Dissertationen: „Indian Philosopgy“

1

Choudhury, Indrani. „'Will-Generated Cognition' In Indian philosophy with special reference to Navya Nyaya“. Thesis, University of North Bengal, 2021. http://ir.nbu.ac.in/handle/123456789/4757.

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2

Arputham, Dominic K. „Towards An Indian Constructive Theology: Towards Making Indian Christians Genuinely Indians and Authentically Christians“. Digital Commons at Loyola Marymount University and Loyola Law School, 2011. https://digitalcommons.lmu.edu/etd/136.

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3

Goswami, Minakshi. „The Concept of Mind and its Role in Indian Epistemology: A Critical Study“. Thesis, University of North Bengal, 2015. http://hdl.handle.net/123456789/2491.

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4

Layek, Satyajit. „An analysis of dream in Indian philosophy /“. Delhi : Sri Satguru publ, 1990. http://catalogue.bnf.fr/ark:/12148/cb35749320q.

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5

Acharya, Tanaji. „Relevance of Indian philosophy to modern society /“. Latur (India) : T. Acharya, 1990. http://catalogue.bnf.fr/ark:/12148/cb35749326s.

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6

Nath, Debajani. „The Concept of Self in Indian Philosophy“. Thesis, University of North Bengal, 2013. http://hdl.handle.net/123456789/1456.

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7

Santos, Thais Yuri Jo [UNESP]. „Os princípios éticos do Yoga e sua prática pedagógica - estudo das repercussões midiáticas a partir da revista Guia de Yoga“. Universidade Estadual Paulista (UNESP), 2018. http://hdl.handle.net/11449/154830.

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Coordenação de Aperfeiçoamento de Pessoal de Nível Superior (CAPES)
O Yoga propõe uma prática pedagógica implícita nos conceitos de sua filosofia que envolvem como base os preceitos éticos norteadores da vida, dentre outros aspectos, que por fim objetivam a transcendência do ser. Esta pesquisa buscou estudar os princípios éticos do Yoga a partir de referenciais teóricos orientais e ocidentais e verificar se o Ocidente utiliza esses conceitos quando absorve esta filosofia a fim de praticá-la. Como amostra da assimilação dos conceitos éticos pelo Ocidente, este estudo de carácter qualitativo utilizou o método análise de conteúdo para investigar os temas e os discursos sobre a ética nas matérias da revista guia de Yoga. Foi realizada a pré análise, a exploração do material e o tratamento dos resultados, nas três edições da revista investigada. A pré análise consistiu na definição do objeto de estudo e leitura flutuante dos materiais, e a exploração do material definiu a unidade de codificação (tema). Os temas encontrados sobre a ética foram agrupados em quadros comparativos, e a partir desses resultados foi possível observar a frequência de aparição e relevância desses conteúdos. Uma das revistas também foi tratada com base argumentativa na literatura apresentada. As 3 edições analisadas apresentaram 49 matérias, sendo que 13 delas tratavam de um tema sobre a ética. Podemos dizer que a revista apresentou os conteúdos da filosofia de maneira superficial, simples e por vezes equivocada. No entanto, atrair os interessados através dos benefícios da prática demonstra um caminho positivo para que busquem maiores aprofundamentos e passem a refletir e exercer os preceitos éticos. Possivelmente, devido a diferenças culturais, a filosofia do Yoga não se popularizou tanto quando a prática. Porém, a reflexão sobre a sua ética possibilita inúmeros benefícios para o setor educacional, já que o aspirante escolhe praticar essa pedagogia voluntariamente em que não há término com o ano escolar ou com qualquer outro setor. Essa filosofia é pautada na dinâmica da vida não possuindo esgotamento, e sim aprofundamento conforme o autoconhecimento. O interesse pela prática demonstra a aproximação entre culturas distintas que só tendem a se complementar.
Yoga proposes an implicit pedagogical practice in the concepts of its philosophy that are based on the ethical precepts guiding the life, among other aspects, that finally aim at the transcendence of being. This research sought to study the ethical principles of Yoga from Eastern and Western theoretical references and to verify if the West uses these concepts when it absorbs this philosophy in order to practice it. As a sample of the assimilation of ethical concepts by the West, this qualitative study used the content anal ysis method to investigate themes and discourses about ethics in the articles of the guia de Yoga magazine. Pre - analysis, material exploration and treatment of the results were carried out in the three editions of the investigated magazine. The pre - analysi s consisted in defining the object of study and floating reading of the materials, and the exploration of the material defined the unit of codification (theme). The themes found on ethics were grouped in comparative tables, and from these results it was po ssible to observe the frequency of appearance and relevance of these contents. One of the magazines was also dealt with on an argumentative basis in the literature presented. The 3 editions analyzed presented 49 articles, 13 of which dealt with a theme on ethics. We can say that the magazine presented the contents of philosophy in a superficial, simple and sometimes wrong way. However, attracting Yoga users through the benefits of practice demonstrates a positive path for them to go deeper and to reflect an d exercise ethical precepts. Possibly due to cultural differences, the philosophy of Yoga did not become so popular as body practice. However, reflection on their ethics makes possible many benefits for the educational sector, since the aspirant chooses to practice this pedagogy voluntarily in which there is no end to the school year or any other sector. This philosophy is based on the dynamics of life not having exhaustion, but deepening according to self - knowledge. The interest in practice demonstrates th e approximation between distinct cultures that only tend to complement each other.

