Thematische Bibliographien / Indian Philosophical Tradition

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Auswahl der wissenschaftlichen Literatur zum Thema „Indian Philosophical Tradition“

Autor: Grafiati

Veröffentlicht am 18. Mai 2024

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Zeitschriftenartikel zum Thema "Indian Philosophical Tradition"

Desai-Breun, Kiran. „Warum fehlt es seit der Neuzeit an einer lebendigen indischen philosophischen Tradition?“ Zeitschrift für Kulturphilosophie 2008, Nr. 1 (2008): 45–58. http://dx.doi.org/10.28937/1000106489.

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The view in intercultural philosophy that there is philosophy in all cultures, does not hold in relation to Indian thought. Since modern times a vibrant Indian philosophical tradition has been lacking. Against the background of a reconstruction of the logic of negation in the classical texts of Indian thought, the essay asks for the causes of the end of this philosophical tradition. It shows that its causes can be found in a dialectic of the self-repeal of reason and in the dependence of Indian philosophical thinking upon religious tradition.

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Kanaeva, Nataliya. „Indian Tradition of Rationality“. Russian Journal of Philosophical Sciences, Nr. 6 (10.10.2018): 73–82. http://dx.doi.org/10.30727/0235-1188-2018-6-73-82.

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The article touches upon the problem of concept “Indian tradition of rationality”. The author recalls a genetic link of the concept with Western philosophy. She notices the complexity of its application to Indian material, gives some examples in which the use of Western concepts of “reason”, “methods of cognition”, etc., leads to a distortion of the text’s meaning, and when an application of the criteria of Western logic to analysis of Indian philosophical discourse gives the readers an impression of its absurdity. However, according to the author’s mind, the difficulties with the applying of Western concepts are not the sufficient grounds to abandon them. This conclusion follows from the presence of comparative studies by researchers belonging to both traditions (for example, B.K. Matilal, J. Mohanty, A. Chakrabarti, etc.), who compare successfully Western and Indian kinds of logico-epistemological type of rationality. The difficulties just bring up the questions about new instrumental concepts and methods of comparative studies more adequate to Indian culture. There are two possible directions for the studies of Indian tradition of rationality in connection with the revision of contents of the concepts in Western post- modern philosophy. In the first of them the concept of rationality can not to be used at all, then the phenomenology of practices of Indian discourse becomes the subject of research, i.e. the discourse images in different contexts (religious, philosophical, scientific), its explicit and implicit foundations and aims, which aren’t coincide with Western ones. In the second case Indian rationality can be analyzed in accordance with the criteria of transversal reason and transversal rationality.

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Krishnappa, Durga Tanisandra, Melukote Krishnamurthy Sridhar und H. R. Nagendra. „Concept of mind in Indian philosophy, Western philosophy, and psychology“. Yoga Mimamsa 52, Nr. 1 (2020): 25–28. http://dx.doi.org/10.4103/ym.ym_24_19.

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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 primary emphasis is given to the mind. The article indicates that in the Indian philosophical tradition, mind helps in knowing consciousness, whereas in the Western paradigm, mind becomes the subject as well as the object of knowing. Knowing gives an understanding of the truth and could lead to realization. In the Eastern tradition, knowing becomes a being and becoming. This knowledge of the self (ātman) helps the individual in attaining happiness (sukha) and welfare (abhyudaya) in this world and realization of the supreme reality (Brahman) leading to liberation (mokṣa). Thus, knowing and understanding about consciousness become complementary in both the traditions.

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Kumar Sethy, Deepak. „Reconceptualising Selfhood and Identity in Indian Tradition: A Philosophical Investigation“. Tattva Journal of Philosophy 13, Nr. 2 (01.07.2021): 19–39. http://dx.doi.org/10.12726/tjp.26.2.

