually within the network of competing schools that comprise classical Indian philosophy. They are Nāgārjuna (c. 150 CE), the founder of Madhyamaka Buddhism, Jayarāśi (c. 800), associated with the Indian materialist tradition, and Śrīharṣa (c. 1150), a thinker connected to the school of Nondual (Advaita) Vedānta. (shrink)

This paper undertakes textual exegesis and rational reconstruction of Mukula Bhaṭṭa’s Abhidhā-vṛttta-mātṛkā, or “The Fundamentals of the Communicative Function.” The treatise was written to refute Ānandavardhana’s claim, made in the Dhvanyāloka, that there is a third “power” of words, vyañjanā (suggestion), beyond the two already accepted by traditional Indian philosophy: abhidhā (denotation) and lakṣaṇā(indication).1 I argue that the explanation of lakṣaṇā as presented in his text contains internal tensions, although it may still be a compelling response to Ānandavardhana.

This research looks at the various interpretations of "Mind" found in the Astika Darshanas, which cover the six main schools of Indian philosophy. At the same time, it looks into the profound East Asian Buddhist doctrine of One Mind as presented by Wonhyo, a great Korean Buddhist monk. This study seeks to identify the interesting similarities and differences that lie at the nexus of various philosophical domains by travelling through the complex landscape of different intellectual traditions. By using (...) a comparative approach, it aims to clarify the connections and distinguishing characteristics that form the conception of 'Mind' in both Korean Buddhist philosophy and the six schools of Indian philosophy, thereby advancing our understanding of the various philosophical currents that have influenced the intellectual fabric of these traditions. Focusing on the transmission and assimilation of Indian philosophical ideas into Buddhist philosophies, the research explores how these concepts were adapted and evolved as Buddhism spread across East Asian cultures. This research seeks to bridge these dissimilar contexts in order to reveal the interconnections of Indian and Korean philosophical traditions, contributing to a better understanding of the universal threads that connect these landscapes and highlighting the enduring resonance of fundamental concepts in the pursuit of enlightenment. (shrink)

This chapter considers the literature associated with explorations of consciousness in Indian philosophy. It focuses on a range of methodological and conceptual issues, drawing on three main sources: the naturalist theories of mind of Nyaya and Vaisesika, the mainly phenomenological accounts of mental activity and consciousness of Abhidharma and Yogacara Buddhism, and the subjective transcendental theory of consciousness of Advaita Vedanta. The contributions of Indian philosophers to the study of consciousness are examined not simply as a contribution (...) to intellectual history, but rather with a view to evaluating their relevance to contemporary issues, specifically to the mind-body problem. The presence of dualist positions with strong naturalist undercurrents in Indian philosophy, especially in the Nyaya and Samkhya traditions, rules out the possibility of treating the mind-body problem as an idiosyncratic feature of Cartesian metaphysics. (shrink)

The title of the present paper might arouse some curiosity among the minds of the readers. The very first question that arises in this respect is whether India produced any logic in the real sense of the term as has been used in the West. This paper is centered only on the three systems of Indian philosophy namely Nyāya, Buddhism and Jainism. We have been talking of Indian philosophy, Indian religion, Indian culture and (...) class='Hi'>Indian spirituality, but not that which are of more fundamental concepts for any branch of knowledge whether it is social sciences or humanities. No aspect of human life and the universe has been left unexamined by Indian philosophers, and this leads to a totality of vision in both philosophical and psychological fields. In this paper we will discuss the main thinkers, sources and main concepts related to Indian Logic. (shrink)

In this paper, I will try to look at Leibniz from the topos of Indian philosophy. François Jullien called such a strategy “dépayser la pensée” – to withdraw an idea from its familiar environment and to see it through the lens of a different culture. “Read Confucius to better understand Plato.” I am referring to Indian philosophy, especially to some Buddhist systems, in order to highlight certain aspects of Leibniz’s mode of thinking, that I define as (...) “atomistic approach”. (shrink)

Indian philosophy has been often denied the official designation of “philosophy,” and many academics around the world have dismissed it as vague theology, at best. The main reason for such a relegation has been the inaccessibility of the languages in which the source texts were written. This problem was aggravated by the lack of readable English translations. Though, beginning in the nineteenth century many books on Indian philosophy have been written in English, most of them (...) are inaccessible to scholars outside the tradition, both in language and approach. If Indian philosophy is to be taken seriously, and if academics and lay alike have to benefit from the treasures hidden therein, it is necessary that the original concepts and theories are made more accessible and understandable—even to the beginner. An Introduction to Indian Philosophy is a welcome step in this direction. (shrink)