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8

Morris, Paul Martin. „Three Hindu philosophers : comparative philosophy and philosophy in modern India“. Thesis, Lancaster University, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.278603.

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9

Bhaumik, (Mitra) Sudeshna. „Some mathematical principles in Indian philosophy: a philosophical study“. Thesis, University of North Bengal, 2004. http://hdl.handle.net/123456789/91.

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10

Andrade, Clodomir Barros de. „A não dualidade do um (brahmādvaita) e a não dualidade do zero (śūnyatādvaya) na Índia antiga“. Universidade Federal de Juiz de Fora, 2013. https://repositorio.ufjf.br/jspui/handle/ufjf/1483.

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Esta tese objetiva apresentar duas tradições não dualistas surgidas na Índia antiga: a tradição vedantina não dualista e a tradição do budismo mahāyana, valorizando suas diferentes perspectivas ontológicas, epistemológicas, éticas e soteriológicas, além de sublinhar o caráter iminentemente dialógico e racional dos referidos processos.
This thesis aims at presenting two non-dualistic traditions from ancient India, advaita vedānta and mahāyāna Buddhism, highlighting their different ontological, epistemological, ethical and soteriological perspectives, with a special emphasis on their dialogical and rational methodology.

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Chakraborty, Saswati. „The Concept of metaphor in Indian philosophy: a critical study“. Thesis, University of North Bengal, 2004. http://hdl.handle.net/123456789/71.

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12

Shimray, David Luiyainao. „Educational philosophy in India compared and contrasted with Christian philosophy of education“. Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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13

Warren, Scott Daniel. „Landscape and place-identity in a Great Plains Reservation community a historical geography of Poplar, Montana /“. Thesis, Montana State University, 2008. http://etd.lib.montana.edu/etd/2008/warren/WarrenS0508.pdf.

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This study constructs a historical-geographical narrative of Poplar, Montana and explores residents' place-identity in the context of economic restructuring. Located on the Fort Peck Indian Reservation in northeastern Montana, Poplar offers an ideal setting to better understand how economic restructuring affects the lives of residents in northern Plains reservation communities. Loss of businesses, consolidation of services, and general economic restructuring continue to challenge communities on the Great Plains. For Great Plains Indian reservations, however, these problems are compounded by additional variables such as persistently high poverty rates, a dynamic relationship with the federal government, and increasing populations. Archival research, landscape analysis, and interview data are all used to better understand the influence of economic restructuring in shaping Poplar. This study demonstrates the value of historical and cultural geographic approaches in understanding the past evolution as well as the contemporary challenges of reservation communities in the American West.