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This paper presents a synoptic overview of two key philosophical concepts – self and identity - in Indian tradition. Drawing on both Indian and Western studies on the concept of self-hood and its implications for conceptualising identity, the paper reviews the contemporary scholarship on self-hood and outlines its relation to identity needs to be rethought if ethical possibilities of self-hood are to be given due consideration. This paper asks and addresses the nature and experience of the self in the Indian intellectual tradition, how representative Indian thinkers conceptualised the self, how such a conception of self-hood engages with the overall conception of Western history of self-hood and so on. The paper offers a comparative study of self-hood that not only underscores the significant points of convergence and divergence as theorised in Indian and Western philosophical traditions but also highlights how certain conceptions of self-hood and identity enable the project of the self’s ethical transformation.

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Belimova, Vlada S. „India and Europe: on the Way to the Intercultural Dialog in Philosophy. J.N. Mohanty’s Reflection of the Theory and Practice in Indian Philosophy“. History of Philosophy 28, Nr. 1 (2023): 116–35. http://dx.doi.org/10.21146/2074-5869-2023-28-1-116-135.

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The paper studies the practice of intercultural philosophy in the writings of J. Mohanty, the philosopher deeply engaged in both Indian and Western traditions of thought. Mohanty makes a number of important observations about the nature of Indian thought; he focuses on the particular relation between theory and practice in the philosophical schools of India (darshanas): practice is an essential part of Indian discourse; and theory, a genuine philosophical knowledge, is a significant part of it as well. Mohanty argues, on the basis of classical philosophical texts of the Indian tradition, that Indian systems of thought are quite suitable to the classical European notion of philosophy. The publication includes a translated article by Mohanty, “Theory and Practice in Indian Philosophy” (with the commentary of the translator), which represents an important example of intercultural philosophical reflection.

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Malik-Goure, Archana. „Feminist Philosophical Thought in Colonial India“. IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 4, Nr. 3 (04.10.2016): 579. http://dx.doi.org/10.21013/jmss.v4.n3.p8.

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<div>Savitribai Phule and Pandita Ramabai, Tarabai Shinde, Dr Anandibai Joshi, Ramabai Ranade, the greatest women produced by modern India & one of the greatest Indians in all history, the one who lay the foundation for a movement for women’s liberation in India. Their goal was freedom from Indian tradition, freedom from religious practices and rituals. Despite coming from diver’s social background they talk about individual development. They wanted to introduce practical philosophy of human being. In their philosophy they are talking about individual growth, care and humanism as virtue, they emphasis on self-reliance and wants to interpret Indian tradition in their own way. They fought against the tradition and fought for human rights, rights of education and rights of human development. They took a very revolutionary stand in their life in the history of India. Like Pandita Ramabai rejected Hinduism on gendered ground. She rejected traditional practice forced by so called traditions. On the other hand Savitribai was the teacher who educates all females and all underprivileged peoples of India. The truly liberating moments for Indian women happened in and through the life of Savitribai, who chose to walk tall, in step with her husband ahead of her time by centuries. The historic disadvantages of caste and gender filed to keep her down in the 19th century. In her writings she constantly emphasizes the importance of education and physical work for knowledge and prosperity. She felt that women must receive an education as they were in no way inferior to men; they were not the slaves of men.This paper is an attempt to discuss Savitribai Phule as feminist philosopher in colonial India. She raised the problem of women’s oppression and her thoughts on resolving women’s domination through their own efforts and autonomy makes her join the company of other nineteenth century male feminist Philosophers. In this small work I would like to focus on feminist philosophical aspect of her thought through her writings with special reference to Kavya Phule, moral values given by Savitri will compare with Aristotle’s moral theory/virtue ethics and will conclude with remark on contemporary relevance of her philosophy of feminism.</div>

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K. Anuradha. „Select Source Texts Study on Indian and Western Philosophy“. Shanlax International Journal of English 12, S1-Dec (14.12.2023): 415–20. http://dx.doi.org/10.34293/rtdh.v12is1-dec.130.

