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Journal articles on the topic 'Indian Philosopgy'

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Author: Grafiati

Published: 18 May 2024

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1

Venkatasubramanian, Arvind. "the conundrum in the collective indian psyche regarding teaching philosophy in schools." childhood & philosophy 16, no. 36 (December 5, 2020): 01–26. http://dx.doi.org/10.12957/childphilo.2020.53518.

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India now constitutes approximately 17% of the world’s population and has a high proportion of younger people. Philosophy for school children aims to create better citizens of the future. In this article, I establish the need to teach philosophy to children in schools, especially in India. Subsequently, I discuss the readiness of Indians to accept philosophy in the school curriculum, their conundrum in understanding the need for philosophy in a school setting, and the East-West dilemma concerning the teaching of philosophy in schools. The concept of self-realization is important in education. Socrates claimed that an unexamined life is not worth living. However, the self-realization concept of the West differs from that in India. While the former perceives self-realization as a way to construct a good individual, the latter has always emphasized the cessation of the individual and focused on the incomprehensible truth human languages cannot capture. Western philosophy is concerned with questioning, inquiry, and the problems of philosophy. The East is concerned with bringing such questioning to an end. Matthew Lipman focuses on increasing curiosity, accelerating the thinking process, teaching logic and formal reasoning, and the intellectual enhancement of children. Indian philosophy, yoga, and meditation are all concerned with the cessation of consciousness. The key question concerns the approach one may choose to adopt in teaching philosophy – accelerating or decelerating the thought processes of children? Indian parents are the primary decision-makers in their children’s education, and sometimes throughout their careers and lives. Unless clarity emerges in the Indian and global community regarding this issue, there is no clear starting point for teaching philosophy to children in India. This article aims to raise critical awareness among global citizens regarding this conundrum in the collective Indian psyche. Unless the world’s psyche is inserted into the place of the Indian psyche, the great barrier between the West and the East regarding philosophy in the school curriculum cannot be bridged.

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2

Botelho, Octavio da Cunha. "História do reconhecimento da filosofia indiana no ocidente." EDUCAÇÃO E FILOSOFIA 13, no. 26 (September 4, 2008): 173–94. http://dx.doi.org/10.14393/revedfil.v13n26a1999-771.

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Resumo: Este estudo visa mostrar aos estudantes ocidentais de Filosofia, não familiarizados com a Literatura e a Filosofia Sânscrita, o progressivo reconhecimento do Pensamento Indiano como Filosofia no meio acadêmico, devido ao crescente número de publicações e estudos por eminentes eruditos no Ocidente desde o século passado. Abstract: This study aims at showing to western students of philosophy, not familiarised with Sanskrit Philosophy and Literature, the progressive recognition of the Indian Thought as Philosophy in academical milieu, due to the increasing number of publications and studies by eminent scholars in West since last century.

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3

SURISETTY, RAJESWARI, and M. MARY MADHAVI. "Reflection Of Indian English And Philosophy In Writings Of R.K Narayan In English Literature." Think India 22, no. 2 (October 30, 2019): 494–97. http://dx.doi.org/10.26643/think-india.v22i2.8756.

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Rasipuram Krishnaswami Iyer Narayanaswami, a well-known South Indian writer, creator of a fictional town ‘Malgudi” developed a sense of interest among middle- class people in India to read short stories in English. He is the spell caster of encompassing Indianism into English literature through his writings. This celebrated Indian novelist brought an aroma of Southern Indian Coffee into English and indianized it through his fictional stories which connect with real time situations of a common Indian. This distinguished writer captivated readers through his meticulous mastery over foreign language on Indian soil. His short stories are the best paradigm to understand Indian English that is entangled with beliefs, traditions, culture to an extent superstitions existed in the routes of Indian lives. Contrast between the lives of Western and Indians’ lives in various aspects are illustrated through his short stories and novels. The present paper tries to highlight Indianized contexts into English literature by this outstanding writer. It also attempts to show how characters in the short stories of Narayan are related to Karmic philosophy.