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Anikhindi, Vijaya Vasudev. „The revival of nationalism : an Indian critique“. Thesis, University of Hull, 2005. http://hydra.hull.ac.uk/resources/hull:5613.

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15

Dasgupta, (Mohanta) Sanghamitra. „The Concept of Maya with special reference to modern Indian philosophy“. Thesis, University of North Bengal, 1994. http://hdl.handle.net/123456789/85.

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16

Tiwari, Heeraman. „From form to universal : the evolution of a theory of universals in early Brahmanical philosophy“. Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.359691.

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17

Choi, Pablo María Kyu Up. „La experiencia de la liberación como raíz de la filosofía latinoamericana“. Quito, Ecuador : Editorial Abya Yala, 1998. http://books.google.com/books?id=PN_WAAAAMAAJ.

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18

Briones, Claudia. „Weaving "the Mapuche people" : the cultural politics of organizations with indigenous philosophy and leadership /“. Digital version accessible at:, 1999. http://wwwlib.umi.com/cr/utexas/main.

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19

Manohar, Christina. „Spirit Christology : an Indian Christian perspective“. Thesis, University of Gloucestershire, 2007. http://eprints.glos.ac.uk/3165/.

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The theologians of the early church sought to interpret the Christian gospel in the categories of `Mediterranean antiquity. ' The classical two-nature model of Christology has a Greek philosophical underpinning that shapes the ontological construction of the deity and humanity of Jesus Christ. Logos Christology is primarily a reflection on the hypostatic union of the Logos with the human reality of Jesus that leaves little place for a consideration of Jesus' relation to the Holy Spirit. In the light of such a limitation in classical Christology, a study of the relationship between Christology and pneumatology becomes very significant. In this regard, the recent resurgence of Spirit Christology in the West adds a new dimension to contemporary Christological reflection. The theologians who are engaged in this pursuit are of the view that Christological reflection is incomplete without reflecting upon pneumatology and vice versa. This study identifies in particular at least three approaches in the contemporary European Spirit Christologies, namely, reconstruction, replacement and complementary approaches. Norman Hook attempts to reconstruct Christ, Spirit and the Trinity from the perspective of the Hebrew understanding of the Spirit. G. W. H. Lampe, by using the symbol God as Spirit replaces Logos Christology with a Spirit Christology. Jürgen Moltmann, John D. Zizioulas and David Coffey seek ways to complement Logos Christology with Spirit Christology. While not denying the contributions of reconstruction and replacement approaches, this study adopts the complementary approach and shows that Spirit Christology not only enriches systematic theology but also is relevant to an Indian context. This is done by bringing the insights of two Indian theologians Pandipeddi Chenchiah and Swami Abhishiktänanda, who emphasise the centrality of the Spirit, in interaction with the strengths of Spirit Christology. The study ends in offering a chapter on `understanding Jesus Christ in India' using the Hindu concepts of Spirit that are expressed in the terms such as atman, antaryämin, Sakti and änanda. Drawing on some of the resources of Spirit Christology, it is argued that these concepts can explicate, illuminate and evoke some latent aspects of Christology.

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Daly, Deirdre. „The routes of philosophy : Paul Deussen, Indian non-dualism and universal metaphysics“. Thesis, Goldsmiths College (University of London), 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.515283.

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21

Harris, I. C. „The continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism“. Thesis, Lancaster University, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.372538.

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22

Raha, Sangita. „Identity and similarity : a critical study on the concept of tadatmya in Indian philosophy“. Thesis, University of North Bengal, 2008. http://hdl.handle.net/123456789/1257.

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23

Fishman, Jonathan. „A Phenomenological Cultural Examination of Meta-Emotion Philosophy Among Asian Indian Immigrant Mothers“. Miami University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=miami1374110052.

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24

Harper, Susan Billington. „Azariah and Indian Christianity in the late years of the Raj“. Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314951.

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25

Misra, Amalendu. „Perception of Islam in Indian nationalist thought“. Thesis, University of Hull, 1999. http://hydra.hull.ac.uk/resources/hull:8003.