My purpose in this paper is to challenge the continued exclusion of Indian philosophies from the Western philosophical canon on the supposed basis that such philosophies are really religion, mysticism, and mythology. I argue that many schools of Indian philosophy, such as Advaita Vedānta, resist and problematize historically particular Euro-Western conceptions of both philosophy and religion, and the conceptual borders between them, where philosophy is understood as grounded in various substantive notions of reason and rationality, (...) defined as a purely theoretical enterprise. In addition, I question the predominant tendency to see philosophy as opposed to “religion”, which is often presumed to rest on faith in a Judeo-Christian conception of God: The singular and wholly other, creator of all souls, ex nihilo, the ultimate judge of humankind, where salvation is granted in proportion to the intrinsic value of faith. I suggest that Advaita challenges these prevailing conceptions. A part of my larger purpose is to dislodge the view that the Euro-Western philosophical enterprise constitutes the universal, neutral, and objective standard from which all other approaches to philosophy are to be judged as legitimate. My hope is to lay some of the groundwork required to re-think dominant historical and conceptual categories from a broader global perspective, with the aim of developing a deeper and more plural understanding of the diverse nature of both philosophical and religious inquiry. (shrink)

Desire and Motivation in Indian Philosophy. By Christopher G. Framarin. Routledge Hindu Studies Series. London: Routledge, 2009. Pp. xv + 196. $170 ; $44.95.

'Minds Without Fear' attempts to showcase the intellectual agency of Anglophone Indian philosophers living under coloniality. The book’s thirteen chapters are framed by the acute professional anxiety many of them experienced then, and its rippling effects which continue till today. Like their predecessors, contemporary Indian philosophers worry that colonialism has crippled their intellectual abilities. Authors Nalini Bhushan and Jay Garfield argue that this anxiety is simply a type of “false consciousness” (38).

The viewpoint of the Indian way of thinking is a greater amount of inborn as opposed to outward. Which gives more worth to current realities. In any event, to know the idea of fundamental reality, human insight first needs to know the idea of the outside world. It specifies are additionally predominant in Upanishads, where it has been expressed that faculties are more extraneous while knowing the external world. This research paper particularly centers around the idealist viewpoint with uncommon (...) reference to Indian Philosophy. For a superior understanding, it will be partitioned it into three sections, in the first part, idealistic Upanishdic contemplations will be thought of, in the second part Buddhist optimistic idea will be clarified and in the third part Advaita Vedantic considered vision will be described. (shrink)

This is a review of Volume Eight of a 25 volume series on the philosophy of India, a project directed by professor Karl H. Potter. It reviews the second of five volumes on Buddhist philosophy in the series.

This book could be seen as a novel method of tracing the history of a scripture. Jacob P. Dalton does this by “tracing the vicissitudes of a single ritual system—that of the Gathering of Intentions Sutra (Dgongs pa ’dus pa’i mdo)—from its ninth-century origins to the present day” (xv). This tantra is referred to as the “root tantra” and is vital for understanding the history of Tibetan Buddhism, particularly the Nyingma school. This book is divided into seven chapters focusing on (...) the various forms of the traditions surrounding this text. (shrink)

In modern Anglo-European philosophy there is a distinct progression from the metaphysical realism of ancient and classical philosophy towards a type of scepticism that eventually leads towards nihilism. Interestingly this progression also appears in the doctrines of the Classical schools of Indian Buddhism that pre-date modern European philosophy by well over six centuries. This progression stems from the application of the same types of logical and philosophical reasoning to the problems of metaphysics. The movement from metaphysical (...) realism to representationalism to idealism and finally towards nihilism, which is seen within both the classical Indian Buddhist tradition and Modern Anglo-European philosophy, are products of a coherent and wholly logical progression from the acceptance of certain metaphysical principles. The fact that these same movements occur in two philosophical traditions that are separated by vast chasms in space, time and culture seems to point to an underlying commonality underlying human philosophical enquiry, whether this is a result of a common intelligible reality, an essential and universal human nature or both is a philosophical question we must continue to pursue. (shrink)