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4

Pugazhendhi, D. "Tirukkural, Quran and Old Testament: The Relationship between Greek Hippolytus, Hebrew Joseph, Arabic Yūsuf and Buddha with Chastity, Orphic and Sobriety." Athens Journal of Philology 11, no. 1 (February 20, 2024): 43–96. http://dx.doi.org/10.30958/ajp.11-1-3.

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Hippolytus is a tale seen in ancient Greek literature. It deals primarily with the sexual desire of a stepmother towards her stepson. Euripides also wrote a play on this theme with the similar name. In this he mentioned familiarity in which the poet also can sing. Ancient Greek Historian Pausanias mentioned that the alien who has learnt Greek, knows about this tale. So it is a need to search, how far this tale could travel. Ancient Greeks traded with Tamil Nadu, India. The same tale is also seen in Indian Buddhist text, with other proper names, that mentioned the same is related with the former birth of Buddha. A similar story of Hippolytus is also found in the Hebrew Old Testament and the Arabic Qur'an. These also need comparison. So this study considered the religious value of this Greek tale ‘Hippolytus’. The chastity and vegetarianism of Hippolytus are mentioned as the best morals in an ancient book called Tirukkuṟaḷ, which is on par with Buddhist philosophy. This paper outcomes the concept of chastity and vegetarianism, mingled in the tale, which is the philosopy of Buddhism and how the Greek philosophy admired and induced the Indians to worship the Grecian Deities. Keywords: Tirukkuṟaḷ, Hippolytus, Tamil Nadu, Buddhism, Chastity, Quran, Old Testament

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5

Priest, Graham. "Indian Buddhist Philosophy." Philosophical Quarterly 65, no. 260 (December 8, 2014): 585–87. http://dx.doi.org/10.1093/pq/pqu088.

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6

Elton, Robb, and Arthur Been. "The Interrogation of Hummingbird: A Qualitative Overview of Traditional Systems Oppression of the Oklahoma Indians." International Journal of English and Cultural Studies 5, no. 1 (May 7, 2022): 26. http://dx.doi.org/10.11114/ijecs.v5i1.5513.

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Historical analysis of Oklahoma traditions and policies relating to the various tribes reveals a theme of willful malice, organized systematic oppression, theft from, and killing of Indians. This tradition is grounded in racism and greed. Today, this philosophy continues — even after Supreme Court decisions McGirt v. Oklahoma (2020) and Sharp v. Murphy (2020) elucidated the historical harms and apt legal framework. These cases acknowledged Oklahoma Indian territory had always persisted. Through discussion about these cases, related legislation, historical events, including the U.S. Constitution’s Supremacy Clause, this paper connects Oklahoma’s law-breaking customs imposed on the Indians to its founding.

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7

Welizarowicz, Grzegorz. "American Indian epistemology in Deborah A. Miranda’s 'Bad Indians: A Tribal Memoir'." Beyond Philology An International Journal of Linguistics, Literary Studies and English Language Teaching, no. 15/4 (December 28, 2018): 117–55. http://dx.doi.org/10.26881/bp.2018.4.07.

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The essay proposes that Deborah A. Miranda’s Bad Indians: A Tribal Memoir (2013) is a work animated by the principles of American Indian epistemology. First, a model of Native philosophy is outlined after Native philosopher Thomas Norton-Smith. Secondly, four dimensions of Miranda’s work – its ethical and procedural purpose, generic location, metalinguistic strategy, narrative as a vehicle of knowledge – are analyzed in the light of Norton-Smith, Roland Barthes, California historians, American Indian literary studies, decolonial theory, and auto-ethnography. In conclusion, it is posited that Miranda’s story is an animated entity enacting ontological, intersubjective, historical difference, and that it intervenes into the genre of memoir/autobiography.

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8

Prabha, Shankar Dwivedi. "W. B. 예이츠의 지적 자아와 인도 철학." Yeats Journal of Korea 58 (April 30, 2019): 85–104. http://dx.doi.org/10.14354/yjk.2019.58.85.

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9

Flanagan, Thomas. "The Agricultural Argument and Original Appropriation: Indian Lands and Political Philosophy." Canadian Journal of Political Science 22, no. 3 (September 1989): 589–602. http://dx.doi.org/10.1017/s0008423900010969.