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Indian philosophical and Western philosophical texts help us to understand the ethical consciousness of the country. They also emphasis the universal way of life. Universal ethics promotes unity of existence, the divinity of human and harmony of creeds and religion. Human beings are endowed with intelligence using that they can live peacefully. Ethical system insists that human beings can live happily only by living in accordance with moral law which ensure the well-being of the entire humanity. The tradition of Indian ethical texts starting from The Upanisads and Hindu Dharma. The great traditions in western Ethics are highly influential and comparable to traditions in other parts of the world.

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Mohanty, J. N. „A Fragment of the Indian Philosophical Tradition: Theory of Pramana“. Philosophy East and West 38, Nr. 3 (Juli 1988): 251. http://dx.doi.org/10.2307/1398865.

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McGhee, Michael, und Jitendra Nath Mohanty. „Reason and Tradition in Indian Thought: An Essay on the Nature of Indian Philosophical Thinking.“ Philosophical Quarterly 44, Nr. 176 (Juli 1994): 377. http://dx.doi.org/10.2307/2219617.

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Potter, Karl H., und Jitendra Nath Mohanty. „Reason and Tradition in Indian Thought: An Essay on the Nature of Indian Philosophical Thinking“. Journal of the American Oriental Society 114, Nr. 1 (Januar 1994): 122. http://dx.doi.org/10.2307/604985.

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Dissertationen zum Thema "Indian Philosophical Tradition"

Jamader, Sahabuddin Ahamed. „Relation between ethics of duty and ethics of virtue : a critical study“. Thesis, University of North Bengal, 2022. http://ir.nbu.ac.in/handle/123456789/4805.

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Yotsuya, Kōdō. „The critique of Svatantra reasoning by Candrakīrti and Tsong-kha-pa : a study of philosophical proof according to two Prāsaṅgika Madhyamaka traditions of India and Tibet /“. Stuttgart : F. Steiner, 1999. http://catalogue.bnf.fr/ark:/12148/cb413345870.

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Bücher zum Thema "Indian Philosophical Tradition"

1931-1999, Sen Pranab Kumar, Sen Prabal Kumar 1946-, Project of History of Indian Science, Philosophy, and Culture und Centre for Studies in Civilizations (Delhi, India), Hrsg. Philosophical concepts relevant to sciences in Indian tradition. New Delhi: Centre for Studies in Civilizations, 2006.

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Daya, Krishna, Lāṭha Mukunda, Krishna Francine E, Indian Council of Philosophical Research. und Seminar on the Intellectual Dimensions of Bhakti Tradition in India (1988 : Sri Caitanya Prema Sansthan), Hrsg. Bhakti, a contemporary discussion: Philosophical explorations in the Indian Bhakti tradition. New Delhi: Indian Council of Philosophical Research, 2000.

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Mohanty, Jitendranath. Reason and tradition in Indian thought: An essay on the nature of Indian philosophical thinking. Oxford: Clarendon Press, 1992.

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Raju, P. T. The philosophical traditions of India. Delhi: Motilal Banarsidass Publishers, 1992.

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Jackson, David Paul. The entrance gate for the wise (section III): Sa-skya Paṇḍita on Indian and Tibetan traditions of pramāṇa and philosophical debate. Wien: Arbeitskreis für Tibetische und Buddhistische Studien, Universität Wien, 1987.

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George, Thomas. Theology in the architecture of ancient churches in Kerala: Re-presents the philosophic, art & aesthetic dimensions focusing Vastu vidya in Indian cultural traditions. New Delhi: Christian World Imprints, 2018.

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The critique of Svatantra reasoning by Candrakirti and Tsong-kha-pa: A study of philosophical proof according to two Prasangika Madhyamaka traditions of India and Tibet. Stuttgart: Steiner, 1999.

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Chandra, Saurabh, Hrsg. SOCRATES (Vol 3, No 2 (2015): Issue- June). 3. Aufl. India: SOCRATES : SCHOLARLY RESEARCH JOURNAL, 2015.