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26

Rotem, Ornan. „Wisdom arising from reflection : an exploration of cintamayi prajna arising from Kamalasila's Bhavanakrama I“. Thesis, University of Bristol, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.296662.

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27

Cortes, Pedro. „Indian social movements : a case study in Cauca, Colombia, from a Marxist perspective /“. The Ohio State University, 1988. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487586889189109.

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28

Ram-Prasad, C. „An outline of Indian non-realism : some central arguments of Advaita metaphysiscs“. Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315962.

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29

Barros, Maria Theresa da Costa. „O despertar do budismo no ocidente no século XXI: contrbuição ao debate“. Universidade do Estado do Rio de Janeiro, 2002. http://www.bdtd.uerj.br/tde_busca/arquivo.php?codArquivo=3622.

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Esta tese apresenta como um dos seus aspectos fundamentais a compreensão de outra cultura, outra versão, outro conjunto de valores: o pensamento indiano, berço da Ahamkãra a consciência individual, o eu e das práticas ascéticas de origem pré-ariana e autóctone. No interior dessa tradição, foram escolhidos os ensinamentos do Buddha Shãkyamuni, por sua absoluta originalidade na concepção da individualidade, transformando radicalmente as concepções de subjetividade existentes em sua época. O intuito, ao buscar uma tradição em tudo diferente da nossa, é, por dirigir o foco para o mais contrastante, iluminar nossa própria tradição, enriquecer o campo de discussão das novas matrizes de subjetivação em nossa sociedade ocidental pós-moderna e globalizada. Com essa abordagem objetiva-se contribuir para o debate em torno do despertar do budismo ocidental, no séc. XXI, lançando algumas linhas de reflexão que auxiliem, por um lado, a contextualizar esse acontecimento, e, por outro, a ampliar o debate sobre as questões relativas à noção de sujeito, utilizada pelos teóricos da psicanálise, através da apresentação de uma outra versão, a do eu budista. A comparação entre uma forma de individualidade oriunda de uma sociedade tradicional e holista e a forma da individualidade contemporânea, oriunda de uma sociedade secularizada e individualista, é possível através do que Harpham denomina imperativo ascético, uma força estruturante primária e transcultural. Nesse sentido visualiza-se uma relação entre as práticas ascéticas e a construção do eu. Segundo Mauss, o eu também é uma categoria universal, presente em todas as culturas. Assim como se encontram variações sobre o repertório das práticas ascéticas disponíveis em diferentes culturas, encontram-se variações na forma da subjetividade, de acordo com o seu solo cultural e sua paisagem mental. Fizemos uma conexão entre as práticas ascéticas indianas e o que denominamos de identificação mística, a partir da qual foi possível inferir essa imbricação entre ascetismo, construção e sacralização do eu nos primórdios da civilização indiana. Com o budismo ocorre uma espécie de descentramento, a sacralização é estendida a todo o cosmo, as práticas de meditação sintonizam com todos os seres, com todos os animais, para eliminar as causas do sofrimento. O budismo nasce com uma vocação universalista e leva para fora das fronteiras da Índia esse eu construído a partir dos conceitos da Ãhimsa, a não-violência, e da noção de ausência de existência inerente, inscritos no pensamento budista há dois mil e quinhentos anos, despertando o interesse do ocidente após um longo período de obscurecimento.
This thesis presents, as a fundamental aspect, the understanding of another culture, another version, another framework of values: of Indian thought, the foundation of Ahamkãra the individual consciousness, the Self and of the ascetic practices of pre-Arian and autochthonous origin. Our choice within this tradition fell upon the teachings of Buddha Shãkyamuni, due to the absolute originality of their conception of individuality, radically transforming the extant conceptions of subjectivity of the time. The aim of this search within a tradition that differs from ours in all respects, as we focus on that contrast, is to shed light in our own tradition, adding to the discussion about new subjectivity matrixes in our postmodern, global wessern society. This inquiry aims at contributing to the debate on the emergence of Wessern Buddhism in the 21st. century, by essablishing some lines of reflection that should help us to contextualise this phenomenon, on the one hand, and on the other, to widen the debate on issues that relate to the notion of subject as theoretical psychoanalysts use it, through the presentation of the Buddhist Self as another version. A transcultural, primary structuring force, which Harpham calls ascetic imperative, shall allow for the comparison between one form of individuality which comes from a traditional and holistic society, and the form of contemporary individuality, which comes from a secularised and individualist society. Along these lines, we see a relationship between the ascetic practices and the construction of the Self. According to Mauss, the Self also is a universal category, which all cultures present. Much as there are variations on the inventory of ascetic practices available in various cultures, there are variations on the form of subjectivity, in accordance with its cultural ground and its mental landscape. We essablish a connection between Indian ascetic practices and what we call mystic identification, and this allows us to infer the interrelation between asceticism and the construction and sacralisation of the Self in the primeval ages of Indian civilisation. A kind of de-centring occurs with Buddhism: sacralisation spreads through all the Cosmos, meditation practices syntonize with all beings, all animals, in order to eliminate the causes of suffering. Buddhism has risen with an universalist vocation, and took beyond the borders of India this Self built upon the concepts of Ãhimsa, of non-violence, and the notion of absence of inherent existence, which have been intrinsic to Buddhist thought for twenty-five hundred years, and calls the attention of the West after a long period of concealment.