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AbstractThe European appropriation of Indian land in North America has often been justified through versions of the “agricultural argument” to the effect that the Indians did not need the land and did not really own it because they did not permanently enclose and farm it. Thus the European settlers could resort to original appropriation as described in Locke's Second Treatise. This article examines the agricultural argument as exemplified in the writings of John Winthrop, John Locke and Emer de Vattel. Analysis shows that the argument is formally consistent with the premises of natural rights philosophy because it assumes the equal right of both Indians and Europeans to engage in original appropriation. But the historical record shows that the argument actually applied to only a small portion of the land acquired by the Europeans. Sovereignty is the issue that should receive further inquiry.

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10

Et. al., Pooja P. Walke. "A Survey on “Machine translation Approaches for Indian Languages”." Turkish Journal of Computer and Mathematics Education (TURCOMAT) 12, no. 3 (April 10, 2021): 4792–94. http://dx.doi.org/10.17762/turcomat.v12i3.1941.

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Translation has always helped India to knit Indians together with respect to its rich culture and literature. Ideas and concepts like ‘Indian ancient literature’,’Indian rich culture’,’Indian philosophy’ and ‘Indian knowledgeable systems’ would have been impossible in the absence of translations with their natural integrationist mission.Machine Translation assist to translate Information presented in one language to other language. Information can be present in form of text, speech and image translating this information helps for sharing of information and ultimately information gain.Translation process is an extremely complex & challenging process. It requires an in-depth knowledge about grammar of both the languages i.e. Source language and Target language to frame the rules for target language generation. Marathi is a regional Indian language and consists of a lot of literature that could be useful if projected in the universal English language. As manual translation is a tedious task, we propose a literature survey about machine translation systems that translates Indian Languages into English Language using various Machine translation approaches like RBMT, SMT, NMT, Hybrid translation

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11

Park, Hyo-yeop. "How does Indian (Buddhist) Philosophy become ‘Philosophy’?" Journal of Eastern-Asia Buddhism and Culture 58 (August 2023): 153–86. http://dx.doi.org/10.21718/eabc.2023.58.06.

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12

Snuviškis, Tadas. "Indian Philosophy in China." Dialogue and Universalism 30, no. 3 (2020): 89–106. http://dx.doi.org/10.5840/du202030336.

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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 Vaiśeṣika texts for an exclusively Buddhist purpose and was not used by the followers of Vaiśeṣika. That would explain Xuanzang’s choice for the translation as well as the non-circulation of the text among Vaiśeṣikas.

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13

Schweizer, Paul. "Indian Philosophy of Language." International Philosophical Quarterly 33, no. 3 (1993): 373–76. http://dx.doi.org/10.5840/ipq199333328.

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14

White, Richard. "Schopenhauer and Indian Philosophy." International Philosophical Quarterly 50, no. 1 (2010): 57–76. http://dx.doi.org/10.5840/ipq20105015.

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15

Hoffman, Frank J., Karl H. Potter, Austin B. Creel, and Edwin Gerow. "Guide to Indian Philosophy." Philosophy East and West 40, no. 1 (January 1990): 112. http://dx.doi.org/10.2307/1399557.

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16

Deutsch, Eliot, D. P. Chattopadhyaya, Lester Embree, and Jitendranath Mohanty. "Phenomenology and Indian Philosophy." Philosophy East and West 44, no. 3 (July 1994): 577. http://dx.doi.org/10.2307/1399744.

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17

Bharati, Agehananda, and Harold Coward. "Derrida and Indian Philosophy." Philosophy East and West 42, no. 2 (April 1992): 339. http://dx.doi.org/10.2307/1399297.

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18

Wood, Thomas E., and Natalia Isayeva. "Shankara and Indian Philosophy." Journal of the American Oriental Society 114, no. 1 (January 1994): 121. http://dx.doi.org/10.2307/604984.

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19

Kane, Patrick. "Essays on Indian Philosophy." International Studies in Philosophy 38, no. 4 (2006): 165–66. http://dx.doi.org/10.5840/intstudphil200638450.

