Top Research Papers on Indian Philosophy

Traditionally 6 schools of thought propagated Vedic wisdom from a different philosophical perspectives. and they are expressed in this book.

The paper deals with the specific features of the means of translation of the philosophical knowledge in the Ancient and Middle Age History of Indian Philosophy. Translation is defined as the most integrating type of transferring of culture from one human being to another. In other words, such a translation is an interiorization by a human being of the complex of ideas, philosophical values, algorithms of action, behaviour and thinking. The authors of the article take philosophy as a complicated and developed sphere of knowledge, which demands translation, not merely a simple transferring the ...

Any Claim about the status of knowledge in ancient Indian systems to provoke a contrary response. Historically such a response has always informed the Western view of Indian philosophical and scientific traditions. However, such a view has also been part of the mainstream Indian education as well as of the academic community.

also who we might become—a better or a lesser being, whose traits we acquire and indeed define in the choices we make’’ [p. xxx]), which has rightly been termed teleological, his own ontology of nature appears to be strictly descriptive and causal, in conformity with modern scientific conceptions. It is thus an ‘‘anthropomorphic’’ confusion to apply our moral notions to the natural realm (p. 123). But the biblical account of creation is itself by fiat, as Hans Kelsen (Society and Nature [Chicago: University of Chicago Press, 1943]; The Pure Theory of Law [Berkeley: University of California Pre...

A comparative analysis of Western and Indian philosophy reveals the differing viewpoints on basic issues like existence, knowledge, and ethics. Western philosophy, which can be traced back to ancient Greece and modern thought, examines ideas like rationality, empiricism, and existentialism. Indian philosophy, on the other hand, is based in ancient books like the Vedas and Upanishads and emphasizes concepts like dharma, karma, and moksha. This comparative examination reveals both areas of convergence and divergence across different traditions by exploring their differing techniques, metaphysica...

Causation is an important role in Indian Philosophical system. Every school of Indian Philosophical system are accepted different type of causal relationship. In India both the heterodox and the orthodox philosophers explain the cause and effect according to their own view. Causation was acknowledged as one of the central problems in Indian philosophy. Indian philosophers extensively discussed a number of issues relating to causation, like; Svabhāva-vāda, Pariṇāmavāda, Vivartavāda, Ᾱrambhavāda, Pratītyasamutpādavāda. They stressed the importance of the material cause, rather than (as is wester...

Chronology The Buddha Introduction 1. The Buddha's Suffering 2. Practice and Theory of No-Self 3. Klesas and Compassion 4. The Second Buddha's Greater Vehicle 5. Karmic Questions 6. Irresponsible Selves, Responsible Non-Selves 7. The Third Turning: Yogacara 8. The Long Sixth-Seventh Century: Epistemology as Ethics Epilogue Appendices Notes Further Reading

Preface. Abbreviations Part 1 1. Introduction Part 2: The Foundations 2. The Vedas 3. The Upanisads. Appendix I Translations of Selected Texts Part 3: Non-Vedic Systems 4. The Cavaka Darsana and the Sramanas 5. The Jaina Darsana 6. The Bauddha Darsana. Appendix II Translations of Selected Texts from Non-Vedic Systems Part 4: The Ancient Systems 7. The Mimamsa Darsana 8. The Samkhya Darsana 9. The Yoga Darsana 10. The Vaisesika Darsana 11. The Nyaya Darsana. Appendix III Translations of Selected Texts from the Ancient Systems Part 5: Systems with Global Impact 12. The Buddhist Schools 13. The V...

With a history dating back at least 3000 years, the philosophical tradition of India is one of the oldest to continue to thrive today. Encompassing a wide variety of worldviews, Indian philosophy includes perspectives that have ongoing relevance to contemporary issues such as the nature of consciousness, the relationship between philosophy and the good life, the existence of a divine reality, and the meaning of happiness. Contrary to widespread stereotypes, Indian philosophy is not simply an extension of Indian religion. Scepticism is a pervasive feature of this discourse, and there is even a ...