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Martin, Paul Anthony John. „Missionary of the Indian Road : a study of the thought and work of E. Stanley Jones between 1915 and 1948 in the light of certain issues raised by M.K. Gandhi for Anglo-Saxon Protestant missionaries in India during the period“. Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303116.

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31

Gedalof, Irene. „Against purity : identity, western feminisms and Indian complications“. Thesis, University of Warwick, 1997. http://wrap.warwick.ac.uk/3851/.

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This thesis argues that Western feminist theoretical models of identity can be productively complicated by the insights of postcolonial feminisms. In particular, it explores ways that Western feminist theory might more adequately sustain a focus on 'women' while keeping open a space for differences such as race and nation. Part One identifies a number of themes that emerge from recent Indian feminist scholarship on the intersections of sex, gender, race, nation and community identities. Part Two uses these insights to look critically at the work of four Western theorists, Rosi Braidotti, Judith Butler, Donna Haraway and Luce Irigaray. I argue that strategies which privilege sexual difference as primary cannot deal adequately with differences such as race and nation. But I also argue that strategies which privilege destabilizing identity can be equally constrained by the logic of dualisms which has made it so difficult for feminists to sustain a focus on women and their differences. Part Three discusses how the insights to be drawn from Indian ferninisms might be taken on board by Western ferninisms in order to develop more complex models of power, identity and the self. Throughout the thesis I draw on a Foucauldian understanding of power as productive, and on Foucault's insight that subjects and identities emerge, not through the imperatives of a single symbolic system, but through the intersection of multiple networks of discourses, material practices and institutions. I argue that, by attending to women's complex location within intersecting landscapes of gender, nation, race and other community identities, feminist models of identity can dispense with a logic of dualisms in order to redefine, and not only destabilize 'women' as the subject of/for feminism. This requires working against purity on three levels. First, it requires a model of power that gives up on the search for pure, power-free zones and works instead with the instabilities power produces as it both enables and constrains women. Second, it requires seeing 'women' as a complex, impure category that bleeds across the apparently coherent borders of identity categories such as gender, race and nation, and contesting discursive constructs of 'Woman' as the pure space of origin upon which these apparently discrete categories stand. Third, it requires the development of alternative models of the self that take these complex, impure spaces as a valid and valorised position from which to act and to speak.

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Bauer, Karin Helene. „Interconnectedness and the self in Indian thought and implications for stakeholder theory“. Thesis, California Institute of Integral Studies, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10247369.