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20

Whillier, Wayne. "Why study Indian philosophy?" Studies in Religion/Sciences Religieuses 15, no. 4 (December 1986): 473–84. http://dx.doi.org/10.1177/000842988601500407.

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21

Srinivasan, Vasanthi. "Classical Indian Philosophy (review)." Philosophy East and West 53, no. 2 (2003): 282–86. http://dx.doi.org/10.1353/pew.2003.0017.

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22

Jha, Dr Shambhu Dutt. "Prospect for Indian philosophy." International Journal of Political Science and Governance 1, no. 2 (July 1, 2019): 71–76. http://dx.doi.org/10.33545/26646021.2019.v1.i2a.307.

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23

Mills, Antonia. "The Meaningful Universe: Intersecting Forces in Beaver Indian Cosmology." Culture 6, no. 2 (July 8, 2021): 81–91. http://dx.doi.org/10.7202/1078738ar.

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The Beaver Indians of Northeastern B.C. view the events of their world as the manifestation of forces operating between the various levels of spirit. This fundamental shamanic world view has undergone several waves of Christian influence. The first part of the paper describes the meaningful universe that resulted from the intersection of the ancient shamanic philosophy with the Prophet Dance religion. The second part of the paper describes the recent conversion of some Beaver to Pentecostal Christianity and then compares this world view to the antecedent shamanic, the current Prophet Dance and the White Pentecostal philosophy. It demonstrates that the Beaver Indian “Meaningful Universe” maintains a striking similarity to its past versions.

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24

BMN, Kumar. "Concept of Atman (Self) in Indian Philosophy: A Review." Journal of Natural & Ayurvedic Medicine 6, no. 2 (April 29, 2022): 1–6. http://dx.doi.org/10.23880/jonam-16000344.

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For a long time, the human being has been hedonistic and optimistic nature but he had been surrounded by several fears, grieves, and challenges over the thousand thousands of years. His entire effort had been continuing to get the pleasure to be free from all kinds of sorrows. Over passed time, a burning reaction appeared against the Vedic regime and it was considered that the cause of whole human grieves is connected with the internal world not external. Under this consideration, it is declared that the entire fear and grieves of human lives is due to the acquired Karma of previous lives. And therefore these all phenomena gave birth to a “Mystical scripture” which is the basis of four pillars- the doctrine of ‘self’, the doctrine of rebirth, the doctrine of karma, and the doctrine of bondage and salvation, and it is also the base of Indian philosophy and Ayurveda. Actually, the term ‘Atma’ has derived from the Sanskrit word ‘Atman’ and that referred meaning is ‘Antarika’ (Internal). The first time systematic definition and doctrine of ‘self’ in the oldest Upanishads strongly announced that pure-self (Atman) and individualSelf (Jivatman) both are one, primitive, eternal, immortal, omnipotent, and permanent. And Ishwara Krishna was also same announced in Bhagavad Gita. The concept of Atman's “self” is considered a Prana (Breath) in Indian philosophy including Ayurveda. Though seeing the significance of Atman's “self”, the Indian philosophy and Ayurveda are called Adhyatmavadi (Spiritualistic).

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Yashi Bajpai. "Enunciating Transition in Indian Civilization: An Analysis of Disability in Ancient Indian Texts." Creative Saplings 2, no. 04 (July 25, 2023): 1–12. http://dx.doi.org/10.56062/gtrs.2023.2.04.337.

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This paper attempts to re-evaluate and reconsider the portrayal of disability by analysing the philosophy of inclusivity in ancient Indian culture through a close reading of the Ancient Indian Texts. Although it is preordained that disability has been regarded as a sin or an outlaw in Indian society, from a vigilant standpoint, it appears to be incomprehensible. This is more of a socio-temporal change that resulted from colonialism. The epics like the Mahabharata, Ramayana, and Rig Veda have given space and strength to various disabled personalities, demonstrating the specifics that represent a narrative change in the contemporary era. The themes of unity in diversity, cooperation, friendship, harmony, and power show that disabled characters have played a critical role in their unrivalled capability. The attitude of cooperation during hard times has been inbuilt in Indians, which is depicted through multiculturism. Ultimately, the positive behaviour of society can be accentuated by a proper understanding of the epics and Vedas, which will help curb the stigma around disability.

