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Books on the topic 'Indian Philosopgy'

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Published: 18 May 2024

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1

Radhakrishnan, Sarvepalli. Indian philosophy. 2nd ed. New Delhi: Oxford University Press, 2008.

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1947-, Gupta Bina, ed. Indian philosophy. New Delhi: Oxford University Press, 2001.

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3

Radhakrishnan, Sarvepalli. Indian philosophy. 2nd ed. New Delhi: Oxford University Press, 2008.

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4

Radhakrishnan, Sarvepalli. Indian philosophy. 2nd ed. New Delhi: Oxford University Press, 2008.

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Radhakrishnan, Sarvepalli. Indian philosophy. 2nd ed. New Delhi: Oxford University Press, 2008.

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Radhakrishnan, Sarvepalli. Indian philosophy. Delhi: Oxford University Press, 1994.

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7

Sirswal, Desh Raj, ed. Contemporary Indian Philosophy. India: CPPIS Pehowa, 2013.

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8

Lal, Basant Kumar. Contemporary Indian philosophy. Delhi: Motilal Banarsidass, 1986.

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9

Classical Indian philosophy. Lanham, Md: Rowman & Littlefield Publishers, 2000.

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10

Arati, Barua, ed. Schopenhauer and Indian philosophy: A dialogue between India and Germany. New Delhi: Northern Book Centre, 2008.

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11

Project of History of Indian Science, Philosophy, and Culture. and Centre for Studies in Civilizations (Delhi, India), eds. Indian philosophy and philosophy of science. New Delhi: Project of History of Indian Science, Philosophy and Culture , Centre for Studies in Civilizations, 2005.

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12

Indian philosophy: Critical concepts in philosophy. New York: Routledge, 2016.

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13

Indian philosophy: A reader. Abingdon, Oxon: Routledge, 2020.

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14

Bilimoria, Purushottama, J. N. Mohanty, Amy Rayner, John Powers, Stephen Phillips, Richard King, and Christopher Key Chapple. History of Indian Philosophy. Edited by Purushottama Bilimoria. 1 [edition]. | New York : Routledge, 2017. |: Routledge, 2017. http://dx.doi.org/10.4324/9781315666792.

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15

Outline of Indian philosophy. Delhi: Bharatiya Kala Prakashan, 2008.

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16

Siderits, Mark. Indian Philosophy of Language. Dordrecht: Springer Netherlands, 1991. http://dx.doi.org/10.1007/978-94-011-3234-3.

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17

Perrett, Roy W., ed. Indian Philosophy of Religion. Dordrecht: Springer Netherlands, 1989. http://dx.doi.org/10.1007/978-94-009-2458-1.

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18

Indian philosophy A-Z. New York: Palgrave MacMillan, 2005.

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19

Radhakrishnan, Sarvepalli. Indian Philosophy: Volume 1 (Indian Philosophy). Oxford University Press, USA, 1993.

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20

Metaphysics: Indian Philosophy (Indian Philosophy, 3). Routledge, 2000.

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21

Epistemology: Indian Philosophy (Indian Philosophy, 1). Routledge, 2000.

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22

Bhushan, Nalini, and Jay L. Garfield. The Triumph of Indian Philosophy. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190457594.003.0014.

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This chapter concludes the book by summing up the argument that the colonial period in India was a renaissance period, and that the philosophy produced during this period was both continuous with the prior Indian tradition and creative.

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23

King, Richard. Indian Philosophy. Edinburgh University Press, 2019. http://dx.doi.org/10.1515/9781474469890.

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24

Indian philosophy. [Mauritius: s.n., 2002.

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25

Perrett, Roy W. Indian Philosophy. Routledge, 2001.

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26

King, Richard. Indian Philosophy. Deep & Deep Publications,India, 2000.

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27

King, Richard. Indian Philosophy. Edinburgh University Press, 2019.

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28

Ullah, N. K. Indian Philosophy. Independently Published, 2020.

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29

Perrett, Roy W. Indian Philosophy. Taylor & Francis Group, 2001.

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30

Dalton, Dennis. Hindu Political Philosophy. Edited by George Klosko. Oxford University Press, 2011. http://dx.doi.org/10.1093/oxfordhb/9780199238804.003.0050.

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The long tradition of Hindu philosophy in India had several distinct peaks of systematic thought. The apogee of its political theory developed during the nineteenth and twentieth centuries as a response to the British imperial authority, commonly known as the Raj. This article describes modern Hindu political philosophy's admixture of its classical tradition with contemporary Indian nationalism as it encountered British theories of freedom, equality, power, and social or political change. The result was an original and cogent system of ideas that at once responded to the British intellectual challenge and reconstituted key elements of the classical Indian philosophical tradition. The leading formulators of this formidable project were four major Hindu theorists: Swami Vivekananda, Aurobindo Ghose, Rabindranath Tagore, and Mohandas K. Gandhi. These four are intricately connected by a logical nexus of concepts derived from their common religion, their interpretative intellectual project of reforming Hinduism in the face of British colonialism, and their significant commitment to the cause of Indian independence.

