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Journal articles on the topic 'Indian Philosophical Tradition'
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1
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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Kanaeva, Nataliya. "Indian Tradition of Rationality." Russian Journal of Philosophical Sciences, no. 6 (October 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, 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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Kumar Sethy, Deepak. "Reconceptualising Selfhood and Identity in Indian Tradition: A Philosophical Investigation." Tattva Journal of Philosophy 13, no. 2 (July 1, 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, 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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Malik-Goure, Archana. "Feminist Philosophical Thought in Colonial India." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 4, no. 3 (October 4, 2016): 579. http://dx.doi.org/10.21013/jmss.v4.n3.p8.
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<div><p><em>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. </em></p><p><strong><em>On the other hand Savitribai was the teacher who educates all females and all underprivileged peoples of India.</em></strong><em> 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 19<sup>th</sup> 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.</em></p><p><em>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.</em></p></div>
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K. Anuradha. "Select Source Texts Study on Indian and Western Philosophy." Shanlax International Journal of English 12, S1-Dec (December 14, 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, no. 3 (July 1988): 251. http://dx.doi.org/10.2307/1398865.
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McGhee, Michael, and Jitendra Nath Mohanty. "Reason and Tradition in Indian Thought: An Essay on the Nature of Indian Philosophical Thinking." Philosophical Quarterly 44, no. 176 (July 1994): 377. http://dx.doi.org/10.2307/2219617.
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Potter, Karl H., and 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, no. 1 (January 1994): 122. http://dx.doi.org/10.2307/604985.
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Pajin, Dusan. "Indian cosmogonies and cosmologies." Filozofija i drustvo 22, no. 1 (2011): 3–28. http://dx.doi.org/10.2298/fid1101003p.
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Various ideas on how the universe appeared and develops, were in Indian tradition related to mythic, religious, or philosophical ideas and contexts, and developed during some 3.000 years - from the time of Vedas, to Puranas. Conserning its appeareance, two main ideas were presented. In one concept it appeared out of itself (auto-generated), and gods were among the first to appear in the cosmic sequences. In the other, it was a kind of divine creation, with hard work (like the dismembering of the primal Purusha), or as emanation of divine dance. Indian tradition had also various critiques of mythic and religious concepts (from the 8th c. BC, to the 6c.), who favoured naturalistic and materialistic explanations, and concepts, in their cosmogony and cosmology. One the peculiarities was that indian cosmogony and cosmology includes great time spans, since they used a digit system which was later (in the 13th c.) introduced to Europe by Fibonacci (Leonardo of Pisa, 1170-1240).
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Kapstein, Matthew T. "Buddhist Idealists and Their Jain Critics On Our Knowledge of External Objects." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 123–47. http://dx.doi.org/10.1017/s1358246114000083.
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AbstractIn accord with the theme of the present volume on ‘Philosophical Traditions’, it is not so much the aim of this essay to provide a detailed account of particular lines of argument, as it is to suggest something of the manner in which so-called 'Buddhist idealism' unfolded as a tradition not just for Buddhists, but within Indian philosophy more generally. Seen from this perspective, Buddhist idealism remained a current within Indian philosophy long after the demise of Buddhism in India, in about the twelfth century, and endured in some respects at least until the Mughal age, when the last thinker to be examined here, the Jain teacher Yaśovijaya, was active.
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Shimple, Sanskruti. "Vedix an Ayurvedic Website." International Journal for Research in Applied Science and Engineering Technology 11, no. 2 (February 28, 2023): 117–21. http://dx.doi.org/10.22214/ijraset.2023.48981.
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Abstract: Today human beings are suffering from many challenges such as traits or diseases. Each year various diseases, viruses, and fungal infestation lead to fatalities. Ayurveda is a traditional system of medicine that comes from ancient India; it is based on the idea of balance within all bodily systems. The word Ayurveda comes from the Sanskrit words Ayur (life) and Veda (to know), making it the ‘science of life’. Ayurveda employs diet, herbal treatment, and yogic breathing techniques to restore mental, physical, and spiritual health. Ayurveda is one of the few ancient systems of medicine that is still widely practiced in modern times. The Ayurveda, the traditional Indian medicinal system remains the most ancient yet living tradition with a sound philosophical and experimental basis. It is a science of life with a holistic approach to health and personalized medicine. It is known to be a complete medical system that comprised physical, psychological, philosophical, ethical, and spiritual health.[1] The Ayurveda is the self-healing concept, the use of herbal treatment is equally important in this Indian traditional system of medicine.