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26

Raveh, Daniel. "Past Continuous or Present Perfect? Continuity and Change in Contemporary Indian Philosophy." Religions 12, no. 12 (December 9, 2021): 1087. http://dx.doi.org/10.3390/rel12121087.

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Contemporary Indian philosophy is a distinct genre of philosophy that draws both on classical Indian philosophical sources and on Western materials, old and new. It is comparative philosophy without borders. In this paper, I attempt to show how contemporary Indian philosophy works through five instances from five of its protagonists: Krishnachandra Bhattacharyya (his new interpretation of the old rope-snake parable in his essay “Śaṅkara’s Doctrine of Maya”, 1925); Daya Krishna (I focus on the “moral monadism” that the theory of karma in his reading leads to, drawing on his book Discussion and Debate in Indian Philosophy, 2004); Ramchandra Gandhi (his commentary on the concept of Brahmacharya in correspondence with his grandfather, the Mahatma, in his essay “Brahmacharya”, 1981); Mukund Lath (on identity through—not despite—change, with classical Indian music, Rāga music, as his case-study, in his essay “Identity through Necessary Change”, 2003); and Rajendra Swaroop Bhatnagar (on suffering, in his paper “No Suffering if Human Beings Were Not Sensitive”, 2021). My aim is twofold. First, to introduce five contemporary Indian philosophers; and second, to raise the question of newness and philosophy. Is there anything new in philosophy, or is contemporary philosophy just a footnote—à la Whitehead—to the writings of great thinkers of the past? Is contemporary Indian philosophy, my protagonists included, just a series of footnotes to classical thinkers both in India and Europe? Footnotes to the Upaniṣads, Nāgārjuna, Dharmakīrti and Śaṅkara, as much as (let us not forget colonialism and Macaulay) to Plato, Aristotle, Kant and Hegel? Footnotes can be creative and work almost as a parallel text, interpretive, critical, even subversive. However, my contention is that contemporary Indian philosophy (I leave it to others to plea for contemporary Western philosophy) is not a footnote, it is a text with agency of its own, validity of its own, power of its own. It is wholly and thoroughly a text worth reading. In this paper, I make an attempt to substantiate this claim through the philosophical mosaic I offer, in each instance highlighting both the continuity with classical sources and my protagonists’ courageous transgressions and innovations.

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27

Dhulla, Tejal V. "A New Approach to Indian Philosophy and Personality – A Study." Indian Journal of Applied Research 4, no. 5 (October 1, 2011): 386–87. http://dx.doi.org/10.15373/2249555x/may2014/115.

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28

Stepanyants, M. T. "INDIAN CONTRIBUTION TO INTERCULTURAL PHILOSOPHY." RUDN Journal of Philosophy 22, no. 4 (2018): 446–54. http://dx.doi.org/10.22363/2313-2302-2018-22-4-446-454.

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29

Deutsch, Eliot, and Daya Krishna. "Indian Philosophy: A Counter-Perspective." Philosophy East and West 42, no. 4 (October 1992): 665. http://dx.doi.org/10.2307/1399674.

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Sharma, Arvind, and Daya Krishna. "Competing Perspectives on Indian Philosophy." Philosophy East and West 49, no. 2 (April 1999): 194. http://dx.doi.org/10.2307/1400203.

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31

Muttalib, M. A. "Philosophy of Indian Administrative Reforms." Indian Journal of Public Administration 31, no. 3 (July 1985): 472–86. http://dx.doi.org/10.1177/0019556119850302.

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32

Pappu, S. S. Rama Rao. "Seven Systems of Indian Philosophy." Teaching Philosophy 8, no. 1 (1985): 78–79. http://dx.doi.org/10.5840/teachphil19858120.

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33

Madaio, James. "Classical Indian philosophy: a reader." Contemporary South Asia 22, no. 1 (January 2, 2014): 110. http://dx.doi.org/10.1080/09584935.2014.880239.