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31

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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32

Theory of Value: Indian Philosophy (Indian Philosophy, 5). Routledge, 2000.

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33

Ganeri, Jonardon, ed. The Oxford Handbook of Indian Philosophy. Oxford University Press, 2014. http://dx.doi.org/10.1093/oxfordhb/9780199314621.001.0001.

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The Oxford Handbook of Indian Philosophy tells the story of philosophy in India through a series of exceptional individual acts of philosophical virtuosity. It brings together forty leading international scholars to record the diverse figures, movements, and approaches that constitute philosophy in the geographical region of the Indian subcontinent, a region sometimes nowadays designated South Asia. The chapters provide a synopsis of the liveliest areas of contemporary research and set new agendas for nascent directions of exploration. Each of the chapters provides compelling evidence that in the global exercise of human intellectual skills India, throughout its history, has been a hugely sophisticated and important presence, host to an astonishing range of exceptionally creative minds engaged in an extraordinary diversity of the most astute philosophical exploration conceivable. It spans philosophy of law, logic, politics, environment, and society, but is most strongly associated with wide-ranging discussions in the philosophy of mind and language, epistemology and metaphysics (how we know and what is there to be known), ethics, meta-ethics, and aesthetics, and meta-philosophy. The reach of Indian ideas has been vast, both historically and geographically, and it has been and continues to be a major influence in world philosophy. In the breadth as well as the depth of its philosophical investigation, in the sheer bulk of surviving texts and in the diffusion of its ideas, the philosophical heritage of India easily stands comparison with that of China, Greece, the Latin West, or the Islamic world.

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34

Bhushan, Nalini, and Jay L. Garfield. Minds Without Fear. Oxford University Press, 2017. http://dx.doi.org/10.1093/oso/9780190457594.001.0001.

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This is an intellectual and cultural history of India during the period of British occupation. It demonstrates that this was a period of renaissance in India in which philosophy—both in the public sphere and in the Indian universities—played a central role in the emergence of a distinctively Indian modernity. This is also a history of Indian philosophy. It demonstrates how the development of a secular philosophical voice facilitated the construction of modern Indian society and the consolidation of the nationalist movement. We explore the complex role of the English language in philosophical and nationalist discourse, demonstrating both the anxieties that surrounded English, and the processes that normalized it as an Indian vernacular and academic language. We attend both to Hindu and Muslim philosophers, to public and academic intellectuals, to artists and art critics, and to national identity and nation-builidng. We also explore the complex interactions between Indian and European thought during this period, including the role of missionary teachers and study at foreign universities in the evolution of Indian philosophy. We show that this pattern of interaction, although often disparaged as “inauthentic” is continuous with the cosmopolitanism that has always characterized the intellectual life of India, and that the philosophy articulated during this period is a worthy continuation of the Indian philosophical tradition.

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35

Perrett, Roy W. Philosophy of Religion: Indian Philosophy. Taylor & Francis Group, 2013.

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36

Perrett, Roy W. Philosophy of Religion: Indian Philosophy. Taylor & Francis Group, 2013.

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37

Perrett, Roy W. Philosophy of Religion: Indian Philosophy. Taylor & Francis Group, 2013.

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38

Carpenter, Amber. Indian Buddhist Philosophy. Taylor & Francis Group, 2014.

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39

Perrett, Roy W. Metaphysics: Indian Philosophy. Taylor & Francis Group, 2013.

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40

Kapstein, Matthew. Interpreting Indian Philosophy. Edited by Jonardon Ganeri. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199314621.013.44.

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This chapter explores some of the challenges of interpreting Indian philosophy by examining three exemplary puzzles: the manner in which philosophical authors employed the idea of the Cārvāka system, a school of thought said to be at once skeptical, hedonistic, and materialist; the meaning of “freedom” in classical India; and the limits of reason as suggested in the work of the notable Vedānta philosopher Śaṅkara. The essay seeks to demonstrate that even in areas such as these, which are assumed to be relatively well known, matters may be not quite so clear as people are wont to believe. The field remains open to, and in need of, revised and improved interpretation of the familiar no less than of topics that seem more obscure.

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41

Contemporary Indian Philosophy. 2nd ed. Motilal Banarsidass, 2005.

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42

Tandon, Veena. Contemporary Indian Philosophy. Rajat Publications, 2000.

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43

Carpenter, Amber. Indian Buddhist Philosophy. Routledge, 2014. http://dx.doi.org/10.4324/9781315730059.

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44

Metaphysics: Indian Philosophy. Routledge, 2013.

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45

Carpenter, Amber. Indian Buddhist Philosophy. Taylor & Francis Group, 2014.

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46

Perrett, Roy W. Epistemology: Indian Philosophy. Taylor & Francis Group, 2013.

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47

Sharma, Ram Nath. Contemporary Indian Philosophy. Atlantic Publishers and Distributors, 1996.

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48

Contemporary Indian Philosophy. Motilal Banarsidass,India, 1998.

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49

Perrett, Roy W. Epistemology: Indian Philosophy. Taylor & Francis Group, 2013.

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50

Indian philosophy/thoughts. New Delhi: Library of Congress Office, 1999.

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