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Bilimoria, Purushottama, Andrei Vsevolodovich Paribok, and Ruzana Vladimirovna Pskhu. "Towards Methods and Tasks of the Digital Indology." RUDN Journal of Philosophy 26, no. 2 (June 30, 2022): 237–44. http://dx.doi.org/10.22363/2313-2302-2022-26-2-237-244.
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The article describes the state of affairs and prospects for research and development in the domain of active use of digitalization and computer programming in the study of the Indian intellectual tradition. The term “Digital Indology” is used this term as an analogy of the expression “Digital Humanities”. Here, it will be understood as the reception and study of philosophical and other classical texts of Ancient and Medieval India with the usage of digital technologies, mathematical statistics, contextual analysis methods alongside with the traditional well-established approaches of philosophy and the humanities. The main trends in the development of digital philosophical Indology are being outlined (viz. the formation of a unified computer database of Indian classical texts, the development of special programs that allow setting and solving new pertaining to the content, as well as historical tasks in the study of various texts of various groups, etc.) The use of mathematical statistics and the methods of contextual analysis are suggested as typical auxiliary methods while analyzing classical texts of India. We do not close our eyes to the possible hidden dangers of a possible fascination with digital methods. Our brief manifesto of Digital Philosophical Indology is to define it exclusively being tool for classical Indological research, which retain its specific philosophical objectives and goals.
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Rani, Dr Suman. "Nature of soul according to Vedic thought (वैदिक चिन्तन के अनुसार जीवात्मा का स्वरूप)." International Journal of Multidisciplinary Research Configuration 3, no. 3 (July 28, 2023): 1–12. http://dx.doi.org/10.52984/ijomrc3301.
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According to Vedic thought tradition, God, soul and nature are the three eternal elements. These three elements never arise and end, have always existed and will always exist. Their qualities, deeds and nature are also eternal. In the Indian philosophical tradition it is called 'Trinity'. 'Prakriti' has only one quality of existence. Prakriti is not conscious but just inert. The soul has two qualities - Sat and Chit, that is, the soul has existence as well as consciousness. The soul is of little knowledge, a native, of little power and free to act. Though free to act, he is enslaved to enjoy the fruits of his actions. The soul lacks the quality called joy. This is his shortcoming. Therefore, he is always ready to get happiness. In this research paper, we have tried to tell the real nature of the soul according to Vedic thinking, how according to Indian philosophical tradition, Vedic thinking tradition, soul, nature and God are the three eternal elements, which always exist, the soul is in the fruits of action, and She is free to do but due to lack of pleasure, she is always ready to get pleasure because it resides in the heart and is said to be produced by the body itself. Just tried to bring different forms. Keyword- soul nature conscious God soul
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Komarzyca, Daniel. "Analiza istotnych politycznie przemian taoizmu — od filozoficznej wolności do religijnego autorytetu." Cywilizacja i Polityka 16, no. 16 (November 30, 2018): 341–72. http://dx.doi.org/10.5604/01.3001.0013.1596.
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This paper provides an analysis of the gradual degeneration of philosophical-libertarian Taoism (the Lao-Zhuang tradition, including Neo-Taoism) into religious-authoritarian Taoism (the Huang-Lao tradition, including Taoist religion). It emphasizes not only the influence of Yang Zhu and Hui Shi on early Taoist philosophy but also the influence of Legalism (and Indian Buddhism) on later religious-authoritarian Taoism. The main thesis of the paper is that the transformation of Taoist political thought was caused primarily by the rulers' policy.