Joseph T. O’Connell drew attention to the relative scarcity of academic work on religion in South Asia, and o ered as a plausible explanation for this state of a airs the tension between secular and religio‐political communal interests. This paper explores the potential role of phi‐ losophy as an established academic discipline within this situation, in the context of India. It argues that objective study, including evaluation, of the truth claims of various religious traditions is an important aspect of academic (...) as opposed to confessional engagement with religion, and that philosophy in India is especially well suited to undertake such re ection and to provide corresponding education. Unlike Western countries, philosophy and religion were never clearly separated in India and did not evolve in tension with one another. The history of Indian philosophy therefore includes and is included within the history of its ‘religions’, in a way that makes philosophical examination of the truth claims of Indian religions internal to those religions themselves. By tracing this history, the discipline of philosophy can help to unsettle the idea of religion as a matter of xed dogma. It can also continue the procedure of interpreting and evaluating metaphysical and epistemological theses that has been an intrinsic component of Indian religious thought for most of its history. (shrink)

“A Survey on Study and Research in Philosophy in India” is a multivoloume series. It is an attempt to present an overview about status of teaching and research in Philosophy in India. Present volume aims to serve two basic purposes: (1) To provide aid to prospective researcher to refer already carried out works in the area. This is helpful to save time, energy and money of a researcher and making him/her aware of existing works so that he/she could (...) forego further in the area. Conversely, it avoids duplication in research work. (2) To present an overview of the Ph.D. research areas, where neglected area or over pursued area may be observed and planning and support may be implemented. So far, there has been no attempt to gauge the research trends in the area of Philosophy in our country. This is partly because of unavailability of database involving long correspondences and poor responses and partly because of lack of methodology for analyzing the trends. A novel concept of ‘research inclination’ and innovative methodology for measuring the trends, have been developed in this book, which may be helpful for analyzing the status/trends in Ph.D. researches in other subjects also. (shrink)

The Indian banking system evolved from an exclusive private enterprise controlled by a few wealthy families and trusts, leaving the majority reliant on high-interest private lenders, perpetuating economic disparity. Nationalization of 21 banks under Indira Gandhi aimed to rectify this, aligning with India's constitutional goal of equitable wealth distribution. However, globalization and privatization reshaped the landscape, emphasizing profit-seeking and catering to the corporate sector and affluent classes. The marginalized rural and small business sectors suffered in this pursuit, evident in (...) neglected rural branch postings. To address this, an ethical foundation merging Marxist economics and Shariah banking principles is proposed, seeking inclusivity and ethical grounding. Shariah principles, rooted in Islamic law, extend beyond religious boundaries, while Marxist values amplify voices of the marginalized. By combining these principles, a more inclusive, morally anchored, and holistic Indian banking system can be envisioned. The priority sector's Non-Performing Assets challenge can be addressed without jeopardizing inclusivity. (shrink)

In contemporary Western analytic philosophy, the classic analogical argument explaining our knowledge of other minds has been rejected. But at least three alternative positive theories of our knowledge of the second person have been formulated: the theory-theory, the simulation theory and the theory of direct empathy. After sketching out the problems faced by these accounts of the ego’s access to the contents of the mind of a “second ego”, this paper tries to recreate one argument given by Abhinavagupta (Shaiva (...) philosopher of recognition) to the effect that even in another’s body, one must feel and recognize one’s own self, if one is able to address that embodied person as a “you”. The otherness of You does not take away from its subjectivity. In that sense, just as every second person to whom one could speak is, first, a person, she is also a first person. Even as I regret that I do not know exactly how some other person is feeling right now, I must have some general access to the subjective experience of that other person, for otherwise what is it that I feel so painfully ignorant about? My subjective world is mine only to the extent that I recognize its continuity with a sharable subjective world where other I-s can make a You out of me. (shrink)

Amongst its many other merits this collection of essays demonstrates the growing maturity of the study of the Indian philosophical tradition. Much of the good scholarship done on non-Western, and in particular on Indian philosophy over the last decades has attempted to show that these texts hailing from east of Suez contain interesting and sophisticated discussions in their own right, discussions that have to be understood against the Ancient Indian intellectual and cultural context rather than evaluated (...) by how closely they can be seen as conforming to current fashions in the Western philosophical debate. While this approach has helped much in alerting us to the difficulties of forcing an ancient intellectual tradition on the procrustean bed of the philosophical interests and concerns of the current day,[...]. (shrink)