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34

Shaw, Anish. "Orthodox Schools of Indian Philosophy." KMICS Journal of Language Studies 1, no. 1 (2023): 1–17. http://dx.doi.org/10.62011/kmicsjls.2023.1.1.1.

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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 aspirant to choose the most suitable one for his salvation. Through this paper, we can come to a conclusion that the last darśana, that is Vedānta provides an amicable solution to current day aspirants. It gives a practical and more easy path of salvation through devotion.

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35

Das, Rolla. "Sundar Sarukkai on Indian Higher Education: Quality, Excellence in Neoliberal Times." Tattva - Journal of Philosophy 10, no. 1 (January 1, 2018): 89–93. http://dx.doi.org/10.12726/tjp.19.6.

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Sundar Sarukkai is a philosopher and is currently associated with the National Institute of Advanced Studies, Bangalore as a Professor of Philosophy. His research interests range from philosophy of science, philosophy of mathematics, postmodernism, phenomenology to philosophy of art. A critical philosopher whocan, with élan, and a certain sense of analytical rigour, transverse the philosophical terrains between the Western and Indian traditions. He has authored several books, such as Translating the World: Science and Language (2002), Philosophy of Symmetry (2004) and Indian Philosophy and Philosophy of Science (2005). Hehas earned his doctoral degree from Purdue University, USA following which he has been associated with several institutes such as Indian Institute of Advanced Studies, Manipal University and National Institute of Advanced Studies, Bangalore. He has been the Founder-Director, Manipal Centre for Philosophy and Humanities, Manipal University, Manipal. He can be reached at sarukkai@nias.iisc.ernet.in

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36

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, no. 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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Krishnappa, Durga Tanisandra, Melukote Krishnamurthy Sridhar, and H. R. Nagendra. "Concept of mind in Indian philosophy, Western philosophy, and psychology." Yoga Mimamsa 52, no. 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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Iveković, Rada. "Coincidences of Comparison." Hypatia 15, no. 4 (2000): 224–35. http://dx.doi.org/10.1111/j.1527-2001.2000.tb00364.x.

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Rada Iveković reflects on the significance of modernity in contemporary Indian philosophy. Where the orient has been figured as the other for western philosophers, she asks how Indian philosophy depicts the west, how philosophers such as Kant have been interpreted, and how thematics such as pluralism, tolerance, relativity, innovation, and curiosity about the foreign have been figured in both ancient and contemporary Indian philosophy. While working on the western side with such authors as Lyotard, Deleuze, Serres, or Irigaray, Iveković doesn't exactly indulge in comparative philosophy. Rather, she tries to make the most of the existing “coincidences,” using both western and Asian thought in order to open a new area for the production of concepts and a new field for philosophy in general.

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John N. Crossley. "Indian Philosophy and Philosophy of Science (review)." Philosophy East and West 59, no. 4 (2009): 565–67. http://dx.doi.org/10.1353/pew.0.0068.

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40

Freschi, Elisa, Elise Coquereau, and Muzaffar Ali. "Rethinking Classical Dialectical Traditions." Culture and Dialogue 5, no. 2 (December 1, 2017): 173–209. http://dx.doi.org/10.1163/24683949-12340032.

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Abstract This essay debates the way Daya Krishna reinterpreted some dialectic elements of classical Indian philosophy, with a special focus on “dialogue” and “counterposition.” The essay subsequently analyses the consequence of this reinterpretation on contemporary Indian philosophy.1

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41

Desai-Breun, Kiran. "Warum fehlt es seit der Neuzeit an einer lebendigen indischen philosophischen Tradition?" Zeitschrift für Kulturphilosophie 2008, no. 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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Perea, Robert L. "American Indians in Philosophy." Proceedings and Addresses of the American Philosophical Association 78, no. 2 (November 2004): 23. http://dx.doi.org/10.2307/3219722.

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Yurinov, Vladimir Yurievich, and Artur Ravilevich Karimov. "Principle of Number Six in Ancient Indian and Chinese Philosophy." Общество: философия, история, культура, no. 9 (September 25, 2020): 64–67. http://dx.doi.org/10.24158/fik.2020.9.10.