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Lifintseva, Tatyana, and Dmitry Tourko. "The Strategy of Ontological Negativity in Meister Eckhart’s Metaphysics and in Philosophical Traditions of India." Religions 9, no. 12 (November 26, 2018): 386. http://dx.doi.org/10.3390/rel9120386.
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In this article, the authors investigate ontological strategies in Meister Eckhart’s metaphysics, which remounts Neoplatonism and the Corpus Areopagiticum, and in two schools of Indian philosophical tradition, the Advaita Vedanta and Early Buddhism. Along with differences in the anthropology, epistemology, and soteriology of these traditions, we can find similar strategies of ontological negativity and mystical experience in both traditions: detachment from the world of images and forms as the highest blessing; non-association of oneself with corporality, feelings, cognitive ability and reason; interiorizing the intentionality of consciousness, and termination of its representative function. Practically all systems of Indian philosophy were projects of liberation or personal transformation from subjugation and suffering into being free and blissful. The idea of spiritual release is also the cornerstone of Christian salvation as with the renouncement of sin and entering blissful unity with God. The apophatic doctrine of Christian neo-platonic mystics about the concealment, non-comprehensiveness, and inexpressibleness of God as the One and Nothingness, and also the idea of comprehension of God by means of detachment from the created world and one’s own ego, gives us the opportunity for such comparative analysis.
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Dr. Rajendra Kumar Khare. "A River Sutra: A Dialogic and Meta-Narrative Work." Creative Launcher 5, no. 3 (August 30, 2020): 239–46. http://dx.doi.org/10.53032/tcl.2020.5.3.31.
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A River Sutra (The holiest river Mother Narmada), a great novel of Geeta Mehta was published in 1993 which received the greatest attention of all Mehta’s works. The story is told and set around Narmada in central India Though Geeta Mehta, as a postcolonial writer perhaps, known more for her essays than novels, is also a documentary filmmaker and journalist. She is one of the well-known contributors in Indian English Literature, which has a long tradition of women writers such as earlier novelists Kamla Markandaya, Ruth Prawer Jhabvala, Anita Desai, Shashi Deshpande, Arundhati Roy, Kiran Desai, etc. All these activities share a focus on India, the country of birth – its history, politics and cultures. The same concerns inform her novel: A River Sutra, a modern revisitation of prevalent traditions of Indian aesthetic and philosophical thought.
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Balaji, K., and M. Narmadhaa. "Recrimination of Shikandi in Devdutt Pattanaik’s Shikhandi and Other Tales They Don't Tell You." Shanlax International Journal of English 11, no. 3 (June 1, 2023): 22–25. http://dx.doi.org/10.34293/english.v11i3.6211.
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Indian Writing has turned out to be a new form of Indian culture and voice in which idea converses regularly. Indian writers-poets, novelists, essayists, and dramatists have been making momentous and considerable contribution to world Literature since pre-Independence era, the past few years have witnessed a gigantic prospecting and thinking of Indian English writing in the global market. Sri Aurobindo stands like a huge oak spreading its branches over these two centuries. He is the first poet in Indian writing English who was given the re-interpretation of Myths. Tagore is the most eminent writer he translated many of his poems and plays into English who wrote probably the largest number of lyrics even attempted by any poet. The word “myth” is divided from the Greek word mythos, which simply means “story”. Mythology can refer either to the study of myths or to a body or a collection of myths. A myth by definition is “true” in that it. The same myth appears in various versions, varies with diverse traditions, modified by various Hindu traditions, regional beliefs and philosophical schools, over time. Devdutt Pattanaik is an Indian Mythologist who distinguishes between mythological fiction is very popular as it is fantasy rooted in familiar tradition tales. His books include Myth =Mithya: A Handbook of Hindu Mythology, Jaya: An illustrated Retelling of Mahabharata; Business Sutra: An Indian Approach to Management; Shikandi: And other Tales they Don’t Tell you; and so on.
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Roman, Liliya G. "Prāmāṇya’s Interpretation Question." Voprosy Filosofii, no. 8 (2023): 189–96. http://dx.doi.org/10.21146/0042-8744-2023-8-189-196.