According to Arti Dhand, it can be argued that all Indian ethics have been primarily virtue ethics. Many have indeed jumped on the virtue bandwagon, providing prima facie interpretations of Hindu, Jain, and Buddhist canons in virtue terms. Others have expressed firm skepticism, claiming that virtues are not proven to be grounded in the nature of things and that, ultimately, the appeal to virtue might just well be a mere façon de parler. In this paper, we aim to advance (...) the discussion of Indian virtue ethics. Our intent is not to provide a catch-all interpretation of the different Indian schools. Our goal is, more modestly, to offer a theory of virtues in Indian philosophies, as a framework for theorists and interpreters who see these diverse traditions as amenable to systematic virtue analysis. Our theory grounds virtues in the reality of genuine moral dispositions and in a system of beliefs where morality is understood as transformative in nature. (shrink)

The Milestone Education Society (Regd.) Pehowa (Kurukshetra) working since 2005 in the field of school education, social work and higher education through its research initiatives. It started Center for Positive Philosophy and Interdisciplinary Studies (CPPIS) in 2010 and contributing continuously in the field of higher education through research journals, various programmes, and published books. -/- The present initiative Centre for Studies in Educational, Social and Cultural Development (CSESCD) will work on the issues related to downtrodden people though its various (...) activity like discussions, programmes and publications etc. It also promotes the ideology of the educational thinkers who positively contributed in the society. -/- The present book, “Ideological Crisis in Indian Society “is the first initiative of the Centre. It includes six essays of the students who participated in the essay competition organized by the Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS) and the Department of Philosophy, P.G.Govt College for Girls, Sector-11, Chandigarh to celebrate World Philosophy Day with the theme “Indian Society and Ideological Crisis” on 21st November, 2013. These essays highlight writers’ thinking and need further improvement on the basis of ideas. -/- On the occasion of Death Anniversary of Dr. B.R.Ambedkar, we dedicated this volume to this great personality who is the real motivation for us. His vision of social democracy and equality was closely related to good society, rationality and the scientific outlook. -/- I must congratulate all the members of Milestone Education Society (Regd.) Pehowa (Kurukshetra) for this new initiatives and submit my humble gratitude towards their positive efforts and kind-cooperation. -/- Dr. Desh Raj Sirswal -/- December 06,2013 -/- Download the book from: http://msesaim.wordpress.com/2013/12/06/ideological-crisis-in-indian-society-a-tribute-to-dr-b-r-ambedkar-on-his-death-anniversary/. (shrink)

Recent years have seen the beginning of a radical reassessment of the philosophical literature of ancient and classical India. The analytical techniques of contemporary philosophy are being deployed towards a fresh and original interpretation of the texts. This rational rather than mystical approach towards Indian philosophical theories has resulted in a need to work which explains afresh its central methods, courses and devices. It is with this spirit of thought and background that I want to publish a book (...) to discuss the relevance and need of classical Indian thoughts. The present collection is a significant step on this part because it recognizes the potentials of classical Indian tradition and its vast wisdom to contribute in all realms of life. Here we have collected 20 papers both in English and Hindi language written on Indian epistemology, metaphysics, logic, ethics and social philosophy. But in this volume only 9 papers were published and remaining papers will be published in second edition along with the same papers. To study the nature of philosophy in India and its implementation in all spheres of human life is one of the most important objectives of our Centre. In this regard we have published two online books entitled Philosophy, Education and Indian Value System and Positive Philosophy for Contemporary Indian Society, respectively. (shrink)

The presence of hierarchy and inequality within Indian tradition is a prominent aspect that manifests through the unequal positioning of caste and class groups within the societal framework. This intricate connection is observed in the way dharma (normative order), karma (personal moral commitment), and jāti (caste) - the foundational tenets of Indian culture - simultaneously shape the distinctiveness of Indian cultural heritage and lay the groundwork for social hierarchy. This research paper delves into an extensive and exploratory (...) assessment of diverse scholarly perspectives aimed at illuminating the deeply entrenched traditional facets of caste within Indian society. (shrink)