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Mohanty, Jitendra Nath. Reason and Tradition in Indian Thought: An Essay on the Nature of Indian Philosophical Thinking. Oxford University Press, USA, 1993.

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Long, Jeffery D. Discovering Indian Philosophy. Bloomsbury Publishing Plc, 2024. http://dx.doi.org/10.5040/9781350324800.

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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 school of thought which affirms materialism. The idea of a divine reality is debated extensively, not only in terms of the existence of such a reality–“Is there a God?”–but also in terms of its nature–“What is God?” This book, drawing upon some of the latest research in the field, traces the history of the Indian philosophical tradition from ancient times to the present, outlining the views and major thinkers of such schools of thought as Vedanta, Jainism, Buddhism, and many more. Jeffery D. Long treats each system, however, not simply as an historical artifact, but as a living reality with important insights to offer our world today. It is essential reading for anyone interested in world philosophies and how they address the ‘big questions’ that have always engaged human beings

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Buchteile zum Thema "Indian Philosophical Tradition"

Schwaderer, Isabella. „Death and Transfiguration: Religion and Belonging in Felix Gotthelf’s Indian Opera Mahadeva (1910)“. In Palgrave Series in Asian German Studies, 89–114. Cham: Springer Nature Switzerland, 2023. http://dx.doi.org/10.1007/978-3-031-40375-0_5.

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AbstractDoctor, composer, and Schopenhauer enthusiast Felix Gotthelf (1857–1930) created a symphonic drama Mahadeva (1910) in which he transformed a Goethe ballad into a religious–artistic manifesto. He combined Indian philosophy, as popularized by Paul Deussen, with Christianity and Schopenhauer’s philosophy. Inspired by Richard Wagner, he attempted an Indo-German national and religious revival in music based on a romantic conception of art and religion. It was in effect a conservative reorientation of a philosophical and artistic appropriation of Indian scriptures that betrayed attempts to establish the social ethos of the late German Empire as autochthonous and within the tradition of German intellectual and Reformation history. The author’s contribution is to examine the interconnections between religion, national revival, and music in the context of widespread cultural criticism shortly before the First World War.

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Sjödin, Anna-Pya. „Understanding Indian philosophical traditions“. In History of Indian Philosophy, 545–53. 1 [edition]. | New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315666792-55.

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Pellissery, Sony. „Social Policy in India: One Hundred Years of the (Stifled) Social Question“. In One Hundred Years of Social Protection, 121–56. Cham: Springer International Publishing, 2020. http://dx.doi.org/10.1007/978-3-030-54959-6_4.

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AbstractWhat social policy is possible in a context where equality among citizens is culturally denied but at the same time constitutionally guaranteed? This chapter attempts to answer this question by periodising how the social question was articulated in India during the last 100 years. While philosophical and religious traditions of India created “duty-oriented” social relations, the rise of the modern state prompted to change this into “right-oriented” social obligations. This tension resurfaced in the history of Indian social question through prioritising political freedom over social unfreedom, nation-building over poverty alleviation, homogenised national identity over the particularistic demands of marginalised sections, and authoritarian polity over decentralised systems. It suffices to say that Indian polity is in a denial mode regarding the social question.

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Baindur, Meera. „Nature in Some Philosophical Traditions of India: Basis for a Common Ground“. In Sophia Studies in Cross-cultural Philosophy of Traditions and Cultures, 81–103. New Delhi: Springer India, 2015. http://dx.doi.org/10.1007/978-81-322-2358-0_5.

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Mohanty, Jitendra Nath. „The Nature of Indian Philosophical Thinking“. In Reason and Tradition in Indian Thought, 269–300. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198239604.003.0010.