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During the European Enlightenment, the notion of an “economic self” (homo economicus)—an individual, autonomous, benefit-maximizing, rational decision-maker—was born. This understanding of the human as rational actor lies at the core of free market capitalism today. In the 1990s, stakeholder management theorists, in seeking new metaphors to understand firm–stakeholder behavior, turned to other social sciences such as feminist theory with its conceptualization of the relational self. In this study, I argue that a detailed and nuanced understanding of the concept of interconnectedness as presented in Vedic and early Buddhist traditions can, like feminist theory, be applied to the revisioning of the self as relational, interdependent and co-creative. These insights as afforded through the lens of Indian philosophies can contribute to the advancement of stakeholder theory and management by providing a substantiated platform for discussion of the interconnected stakeholder self—a dynamic, collaborative participant in the stakeholder ecosystem. An advancement of stakeholder theory that incorporates both feminist and non-Western epistemologies can enhance understanding of the purpose and success of business as “conscious” and linked to the optimization of sustainable collective value.

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Lertzman, David Adam. „Planning between cultural paradigms, traditional knowledge and the transition to ecological sustainability“. Thesis, National Library of Canada = Bibliothèque nationale du Canada, 1999. http://www.collectionscanada.ca/obj/s4/f2/dsk1/tape10/PQDD_0024/NQ38927.pdf.

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34

Wharton, Katherine Louise. „Philosophy as a practice of freedom in ancient India and ancient Greece“. Thesis, SOAS, University of London, 2007. http://eprints.soas.ac.uk/28915/.

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Education in ancient India begins with a ritual initiation (Upanayana) in which the student is reborn from the womb of the teacher. This image reflects the method of transmission of revelatory knowledge. The student memorises sacred verses by replicating his teacher's recitation. This thesis contrasts this image of replication with the image of midwifery that Socrates uses to describe his educational method. Socrates claims to be barren of wisdom. He does not pass down any knowledge but instead watches over the birth of his student's ideas. Both the ancient Indian and the Socratic systems of education claim to free the student but they both affirm completely different forms of freedom. Socrates frees the student to think for themselves, but the ancient Indian method frees the student by means of inherited revelation. This thesis compares philosophical practices of freedom which rest on commitment to tradition with those that rest on the rejection of tradition. Chapter One examines the way that the student is committed to the ritual tradition in the Brahmanical Upanayana. Chapters Two and Three discuss the relationship between the student and the ritual tradition in the Upanisads. Chapter Four analyses Socrates relationship with democratic culture. Chapter Five interprets the midwife metaphor in detail and compares the Socratic method of education to the Brahmanical and Upanisadic methods. This thesis contrasts philosophical practices of freedom that are founded on a value of trust or faith (sraddha) in tradition with those that are founded on a value of testing or examination (elenchus). It aims to challenge the Socratic principle of limitless questioning and defend the philosophical value of predetermination, non-agency and perfect obedience.

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35

Bhattacharjee, Hirendra nath. „The Concept of mind in Nyaya and Advaita Vedanta schools of Indian Philosophy : a comparative study“. Thesis, University of North Bengal, 1991. http://hdl.handle.net/123456789/82.

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36

Yin, Jing. „The Vinya in India and China : spirit and transformation“. Thesis, SOAS, University of London, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270792.

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37

Shebala, Rudy R. „Horses and Grazing on the Navajo Indian Reservation“. Thesis, University of Idaho, 2018. http://pqdtopen.proquest.com/#viewpdf?dispub=10788329.

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Frequent droughts are common and extreme precipitation is a normal weather pattern for the Navajo country and has been for almost 6000 years. The Navajo do not abandon the often that drought stricken areas demonstrating their ability adapt to extreme weather conditions. For almost 300 years, the Navajo, while in a state of constant warfare with many different surrounding peoples, continued to develop and grow as a tribe, while living off of livestock, farming and hunting. Currently open for public review and comment is a new proposed Navajo Rangeland Improvement Act of 2014. It is the people, the tribal citizen’s needs that need administration.

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Jacob, Jose 1969. „The architectural theory of the Mānasāra /“. Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84515.