American Indian Thought is a contemporary collection of twenty-two essays written by Indigenous persons with Western philosophical training, all attempting to formulate, and/or contribute to a sub-discipline of, a Native American Philosophy. The contributors come from diverse tribal, educational, philosophical, methodological, etc., backgrounds, and there is some tension among aspects of the collection, but what is more striking is the harmony and the singularity of the collection’s intent. Part of this singularity may derive from the solidarity among its (...) authors. In addition to the fact that all belong to Indigenous tribes, there is also a striking sensitivity to the interconnection between distinct Western disciplines—particularly between philosophy and poetry. I take the latter to be a thread which can be strategically woven into the center of the anthology’s weave. In this book discussion, I aim to draw out the poetic aspects of five of the anthology’s essays, which deal with philosophy, metaphysics, epistemology, ethics and aesthetics, respectively. In this way, I hope to illuminate a poetic quality at the heart of the collection, and thus also of the burgeoning field of Native American or Indigenous philosophy in general. In the process, I will also consider ways in which Indigenous philosophy resonates with the Western philosophical traditions of phenomenology and American pragmatism. With the latter tradition in particular this connection has become more fully appreciated, especially through the work of Bruce Wilshire and Scott Pratt. (shrink)

Although there is such a thing as Indian thought, it seems to play no role in the way social sciences and philosophy are practiced in India or elsewhere. The problem is not only that we no longer employ terms such as atman, avidya, dharma to reflect on our experience; the terms that we do indeed use—sovereignty, secularism, rights, civil society and political society, corruption—seem to insulate our experience from our reflection. This paper will outline Gandhi’s framing of our (...) predicament in Hind Swaraj. It will then discuss three very different examples taken from our peculiar life with concepts that will also serve to clarify and illustrate the framework I am outlining. It will then very briefly discuss how Gandhi saw the Gita as showing him a way out of the predicament. (shrink)

This paper discusses the concept of Dána or charity as the foundation of Indian Social life. Dána has been in vogue in India since the Vedic times, but it was codified by the smritis which prescribe do’s and don’ts of the life of the individual. Limiting its scope to Yagnavalkya smriti the paper analyses the significance of Dána as a regulative principle of accumulation of wealth.

Notwithstanding its pivotal role in the thought of Indian early grammarians, the exact mean‐ ing of the term śabda remains vague and hard to determine for an inexperienced student. The di culty is not simply due to polysemy or ambiguity. The ancient user of the term śabda seems entirely unaware of any distinctions within the semantic range of the word, taking its meaning for granted. The objective of the present paper is to investigate various contexts of the word in (...) order to elucidate its meaning as understood by Indian grammarians, with particular emphasis laid on the followers of the śabdādvaita school. (shrink)

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 object of this concentration, that is puruṣa-viśeṣa, is reconsidered in detail. The subject matter is discussed in the wider context of yogic self-discipline that enables a practitioner to overcome ignorance ( avidyā) and the narrowness of egotic perspective (asmitā), recognized in the Hindu darśanas as the root-cause of all suffering or never-fulfilled-satisfaction ( duḥkha). The non-theistic devotion and spiritual pragmatism assumed by the adherents of Sāṃkhya-Yoga redefines the concept of “God” ( īśvara) as primarily an object of meditative practice and a special tool convenient for spiritual pedagogy. (shrink)

The theme of essential futility, absurdity, utter incomprehensibility of life and death is stressed in almost allthe writings of Albert Camus. Like Buddha he was shocked by the sight of human misery and mortality. Yet, paradoxically was attracted to the essential desirability of it. Although completely ruffled by the consciousness of an ambiguous and silent God, he was not unaware of “that strange joy that comes from a tranquil conscience”, a perfect inner harmony one experiences on attaining true knowledge. Upanishads (...) are a search for this very reality underlying the flux of things. Malraux, Sartre, and others had already developed this line of thought before Camus. What is essential and original in him is, firstly, that the world’s absurdity not a cause for despair, but on the contrary, a spur to happiness. And secondly, that , mortality and suffering actually enhance the value of life: they invite men to live more intensely. In addition to absurdity another subject the Upanishads insistently deal with is ethics, the purity of human conduct. Very much in the manner of the Existentialists, the Upanishads, aeons before, hold man himself responsible for his actions. Dr. Radhakrishnan, very aptly says that Existentialism is a new name for an ancient method. In Albert Camus and India Sharad Chandra has put forward a convincing comparative study of the two philosophies as expounded in their respective literatures. Her argument is that the parallel ideas found in the two views are not mere fortuitous conclusions but, either the result of seminal influence, or emanation of a common, deeper vision. Reading of the book will help the reader to form a firm opinion. Camus had read the Gita and had attended the lectures given by Swami Shraddhananda of the Ramakrishna Mission in Paris. (shrink)