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Abstract There is, however., an aspect of ‘reason’ which is especially recognized in modern Western philosophy since Kant. Reason ‘constructs’ and ‘constitutes’ the world it also knows. The idea of ‘construction’ was present in Indian thought in a strand that ran through Yoga philosophy, Buddhism, and Vedanta. The crucial terms were kalpanā and vikalpa—both meant ‘imagination’. By an extension of the meaning in philosophical discourse, they came to mean mental, intellectual, or conceptual construction.

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Mohanty, J. N. „Indian Philosophical Tradition: The Theory of Pramāṇa“. In Rationality in Question, 217–29. BRILL, 1989. http://dx.doi.org/10.1163/9789004451544_014.

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Mohanty, Jitendra Nath. „Consciousness and Knowledge“. In Reason and Tradition in Indian Thought, 26–53. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198239604.003.0003.

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Abstract Philosophical reflection has to begin with the data of experience. A major part of these data is constituted by the way we ordinarily talk about ourselves and about our world. Such common linguistic usage (lokavyavahāra), though not the final court of appeal for philosophical theories, is certainly a sure starting-point, if supplemented by the reports of introspection of ordinary men about their own experiences (loka-pratīti)).

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„A Fragment of the Indian Philosophical Tradition - Theory of Pramāna“. In Epistemology, 19–28. Routledge, 2013. http://dx.doi.org/10.4324/9781315053974-8.

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Mohanty, Jitendra Nath. „Remarks on the Pramiina Theory“. In Reason and Tradition in Indian Thought, 227–68. Oxford University PressOxford, 1992. http://dx.doi.org/10.1093/oso/9780198239604.003.0009.

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Abstract A philosophical theory or darśana not only elaborates a view about the nature of things, but also backs up this account with a theory of evidence, rational justification, and critical appraisal. It not only uses such evidence, rational justifications, and critical appraisals, but also has a theory of these theoretical practices—that is to say, a theory of rationality. We may want to look in it for generalized answers to such questions as: When is a cognitive claim valid? What sorts of justificati1on of beliefs are acceptable? In critically appraising rival claims, what criteria are admissible? Where there are conflicting criteria, what are their relative strengths and weaknesses? These are the tasks to which the pramii7Ja theory addresses itself. It is a singular sign of the high level of intellectual sophistication of the darśanas that they all, at some time or other in course of their development, came up with their theories of pramānas.

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Patton, Laurie L. „Women and language in the early Indian tradition“. In Women in the History of Linguistics, 449–68. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198754954.003.0018.

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While Indian history contains few records of women ‘linguists’ per se, there are traditions of women’s relationship to language. In the Vedic period, there is evidence of women’s use of ritual mantras. Vedic texts understand language (Vāc) as an all-encompassing goddess. The philosophical Upaniṣads also mention brahmavādiṇis, women speakers about brahman, the monistic force animating the universe. In their early technical discourse about language, the pre-Pāṇinean grammarians as well as Pāṇini and his commentators discuss women in some of their examples and explain gender as a concept. In the medieval period, Hindu tantric practices and philosophies emphasize the coincidence of opposites. Female energy (śakti) features prominently, and is identified with language itself. In the second millennium Sanskrit traditions, women provided poetic and linguistic commentaries, but many are not translated, and some are no longer extant. These traditions may have provided a basis for women linguists to flourish in contemporary India.

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Konferenzberichte zum Thema "Indian Philosophical Tradition"

Paribok, Andrei V. „Study on Conceptual Precision and the Limited Applicability of "Truth", "Theory" and "Practice" to Indian Philosophical Traditions“. In Proceedings of the 4th International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2019). Paris, France: Atlantis Press, 2019. http://dx.doi.org/10.2991/iccessh-19.2019.31.

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Marlewicz, Halina. „The Religious Hermeneutics of Gerhard Oberhammer and the Investigation of the Philosophical Traditions of India“. In 3rd International Conference on Contemporary Education, Social Sciences and Humanities (ICCESSH 2018). Paris, France: Atlantis Press, 2018. http://dx.doi.org/10.2991/iccessh-18.2018.316.

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