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This work is devoted to the problems of true knowledge in Indian philosophy. As a starting point of the study, the author analyzes the article of the American philosopher and indologist Karl Potter (1927–2022) “Does Indian Epistemology Concern Justified True Belief?” The author of the introductory article briefly outlines the main problematics of Potter’s work concerning the problem of the truth of knowledge in the Indian philosophical tradition, which is built around the Sanskrit term prāmāṇya and the classical controversy between the theories of svataḥ-prāmāṇya and parataḥ-prāmāṇya, and also the author analyzes the interpretation of the term prāmāṇya proposed by Potter from the point of view of a pragmatic attitude, expressed by the concept of workability, borrowed from representatives of American pragmatism.
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Binumol Tom. "The Physicality and Spirituality of the Hindu Temples of Kerala." Creative Space 1, no. 2 (January 6, 2014): 179–93. http://dx.doi.org/10.15415/cs.2014.12004.
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Every culture can stir a type of architecture that can range from landmarks to everyday homes. History has proved that the various architectural styles have developed in response to climate, lifestyle, geology and geography of a place, religious philosophy of the people and availability of building materials. Religion and lifestyle seem to be the most common influences overall. Culture, in fact, underlines the important role that economics, politics, religion, heritage and the natural environment play in shaping the built environment. Kerala (the southern-most state of India), the land of temples appears unique in this context as the temples here were the pivot of religious, social, economic and cultural life of every Keralite. The typical Hindu temples of Kerala stand out from among the Indian temple typology in its form, structural clarity, stylistic tradition, symbolism and above all, in its construction and craftsmanship in wood. They show a distinctive style which is a local adaptation of the Dravida or the South Indian tradition of temple construction, considerably influenced by the various geographical, religious, cultural and political factors. Most of the temples of Kerala are traditionally neighborhood institutions of worship, rich in both tangible and intangible cultural values. The spatiality of Kerala temples follows the general Indian philosophical concepts of the centre, axis and the human relatedness to cosmic reality, while its implementation in the built form follows the Vedic religious practices. This paper attempts to explore the evolution of the generic built form of temples of Kerala and the philosophical and spatial concepts of their architecture.
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Puggioni, Antonio. "Justice and Democracy in Amartya Sen." Politikon: The IAPSS Journal of Political Science 20 (June 29, 2013): 2–9. http://dx.doi.org/10.22151/politikon.20.1.
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The present paper aims at delivering a critical view of the links between justice and democracy as set by Amartya Sen’s paramount work on these themes, “The Idea of Justice”, by considering the constitutional and political experience of India. A central role will thus be given to the importance of public discussion and reasoning as the basis of democratic thought throughout the world, as Sen postulates. Nevertheless, an analysis of the Indian constitutional process shows how the mere reliance on reason and justice is not sufficient for a successful democratic tradition: the role of liberal values and of the underlying institutional developments is indeed capital for a wider understanding of the democratization process of India. The intertwining of these two aspects, the former socio-philosophical, the latter institutional, will help in reviewing the Indian experience as a demonstration of the maintenance of traditions within a clear framework, and in further expanding the notion to other contexts.
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Rejimon, P. K. "EXPLORING PHILOSOPHY OF ART IN INDIAN APPROACH." International Journal of Research -GRANTHAALAYAH 5, no. 9 (September 30, 2017): 217–23. http://dx.doi.org/10.29121/granthaalayah.v5.i9.2017.2234.
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Art is one of the cultural activities of man through which he reaches his ideas, values, feelings, aspirations and reactions to life. The generic purpose of art is to provide aesthetic experience and enjoyment to the recipient. Art give outlet to the artist himself to reveal and express his innermost aspirations, feelings, sentiments and also the impressions of life. Aesthetics, the branch of philosophy devoted to conceptual and theoretical enquiry into art. Philosophy of Indian art is concerned with the nature of art and the concepts in terms of which individual work of art interpreted and evaluated. It deals with most of the general principles of aesthetic cognition of the world through any human activity. The human concern for art and beauty had been expressed at the very beginning of philosophy both in the East and West and it continues to the present. In India, philosophy of art is designated as saundaryasastra, which is evolved with an emphasis on inducing special spiritual or philosophical states in the audience or with representing them symbolically. It deals with most of the general principles of aesthetic cognition of the world through any human activity. The human concern for art and beauty had been expressed at the very beginning. The rich tradition of Indian aesthetics can be traced back to the second century BC with Bharata’s Natyasastra, the foundation text on Saundaryasastra. Indian aesthetics is evolved with an emphasis on inducing special spiritual or philosophical states in the audience.