Indian Philosophy: A Historical Overview Part 3 I Theory of Knowledge (Pramana Sastra) Chapter 4 and Beyond the Pramana-Prameya Distinction Chapter 16.

The place of mind in the philosophical systems of India is briefly discussed and an integrated approach extending beyond the mind in psychiatric care is suggested.

Preface A note on the pronunciation of Sanskrit Introduction 1. Value 2. Knowledge 3. Reasoning 4. Word 5. World 6. Self 7. Ultimates Glossary Bibliography Index.

Vedic religion and philosophy transition to the systems non-Vedic schools Nyaya-Vaisesika Sankhya-Yoga Purva-mimamsa Vedanta - absolutistic Vedanta - theistic.

This volume is devoted to the oldest Indian Philosophy from the begining to the end of the first millennium after Christ. It embraces the philosophy of the Veda and the epic, the Buddha and the Jina, the Sankhya and the classical Yoga system. Volume II sets forth the presentation of the nature philosopical schools.

In the paper an attempt is made to establish conceptual and compositional similarity between the philosophy of the Lithuanian thinker Vydūnas and traditional Indian philosophy which is conceived as an architectonical whole, i.e., able to invoke definite methodological attitudes. The classical Buddhist exemplification of “four noble truths” is claimed to be the basis of the architectonical structure. Such a structure is revealed in the general formulation of Vydūnas’ methodological attitude.

Daśapadārthī is a text of Indian philosophy and the Vaiśeṣika school only preserved in the Chinese translation made by Xuánzàng 玄奘 in 648 BC. The translation was included in the catalogs of East Asian Buddhist texts and subsequently in the East Asian Buddhist Canons (Dàzàngjīng 大藏經) despite clearly being not a Buddhist text. Daśapadārthī is almost unquestionably assumed to be written by a Vaiśeṣika 勝者 Huiyue 慧月 in Sanskrit reconstructed as Candramati or Maticandra. But is that the case? The author argues that the original Sanskrit text was compiled by the Buddhists based on previously existing...

You cannot say "thank you" in Sanskrit. It would be ridiculous to deduce from this (as William Ward, a British Orientalist, did in 1822) that gratefulness as a sentiment was unknown to the ancient Indian people. It is no less ridiculous to argue that rationality as a concept is absent from or marginal to the entire panoply of classical Indian philosophical traditions on the basis of the fact that there is no exact Sanskrit equivalent of that word.

reference to their ultimate causes. The Indians seers, on the other hand, viewed philosophy as the search and accomplishment of the whole truth of life and being. According to them it is not only a mental or intellectual inquiry but also encompassed a conscious investigation of life. The purpose of Philosophy is to guide and fulfil life. However, the fulfillment of life is not attained merely contemplating on truth and being. The Vedic lore is replete with assertions that the philosophical urge ultimately culminates in the realization of Truth. It may appear somewhat strange that India as a na...

are based, to be sure, on thirty years of intellectual and spiritual contact with Indian thought, but they remain nonetheless those of an analyst and observer from the outside. It is not fitting that a guest admitted into the intimacy of Indian civilization should raise his voice too high in commenting on a statement that is based on knowledge originating from within. Therefore, I propose merely to explain how the data of Indian philosophical history might appear to a mind that has been trained in the civilization of the West and that seeks to achieve a universal view; to indicate where, for s...

Cultures other than those in Christian Europe have had important and interesting observations to make on the nature of friendship, and in this collection there is treatment not only of Greek and Christian ideas of friendship, but also of ...

This book is a collection of papers by participants (chiefly Indian) in the East-West Philosophers' Conferences of 1939, 1949, 1959, and 1964. Though all the papers have been published previously, most of them have been somewhat revised here. The concentration of Indian papers in one volume highlights the distinctive features of the Indian contributions to the conferences, and provides a convenient work for use in courses on Indian philosophy, religion, and civilization. The scope of the book is much less comprehensive than the title. One might well contend that it contains the essentials of H...