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The paper discusses the role of the principle of the number six in the Vedic corps of ancient Indian phi-losophy and in the philosophy of ancient China. It is shown that number, counting, numerology in the culture of Ancient India and Ancient China played an important, metaphysical role. It justifies why in an-cient Indian philosophy there could be exactly six darshanas, since they exhausted the body of Vedic philosophy (astics). The rest of the schools of an-cient Indian philosophy, therefore, could not claim the status of darshan. The special significance of the number six for Chinese philosophy is also asso-ciated with the presence of six schools and with the Yin symbolism. Since the link «yin» – «yang» is im-portant for the ancient Chinese culture, the number «nine» (the symbol «yang») also acquires special significance for the ancient Chinese culture. It is assumed that together the numbers «nine» and «six» in Chinese culture mean «the number of the Sage».

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Burmistrov, Sergei L. "Historiography of Yogācāra Philosophy in 20th Century India." RUDN Journal of Philosophy 28, no. 1 (March 15, 2024): 91–108. http://dx.doi.org/10.22363/2313-2302-2024-28-1-91-108.

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Paradigms of historiography of philosophy in India have being changed since late 19th c. till present, depending on the social and cultural context of the history of Indian philosophy as a part of contemporary Indian culture. This change manifests itself in the conceptions of Indian historians concerning the teaching of Buddhist Mahāyāna school of Yogācāra (4th c. and later). Historians of colonial times, basing themselves on the philosophy of Neovedаntism (S. Radhakrishnan, S. Dasgupta), regarded Buddhism as a derivate of late Vedic culture and Yogācāra as a teaching that reflected - though in an essentially transmuted form - the ideology of Upaniṣads. The latter, according to Neovedantists, was based on the postulate of the existence of the single cosmic soul - Brahman, the true human Self (Ātman) being identical to it. Historians of the late colonial and early postcolonial times (P.T. Raju, D.P. Chattopadhyaya, A.K. Chatterjee, partly also S. Dasgupta) brought Yogācāra closer to the teachings of European idealism, mainly to conceptions of G. Berkeley, G.W.F. Hegel, F. Bradley, J.E. McTaggart, trying to demonstrate a principal identity of fundamental problems in Indian and Western philosophy. At the same time, they brought Yogācāra together with the teaching of Brāhmaṇic school, Advaita Vedānta, regarded as another form of Indian idealism. In later times, following the evolution of contemporary Indian culture and changings in its social and political context, historians like D.J. Kalupahana became to analyze Yogācāra as a kind of philosophy of mind. All these facts show the dependence of strategies of historico-philosophical studies in India on its social, political and cultural context: in the Yogācāra teaching mainly those aspects call attention that a historian sees as the closest to the problematic field of contemporary philosophy.

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Poologanathan, Ponnuthurai Nathan. "Reflection of Materialism in Indian Philosophy." Journal of Tamil Peraivu 9, no. 2 (December 19, 2020): 82–87. http://dx.doi.org/10.22452/jtp.vol9no2.9.

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Smart, Ninian. "Doctrine and Argument in Indian Philosophy." Philosophy East and West 44, no. 1 (January 1994): 196. http://dx.doi.org/10.2307/1399821.

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Hoffman, Frank J., and Ram Karan Sharma. "Researches in Indian and Buddhist Philosophy." Philosophy East and West 47, no. 1 (January 1997): 90. http://dx.doi.org/10.2307/1400258.

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Kanaeva, Nataliya. "Epistemology and Logic in Indian Philosophy." Philosophical anthropology 5, no. 2 (2019): 157–91. http://dx.doi.org/10.21146/2414-3715-2019-5-2-157-191.

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Mohanty, J. N. "On Matilal's Understanding of Indian Philosophy." Philosophy East and West 42, no. 3 (July 1992): 397. http://dx.doi.org/10.2307/1399269.

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Dasti, Matthew R. "Indian Buddhist Philosophy, by Amber Carpenter." Mind 124, no. 496 (September 8, 2015): 1254–58. http://dx.doi.org/10.1093/mind/fzv078.

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