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Pathik, Pratishtha. "The Historical and Philosophical Exegesis on Yagya in Ancient India." Interdisciplinary Journal of Yagya Research 2, no. 1 (May 13, 2019): 20–28. http://dx.doi.org/10.36018/ijyr.v2i1.19.
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Yagya or sacrifice has been an integral part of Indian history and culture. More particularly in ancient India, Yagya appears as the backbone of entire social and political structure. Thus, most of the Vedic literature revolves around the sacrificial ritual in different forms for numerous purposes. In contemporary world, when the scientific temperament dominates almost all spheres of life, masses seek to comprehend everything pertaining to human lives in a rational way. However, the recognized truth is that human society exists in a dilemmatic situation where on one hand they are not ready to discard their cultural heritage, customs and traditions and on the other hand they aspire to abide with scientific logic and reason. Therefore, it is essential to trace the philosophy and common logic of one of the most consistent sacrificial practice of Indian culture, i.e. Yagya. And since the Yagya tradition traces its antiquity from the ancient India, there is a requirement to illustrate the historical existence of yagya in abundance. Thus, this paper attempts to comprehensively deal with historical and philosophical aspects of Yagya to understand its relevance in present scenario.
For this study historical methodology has been used premised on the analysis of primary and secondary sources, and the content is descriptive.
Since the time of oldest Indus valley civilization, we find archeological evidences of fire altars from sites such as Kalibagan(Rajasthan), Lothal(Gujrat) etc. which indicate the practice of sacrificial rituals. In entire Vedic literature, plethora of textual references elaborate the philosophy, ritual practice, benefits, norms, the hosts of yagyas, and the various types of sacrifices such as Shraut Yagya (public and royal sacrifices) and Pak Yagya (domestic sacrifices). Furthermore, both literary and archeological evidences enchant the practice and effects of distinct type of sacrifices in later Vedic age, pre-Mauryan period (6th century B.C.), age of empires (Mauryan, Shunga, Satavahana, Kanva, Kushana etc.) and Gupta period. This reveals the historical existence of our cultural tradition.
Moreover the philosophical relevance of yagya (to sacrifice) is exponent as an idea through which Vedic Rishis facilitated the harmony between ecological system and human life, the peaceful co-existence of all the creatures of the universe and their interdependence.
Though it overtly seems that Yagya has been a part of religious life of Vedic Aryans, but after the philosophical and historical analysis, it appears that Yagya crucially contributed to social harmony, constructing political hegemony, and facilitating public welfare in its most intense as well as external procedures. Hence, for dwindling the cultural, environmental and social quos in today’s times yagya needs to be practiced in a modified logical manner.
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Ostanin, V. V., and M. A. Subotyalov. "The Image of Shankara in Bhaktivedanta’s Purports." Siberian Journal of Philosophy 16, no. 3 (2018): 185–91. http://dx.doi.org/10.25205/2541-7517-2018-16-3-185-191.
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The article deals with the hermeneutic setting of the famous Vaishnava thinker A.C. Bhaktivedanta Prabhupada, which was called ambivalent. In accordance with it, the majority of both Vaishnava and non-Vaishnava Indian philosophers are accepted in two ways. On the one hand, Prabhupada obviously uses their intellectual know-how, on the other hand, critically examines their heritage. As a characteristic example in this article, an analysis of the ambivalent attitude of Prabhupada to the personality and teachings of the great thinker of the early Indian Middle Ages – Shankara. The conclusions are confirmed by Prabhupada's rootedness in his own religious and philosophical tradition and his connection with such Vaishnava thinkers as Bhaktivinoda Thakura and Madhva.