Shows that Indian philosophy reflects some of the earliest thought traditions in human history.

that "In some centuries everyone loves simplicity . . . [in others] sculptors prefer studied dignity and what they call 'good taste'" and the proclamation that "we deal with the beauty of sculpture" (p. i) , the reader senses with accurate foreboding that the author will fail to detect and annotate the latent pressures within one style that dictate the manifestations of the succeeding style. Having dismissed the relevance of historical context and the varied "genetic" elements of artistic style in India, Fabri chooses the touching teleological argument that art moves from "archaic" to "classic...

 An illustrated encyclopedia of mankind M-REFSTACK REF GN307.I44  Encyclopedia of world cultures M-REFSTACK REF GN307.E53  Peoples and cultures M-STACK G128.P46 1992  Worldmark encyclopedia of cultures and daily life M-REFSTACK GN333.W67 1998  Illustrated guide to world religions / Michael D. Coogan (Ed.) M-REFSTACK BL80.2.I434 1998  Women and world religions / Denise Lardner Carmody bl458.c37 1989  Ethics of world religions / Arnold D. Hunt, Marie T. Crotty, and Robert B. Crotty  Dictionary of cults, sects, religions, and the occult / George A. Mather and Larry A. Nichols M-REFSTACK R...

This book is an attempt to rethink, in an academic manner, the ideas of the contemporary thinkers, Swami Vivekananda, Mahatma Gandhi, Rabindranath Tagore, Sri Aurobindo, Krishna Chandra Bhattacharya. Sri s. Radhakrishnan and Mohammad Iqbal. Different aspects of their thoughts have been systematised, categorised and placed under suitable philosophical heads in this work.

The beginning of Indian Philosophy takes us very far back to about the middle of the second millennium before Christ.The speculative activity begun so early was continued till a century or two ago, so that the history that is narrated in the following pages cover a period of over thirty centuries. During this long period Indian thought developed practically unaffected by outside influence and it has evolved several systems of philosophy. The present work is based upon the lectures by Prof. Hiriyanna.

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This article makes an explorative journey into the concepts of mind as explained in the Indian philosophical traditions and Western psychology. The article explains about knowledge domains in the traditions and their distinctive features, different connotations and denotations of mind, and the different methods being used in explaining mind. Yet, they may not appear to be opposed or conflicting in nature. The article elaborates on the concepts such as mind (manas) and mind apparatus (citta) in Indian philosophical traditions and compares with the traditional Western psychology where the primar...

Traditional Sanskrit grammar is primarily a technical enterprise, which does not constitute, in and by itself, a system of philosophy. Grammatical discussions may, and do, from time to time touch upon philosophical questions, but the idea [719] of a grammarians’ philosophy might not have arisen were it not for Bhart®hari. This thinker of the fifth century (as now as much as certain) worked out a philosophical system which he claimed to be ‘grammatical’, and which (or parts of which) came to be accepted by later grammarians as belonging to their own tradition. Moreover, this philosophy came to ...

India has a rich and diverse history of philosophy. The integral understanding of ‘Self’ is often neglected, which is given by Indian philosophy and the western view is more popular. This essay starts with the introduction of main orthodox and heterodox schools of Indian philosophy. Then discussion on six major epistemologies followed by these schools, which follow these epistemologies in-parts or as whole is presented. Further the article looks into an analytical discussion on the concept of ‘self’ as given by these classical Indian schools, especially Nyāya-Vaiśeṣikas, Vedanta and Buddhism i...

Delivering on its title, Classical Indian Philosophy: A Reader provides a collection of translated selections from classical, Sanskritic Indian philosophical schools, including the Cārvāka, Buddhist (Yogācāra and Mādhyamaka), Jain, Nyāya, Vaiśe _ sika, Sā _ mkhya, Yoga, Pūrva-Mīmā _ msā and Vedānta (Advaita, Viśi _ s _ tādvaita and Dvaita) traditions. The volume offers a short introduction that orients the reader to shared features of classical Indian schools while each chapter prefaces a source text (or texts) from one of the aforementioned traditions, including brief orientating remarks on o...