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The extant Manasara is one of the authoritative treatises of vastusastra, traditional Indian architectural theory. The dissertation addresses the question of the nature of vastusastra, traditional architectural theory, as enunciated in the Manasara, and the relationship of theory to traditional practice. Vastusastra claims itself to be a priori with respect to practice. Two aspects of theory, theology and nomology, constitute the ontological and epistemological foundation and structure for this claim. From this sastraic perspective, practice is understood as mere application of rules. However, a closer hermeneutical reading of the text reveals the dialectical nature of theory itself, in both its theological and nomological aspects. This dialectic obtains in the relationship between theory and practice as a certain reciprocity between them, and in the parallelism between making the temple (the paradigmatic architectural object) and writing the treatise. Thus, a more precise understanding of the nature of traditional theory and its relationship to traditional practice is arrived at through this exercise. Such a calibrated understanding of vastusastra is indispensable in addressing the issue of the proper role that it may play in contemporary Indian architectural practice which is constituted in the modern scientific and technological mode.

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Lim, Hyea Lim, und Hyea Lim Lim. „Portal of Transcendence: American Indian Interpretations of Arches and Bartlett Alcove in Southeastern Utah“. Thesis, The University of Arizona, 2017. http://hdl.handle.net/10150/625347.

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This thesis largely explores ways in which American Indian views of time and space are expressed, with a specific focus on the concept of a portal. Traditional worldviews held by many American Indian groups translate time and space as nonlinear and nonexclusive; multiple spatial and temporal dimensions can exist simultaneously. Here, a physical medium that facilitates movement among the multiple, intangible dimensions, i.e., portal, is needed in order for the dimensions to be visited and thus be perceived as real. In many American Indian worldviews, the power of portal is often concentrated in certain natural and cultural components such as arches, alcoves, caves, and peckings and paintings on rock surfaces. In discussing the concept of portals, this thesis suggests two distinct landscapes as case studies: arches within Arches National Park (Arches NP) and an alcove with prominent rock paintings near Canyonlands National Park (Canyonlands NP). Discussion of these two case studies and their significance as portals help us to understand American Indian ways of perceiving landscapes and American Indian worldviews concerning time, space, as well as spirits. Eventually, this thesis aims to situate the two case studies within the wider discourse of portals that connect multiple temporal and spatial, and mundane and spiritual dimensions.

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Harh, Amal Kumar. „The Means of knowing a negative fact : a critical study on the theory of Anupalabdhi in Indian philosophy“. Thesis, University of North Bengal, 1994. http://hdl.handle.net/123456789/84.

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41

Guy, Judith Helen. „The International Baccalaureate in India : a study of privatisation in a changing educational context“. Thesis, Faculty of Education and Social Work, 2010. http://hdl.handle.net/2123/16345.

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42

Tomalin, Emma. „Transformation and tradition : a comparative study of religious environmentalism in Britain and India“. Thesis, Lancaster University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322855.

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43

McAnally, Elizabeth Ann. „Toward a philosophy of water: Politics of the pollution and damming along the Ganges River“. Thesis, University of North Texas, 2007. https://digital.library.unt.edu/ark:/67531/metadc3643/.

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This thesis sets out to develop a beginning of a philosophy of water by considering philosophical implications of ecological crises currently happening along the waters of the Ganges River. In my first chapter, I give a historical account of a philosophy of water. In my second chapter, I describe various natural and cultural representations of the Ganges, accounting for physical features of the river, Hindu myths and rituals involving the river, and ecological crises characterized by the pollution and damming of the river. In my third and final chapter, I look into the philosophical implications of these crises in terms of the works of the contemporary philosopher Bruno Latour.

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Arles, Siga. „Theological education in relation to the identification of the task of mission and the development of ministries in India, 1947 to 1987 : with special reference to the church of South India“. Thesis, University of Aberdeen, 1990. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU026818.