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Hardy, Adam. "Hindu Temples and the Emanating Cosmos." Religion and the Arts 20, no. 1-2 (2016): 112–34. http://dx.doi.org/10.1163/15685292-02001006.
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A recurrent idea in Indian philosophical, theological, and mythological systems is that of a universe manifested through a sequence of emanations. Diverse traditions of doctrine and practice share this vision of the progression from the one to the many. Temple designs often embody the same pattern. Within the diverse traditions of Indian temple architecture, an emanatory scheme is observable both in the formal structure of individual temple designs, which express a dynamic sequence of emergence and growth, and in the way in which temple forms develop throughout the course of such traditions. The canonical Sanskrit texts on architecture (Vastu Shastras) share this emanatory way of thinking, presenting varied temple typologies in which designs develop from simple to complex, emerging sequentially one from another. These texts provide a framework for design that demands interpretation and improvisation, while leading to results that are only partly determined by the individual architect. This contributes to a sense, powerfully established by the unfolding potential of the tradition of architectural practice, that a new temple design is svayambhu (self-manifesting) appearing through a cosmic process from a supra-human source.
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Dana, Azeem. "Consciousness, Cognition, Neuroses and the Practice of Rajyoga." Mind and Society 10, no. 03-04 (April 8, 2020): 139–46. http://dx.doi.org/10.56011/mind-mri-103-420227.
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The Indian philosophical tradition believes that Self or Soul is the source of Consciousness and which one experiences through the five senses by means of attention, intention, thoughts, desire, memory, beliefs, ideas, attitude, action and behavior. Effort is made to explain the relationship between Consciousness and human cognitive processes and their bearing on neurotic symptoms. Additionally, it is explained how the Indian and Western psychologies understand Consciousness and its application in real life by referring to the practice of Rajyoga. It is contended that when the physical location and the role of Consciousness is understood, it is likely to facilitate the cognitive capabilities of individual and helps in modifying behaviour and reduces anxiety, stress, depression (i.e., neuroses) and gives protection from life- style diseases.
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Ulanov, Mergen Sanjievich. "Synthesis of Cultures of the East and West in the Philosophy of B.D. Dandaron." RUDN Journal of Philosophy 24, no. 3 (December 15, 2020): 502–11. http://dx.doi.org/10.22363/2313-2302-2020-24-3-502-511.
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The article deals with the phenomenon of synthesis of East and West cultures in the religious philosophy of B.D. Dandaron - one of the most famous representatives of Russian Buddhism in the XX century. The beginning of the spread of Buddhist teachings in Russian society is also connected with his extraordinary personality. Dandaron was engaged in active yoga, tantric practice, and also gave instructions to those who were interested in Buddhism. As a result, a small circle of people began to form around him who tried to study and practice Buddhism. Dandaron was also engaged in Buddhist activities, studied Tibetan history and historiography, and described the Tibetan collection of manuscripts. It is indicated that Dandaron not only made an attempt to consider Buddhism from the perspective of Western philosophy, but also created his own teaching, which was called neobuddism. As a result, he was able to conduct a creative synthesis of Buddhist philosophy with the Western philosophical tradition. In fact, he developed a philosophical system that claims to be universal and synthesized Buddhist and Western spiritual achievements. Trying to synthesize the Eastern and Western traditions of philosophical thought, Dandaron turned to the well-known comparative works of the Indian thinker S. Radhakrishnan and the Russian buddhologist F.I. Shcherbatsky. The author also notes the influence on the philosophy of neobuddism of the ideas of V.E. Sesemann, a neo-Kantian philosopher with whom Dandaron was personally acquainted. The idea of non-Buddhism had not only a philosophical and theoretical, but also a practical aspect, since the consideration of Buddhism from the perspective of Western philosophy helped to attract people of Western culture to this religion. In General, Dandarons desire to create a universal synthetic philosophical system was in line with the philosophical and spiritual search of Russian philosophy, and was partly related to the traditional problem of East-West, which has always been relevant for Russia.