Earl McKenzie's pioneering philosophical study of the West Indian novel is based on three main assumptions: first, that philosophy is a reflection on the fundamental questions we can ask about ourselves and our world; second, that literature, particularly the novel, is the best method yet devised to provide a "human face" to these reflections; and third, Caribbean philosophy is at present embedded in other forms of cultural expression, like literature, and these forms need to be excavated to reveal what lies within. McKenzie examines ten novels by George Lamming, Roger Mais, Wilson Harris, V.S...

The recent discovery of God particle ( Higgs Boson ) shows that how we human are keenly interested in knowing about the beginning of the universe . The conception of evolution, which is intensely affecting the today’s modern world, is, therefore, of great importance, in terms of very existence of universe . Various theories, whether scientific or metaphysical, had been propounded from past centuries, pertaining to the evolution. However, evolution, is not a modern concept, or, is not only related to the science or west. Rather it is as old as philosophy itself and has its roots in the hoary pa...

Spectrum of Change Often reform is used interchangeably with administrative change, reorganisation and sometimes, revolution. Etymologically, reform means 'to give a new shape or form'' also, it signifies 'to bring to a better way of life'. In the parlance of Indian administration, reform refers to the process of change with complete transformatiai in terms of structure and behaviour. It is more a grandiose and infrequent effort to remodel and reorganise the administrative apparatus of government with heavy investment of men, money and time. As Caiden propounded, it haS three distinguishing fe...

INDIAN PHILOSOPHY has been more an antiquarian's interest, a study of something dead and gone, a preserve of the Indologist, something relevant only to the student of ancient India, its thought and its culture. It hardly forms a part of the philosophical climate of today--no, not even in the sense in which Plato and Aristotle form a part--and this not even in India, where, at least, it may legitimately be expected to be so. The fault for all this lies squarely on the shoulders of all those who have written on the subject and tried to create an impression that Indian philosophy is not philosoph...

Besides the cultural matrix and religious patrimony of India, the contemporary Indian thinkers were very much influenced by empiricistic, utilitarian, agnostic, humanistic and analytic ethics in the West, especially of the thoughts of John Stuart Mill, Jeremy Bentham, Herbert Spencer, Tolstoy and Wittgenstein. These Western-oriented ideas served to generate a secular and rational ethics and stimulated social and religious movements. Among those who deserve our special mention for their original contributions to ethical thinking are Swami Vivekanada, Mahatma Gandhi, Sarvepalli Radhakrishnan and...

Comparative religion is one of several labels used to-day to describe a multi-disciplinary and nonconfessional approach to the study of religion. What this subject is, how it arose and developed, and the methodological principles underlying it form the subject matter of an interesting and well-written volume: Comparative Religion: A History (Duckworth, L8-95, pp. 310). After a brief introductory chapter surveying the antecedents of comparative religion, Dr. Sharpe describes vividly the conditions in the mid-nineteenth century that gave rise to this

Most writings on Indian philosophy assume that its central concern is with moska , that the Vedas along with the Upanisadic texts are at the root of it and that it consists of six orthodox systems known as Mimamasa, Vedanta, Unyaya, Uvaisesika, Samkhya, and Yoga, on the one hand and three unorthodox systems: Buddhism, Jainism and Carvaka, on the other. Besides these, they accept generally the theory of Karma and the theory of Purusartha as parts of what the Indian tradition thinks about human action. The essays in this volume question these assumptions and argue that there is little ground for...

The need to have a recast vision of Indian Philosophy suggests that Indian Philosophy is alienating from masses and it gives the wrong notion that Indian philosophy is oriented only towards spiritualism. Although spirituality is the limited in spiritualism alone. So it is very important to have a recast vision of Indian Philosophy in tunes with applied philosophy and pratical ethics. The beginnings of Indian Philosophy were from the speculative nature of man for several centuries. One remarkable feature of Indian Philosophy is that in its periods of formation, it was largely un affected from o...

The present volume explores a theme which has so far rarely received the attention it deserves, although its fundamental importance to proper understanding of the true nature of Indian philosophical enquiry and intellectual heritage seems unquestionable.