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Part I studies the pre-independence developments in Mission, Ministry and Theological Education, commenting on the structures of theological education such as the Serampore College and United Theological College; the structures of coordination under the National Christian Council, the significance of national independence, church union and the Lindsay and Ranson studies. Part II deals with the developments in Indian Christian Theology and the theology of mission under the influence of indigenous theologians such as PD Devanandan, MM Thomas, the group of thinkers in the Christian Institute for the Study of Religion and Society and the Ecumenical Christian Centre, specially in the context of religious pluralism and poverty in India. It notes the cause and the concern of the polarising tendency of the conservative evangelicals and also the influences of the Western Christian structures. Part III studies the changing image of ministry itself and identifies the developments in ministry, formation of indigenous mission societies and parachurch ministries. Part IV journeys through select events and ventures that made significant contribution to lead theological education into relevant understanding of mission in India. It studies the Harrison Report on Theological Education in India, the attempts toward cooperation through the Board of Theological Education, the forming of one national structure for theological education in the Board of Theological Education on the Senate of Serampore College, and the national study of priorities in theological education. Part V studies the developments in the search for relevance in the Church of south India and in the theological education of its ministry as illustrated in the Tamilnadu Theological Seminary. The thesis concludes attesting that there is definite growth in relevance in Indian theological education, shaped both by lay and professional forces in the never ending search for relevance.

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Hawley, Susan. „Does god speak Miskitu? : religious identity and religious nationalism among the Miskitu indians of Nicaragua“. Thesis, University of Oxford, 1997. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.262979.

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46

McAnally, Elizabeth Ann Klaver Irene Jacoba Maria. „Toward a philosophy of water politics of the pollution and damming along the Ganges River /“. [Denton, Tex.] : University of North Texas, 2007. http://digital.library.unt.edu/permalink/meta-dc-3643.

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47

Saitou, Akane. „Word and its Perception: A Study of the Sphotasiddhi of Mandanamisra“. 京都大学 (Kyoto University), 2015. http://hdl.handle.net/2433/199005.

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Kyoto University (京都大学)
0048
新制・課程博士
博士(文学)
甲第18709号
文博第667号
新制||文||612(附属図書館)
31660
京都大学大学院文学研究科文献文化学専攻
(主査)准教授 ACHARYA Diwakar Nat, 教授赤松明彦, 准教授宮崎泉, 教授 VASUDEVA Somdev
学位規則第4条第1項該当

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Marunich, James R. „Process Metaphysics in the Far West: American Indian Ontologies“. Kent State University / OhioLINK, 2011. http://rave.ohiolink.edu/etdc/view?acc_num=kent1305650448.

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49

Craig, David R. „"Blackfeet belong to the mountains" Blackfeet relationships with the Glacier National Park landscape and institution /“. CONNECT TO THIS TITLE ONLINE, 2008. http://etd.lib.umt.edu/theses/available/etd-09052008-143820/.

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50

Manirajah, Sanggeet Mithra. „Looking Back, Moving Forward: The Role of Gandhian Economic Philosophy in India's Development“. Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/scripps_theses/397.

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India has seen unrivaled economic growth since it embarked on its neoliberal reforms in 1990. However, accompanying this growth in income and wealth is an increase in social and economic inequalities among its population. This thesis will look at the impact of the neoliberal agenda on India’s population, particularly on its rural and marginalized poor, and show how this growth and development has been predatory in nature, benefitting a small minority at the expense of a large majority of the population who are experiencing poverty, unemployment and the loss of livelihoods as a result. This paper argues that Gandhian economic philosophy - in particular, the emphasis on localization and decentralization – has a central role to play in the development agenda of India, and is fundamental in correcting this imbalance. By drawing on Gandhi’s economic philosophy and present-day grassroots movements and initiatives that are echoing his core principles, this paper argues for the localization of power in the form of participatory governance to achieve rural revitalization, poverty eradication and radical empowerment. Fundamental for this to happen are appropriate forms and systems of governance at the local level; the creation of livelihoods through and within the local community; and incorporating local traditional and indigenous knowledge into development strategies.

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Dissertationen zum Thema „Indian Philosopgy“

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