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Skvortsova, E. L. "Nishida Kitaro’s Views on Japanese Culture." Russian Journal of Philosophical Sciences, no. 8 (November 28, 2018): 46–66. http://dx.doi.org/10.30727/0235-1188-2018-8-46-66.
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Nishida Kitaro (1870–1945) is a well-known Japanese philosopher whose work is marked by attempts to combine the world outlooks of the national spiritual tradition with elements of European philosophical thought. The article analyzes Nishida’s views on culture that are an independent part of his original philosophical theory. Religion, art, morality, science are the ideal forms of being in the historical world. The work of a scientist or artist is a manifestation of the formative activity of a person. The historical world as the “sphere of absolute nothingness” is the final point of the introspection of “nothingness,” where reality comprehends the identity of its opposites through human activity. Nothingness, or “Emptiness,” in the East Asian tradition has another, dynamic, dimension – these are the relations between people and the relations between man and the cosmos, or Nature, which are not perceived by rough human feelings and not comprehended by equally rough mind. Nishida stressed that for Japan the issue of the authenticity of the national foundations of culture, separated from Chinese and Indian influences, has a clearly positive answer in the aesthetic sphere: in the field of traditional poetics. The traditional aesthetics of Japan reflects the archetypal structure of the national culture. All world cultures have a common prototype, but each of them is a deviation, one-sidedness of this prototype. In the West, a culture of the form triumphed, beginning with Plato and Aristotle. In Japan, on the contrary, the culture was characterized by fluidity, processability, formlessness. In fact, Nishida is one of founding fathers of modern Japanese cultural studies.
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Razdyakonov, Vladislav S. "The Dispute over “karma”: the Cultural Reception of the Indian Concept in Russian Philosophy in the Late 19th and Early 20th Centuries." Voprosy Filosofii, no. 9 (2023): 191–201. http://dx.doi.org/10.21146/0042-8744-2023-9-191-201.
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The last third of the 19th century saw a widespread dissemination of Indian philosophical concepts in the European cultural area. The concept of “karma” offered a significant ethical and ontological alternative to both materialistic philosophy and classical theism and attracted special attention of the general public. The article aims to characterize the interpretation of karma in Russian indology and theosophy in the late 19th – early 20th centuries, and to reveal the key similarities and differences of its’ comparative methodology. The materials of the Russian buddhologist F.I. Shcherbatskoy and one of the leaders of the theosophical current in Russia E.F. Pisareva represent main cases of the research. F.I. Shcherbatskoy and E.F. Pisareva looked forward to the neovitalistic concepts for justification of belief in the existence of spiritual evolution depending on internal rather than external factors. Indology and theosophy used European scientific concepts for a cultural translation of Indian philosophical concepts, but applied different bases of evidence (textual analysis and personal experience) and comparative methodology. Indology sought, as it is seen in the case of F.I. Shcherbatskoy, to unfold the basics of “eternal philosophy” – just like the tradition of intercultural philosophy did – while theosophy believed it had already been revealed in the works of E.P. Blavatsky and applied it as tool of European cultural criticism.
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Sadhukhan, Priyanka. "An Inquiry into the Core Tenets and Philosophical Implications of Sankhya Metaphysics: Unveiling the Nature of Reality and Consciousness." RESEARCH REVIEW International Journal of Multidisciplinary 7, no. 6 (June 15, 2022): 105–9. http://dx.doi.org/10.31305/rrijm.2022.v07.i06.019.