This work consists of five chapters each of which explores a particular facet of a larger theme, that of the place of knowledge in Indian theories of liberation. Classical Indian philosophy is distinctive for the widespread (though not universal) acceptance one finds there of the notion that the highest end – liberation from the wheel of rebirth and the suffering that attends such sam. sāric existence – is attained through cognition of some sort. We even find the claim in the Bhagavad Gı̄tā that devotion to God leads to liberation by producing the requisite liberating knowledge in the devotee....

The Indian Philosophy is regarded as the most mature philosophy in the world. Its approach towards the quest regarding creation, the Almighty and Salvation, makes it unique among others. All the six darśanas namely, Nyāya, Vaiśeṣika, Sāṃkhya, Yoga, Mīmāṃsā and Vedānta, provide a different and exclusive angle to the answers of the philosophical quest. The deep insights into these concepts by various sages and scholars, gave birth to various sub-schools, showcasing the divine intellectual prowess of Sanātana Dharma. The present paper communicates in a bird eye of all the 6 darśanas for an aspira...

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Philosophy in general is the intellectual interpretation and construction of reality. Man weaves different theories about it – some comforting him and others explaining his helplessness. To philosophize is the very nature of man. It is only animal that are not metaphysical according to Hegel. To the Indians philosophy is Athmavidya. Salvation is value of values and all other values are subordinate to it. Philosophy to them is a way of life and not a view of life. It originated under the pressure of a practical need arising from the presence of moral and physical evils in life. An escape from t...

Before we consider the theories accounting for the change and the difficulties involved in the concept, it will be worthwhile to know importance of the concept. The importance of the concept is twofold: Metaphysical and Logical. If we are able to account for the change, that will, to a very great extent, throw light on the natures Reality. Is all Reality intrinsically active, i.e., changing by itself, e.g., the Prakriti of Sankhyas, or is it intrinsically passive, as the atoms of Nyaya-Vaisesika, and acted upon by some other active agency? There are the questions which are intimately connected...

The publication presents the overview of the content of special discipline — pramāṇavāda (doctrine of the instruments of valid cognition), which formed in the Indian systems of philosophical knowledge — the darśanas. The review begins with the fixation of pramāṇavāda’s similarities with the Western epistemology and logic, with the determining its structure and a brief excursion into the history of its development. Then the author points out the influence of Panini’s grammar (IV century BC) on the Akṣapāda’s (III–IV centuries) choice of the conceptual framework of the pramāṇavāda. The structure...

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Classical Indian Philosophy by J. N. Mohanty examines Indian epistemology and metaphysics from the Sūtra period through the seventeenth-century Navya-Nyāya in a lucid and rigorous manner. On every page, Mohanty’s masterly and sophisticated grasp of both Indian thought and Western philosophy shines forth. In a welcome departure from the usual treatment of individual schools, the book is thematically organized around theories of knowledge, categories, causality, self, state, and religion. After a historical overview, chapter 2 deals exhaustively with Indian theories of knowledge (pramān ̇ a śāst...

A revised and updated edition of Ninian Smart's work, this study provides an introduction to the chief systems and debates found in Indian (Hindu, Buddhist, Jain etc) traditions of philosophy. Part 1 discusses the metaphysical systems, Buddhist metaphysics, Jain metaphysics, materialism and exegesis, distinctionism and yoga, logic-atomism, non-dualism, qualified non-dualism, dualism and Saivite doctrine, and analysis of the religious factors in Indian metaphysics. Part 2 examines arguments for and against the existence of God, arguments about rebirth and the soul, epistemological questions, ca...

I."Philosophy"as was distinguished from"Religion"In traditions of the West"religion"and"philosophy"have been, generally speaking, clearly and sharply distinguished from each other. In the West nowadays both are different concepts. However, in Eastern traditions there have been many cases in which the both concepts are not easily distinguishable.In the work Ta Indika, fragments of which are now remnant, Megasthenes, the Greek author (c. 300 B.C.), in describing metaphysical thoughts of Indians, calls them"philosophia"in Greek. Apollonios of Tyana (first century A.D.) is said to have made a jour...