The research is a comparative study of the atomic theories of Kanada and Democritus. Because of their pluralistic tendencies, emphasis on causality, their materialistic account of sense knowledge, and their attempt to explain the physical system by means of reduction to the configuration of its constitutive elements, both philosophers present an epistemological base that could accommodate scientific inquiry. Notwithstanding the early and expansive beginning of Indian atomism, modern scientific atomic theory traces its origin to Democritus. Through cross-cultural critical engagement (...) of parallel ideas between Kanada and Democritus, the paper aims to discover the common problems that they dealt with in order to further our understanding of the early history of atomic theory, to evaluate the relative merits and limitations of their proposed solutions, to resolve some difficulties that each account faces by appealing to the other, and to highlight their contributions to the emergence of atomic worldview. (shrink)

This review establishes Rukmani, Indian philosophy and Yoga as cornerstones of Indian Studies.

Perspectives on Indian Secularism condemned it and wished to make a clean sweep of it. Almost always it seemed to stand for blind belief and reaction, ...

This paper in an elementary level expresses the inevitable relation between the word and meaning from the prominent Indian philosophical trends by giving stress on Vyakti-śakti-vāda and Jāti-śakti-vāda, the two contender doctrines. The first one puts emphasis on the semantic value of a predicate whereas the latter draws attention to the generic uses of nouns. The second part of the writing underpins Navya Nyāya and Kumārila’s positions on the word-meaning reliance and the debate initiate when we look back to (...) the question whether the word-meaning relation sounds conventional or eternal. I propose a position (śabda-vivarta-vāda) on these issues derived from the works of Patan᷈jali and Bhartṛharị, two grammarians of classical Indian tradition. They defend eternal verbum as the material cause of the word and objects. This doctrine advocates uniforism by giving up bifurcation between the word and the world. (shrink)

JOTIRAO GOVINDRAO PHULE occupies a unique position among the social reformers of Maharashtra in the nineteenth century. While other reformers concentrated more on reforming the social institutions of family and marriage with special emphasis on the status and right of women, Jotirao Phule revolted against the unjust caste system under which millions of people had suffered for centuries and developed a critique of Indian social order and Hinduism. During this period, number of social and political thinkers started movement against (...) such systems and methods. These thinkers aimed at upliftment of the status of women socially, economically, educationally and politically. Of these socio-political thinkers Mahatma Phule, Mahatma Gandhi, Dr. B.R. Ambedkar, Raja Ram Mohan Roy, Ishwar Chandra Vidyasagar, and such other have organized movement for striving equality for dalits, backward classes and women. As such, Mahatma Phule was an earliest leader, who strongly opposed gender inequality. He was in the real sense a great thinker finder of truth. He was of the view that every individual should search for the truth and mould accordingly, only then the human society can remain happy. He said that British rule provided an opportunity for the masses to get themselves liberated from the slavery of the Brahmins. But at the same time, he also criticized the British bureaucracy for its policy of supporting higher education and for its tendency to rely upon Brahmin subordinates. Interestingly, Mahatma Phule nurtured a favourable perspective of the British Rule in India because he thought it at least introduced the modern notions of justice and equality into the Indian society. He also criticized the economic policy of the British rule in many respects it was unfavorable to the poor peasants. He suggested a number of solutions to improve the conditions of the agriculture sector. In place of exploitative Indian social order, Phule wanted to establish a society founded on principles of individual liberty and equality and in place of Hinduism he would have liked to put universal religion. In this paper my attempt is to give an analysis of ideas of Mahatma Phule with his core philosophical outlook. (shrink)

Swami Vivekananda is considered as one of the most influential spiritual educationist and thinker of India. He was disciple of Ramakrishna Paramahamsa and the founder of Ramakrishna Math and Ramakrishna Mission. He is considered by many as an icon for his fearless courage, his positive exhortations to the youth, his broad outlook to social problems, and countless lectures and discourses on Vedanta philosophy. For him, “Education is not the amount of information that is put into your brain and runs (...) riots there, undigested all your life. We must have life-building, man-making, character-making, assimilation of ideas.” It is rightly said that, “The Swami’s mission was both national and international. A lover of mankind, he strove to promote peace and human brotherhood on the spiritual foundation of the Vedantic Oneness of existence. (shrink)