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There is a strong propensity in the western philosophical tradition to conflate the mind and the conscious self. This tendency is demonstrated in the structure of Descartes’ Meditations, which, despite the extensive criticism it has received over the years, still serves as the most comprehensive and well-articulated statement of the assumptions underpinning the contemporary western conception of mind. Descartes thinks of the mind and self as being one by unhesitatingly identifying the referent of the indexical term “I” with the res cogitans, the thinking substance. Descartes’ well-known dualism between mind and matter is the result of the fact that thinking substance is, of course, metaphysically independent of extended material. Descartes also believes that conscious thought and subjective experience are unquestionably unqualified components of mental substance, and this specific method of classification has infused our conceptual legacy so thoroughly that the boundary he draws seems nearly self-evident. Thoughts and subjective presentations lie on the nonmaterial side of the dividing line, if a dualism with matter is to be entertained. I will provide a general summary of the Indian stance in this essay, as well as examine some of the alternative dualism’s theoretical ramifications and compare them critically to certain contemporary applications of the Cartesian model. The paper’s central thesis is that the traditional Indian distinction between pure consciousness and matter has special philosophical significance, particularly in light of the ongoing debate over the connection between consciousness and mental representation as well as the effort to provide a computational and/or naturalistic account of mentality.
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Shynkarenko, O. V. "INDIAN CULTURE AS A PECULIAR EXPERIENCE OF CULTURAL INDENTIFICATION." UKRAINIAN CULTURAL STUDIES, no. 1 (8) (2021): 28–32. http://dx.doi.org/10.17721/ucs.2021.1(8).06.
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The article is dedicated to the consideration of the phenomenon of India as an indicative example of the productivity of the spiritual and ideological potential immanent in its historical heritage and social practices, as the basis of the identification process as an affirmation of unity for such a culturally diverse region. The bringing to light of the cultural identity of India, reconstructed at one time in the research of the patriotic intellectual elite, has become that productive self-determination ("the discovery of India"), which, having played its role in preserving its authenticity under foreign cultural pressure, remains relevant for successful self-development in complex globalization processes of multicultural world community. The principles of "synthesis, assimilation, development", "search for truth in a non-violent way", "unity in diversity" became the cultural codes that make up the core of the identification of the Indian cultural community. Through the actualization of the ancient spiritual tradition, the Indian reformers realized the inherent in the Indian philosophical and spiritual tradition the ability to synthesize, on the one hand, with the cultural layer of the past, and, on the other hand, with those innovations, albeit another cultural, even opposite (European Christian tradition, rationalism) , which, under the condition of tolerant, without vain denial, perception (assimilation of experience, models of other peoples who came to the subcontinent), productively complemented the cultural capacity of India. The modern large-scale globalization of socio-cultural life accentuate the importance of the problem of cultural identification as a process not only of individual identification (identity) with the world of one's community, but also of collective self-determination in the formation and preservation of a unique cultural whole. The threat of erosion of meaningful semantic, value, symbolic orientations of unity actualize cultural studies of this problem. The culture of India provides a vivid experience of long-term preservation of the cultural integrity known for its ethnocultural diversity, the complex socio-historical conditions of the region's existence, which appears to be very productive both for theoretical studies of cultural regionalism and for further cultural studies of identification.
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Srivastava, Kiran. "Role of Philosophy of Education in India." Tattva - Journal of Philosophy 9, no. 2 (September 17, 2017): 11–21. http://dx.doi.org/10.12726/tjp.18.2.
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One of the important aspects of educational philosophy is that it helps to construct a comprehensive system of education. During different periods, India has witnessed various stages of development. New priorities have emerged in education with the influences of monastic scholastic, realistic, idealistic and pragmatic trends. While education institutions have evolved, there remain several gaps between the philosophical ideals proposed by educational institutions and their everyday functioning. The paper brings forth the urgent need to bridge the gaps in order to attain a comprehensive philosophy of education, in principle and in action. The authors posit that the Indian philosophy of education, normatively speaking, could extend the culture and tradition of the philosophical positions of Mahatma Gandhi, Rabindranath Tagore, Sri Aurobindo and Swami Vivekananda. Such an approach could help in developing an integrated approach of teachers towards education and assist in strengthening their role in shaping the inner potential of a learner in a constructive manner.
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Ranganathan, Sumitra. "Reimagining the archive as thick sound: A case study of Dhrupad from Bettiah and beyond." Indian Theatre Journal 4, no. 1 (August 1, 2020): 39–58. http://dx.doi.org/10.1386/itj_00005_1.
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The ephemerality of music is a consuming philosophical problem; it is also a practical dilemma for archivists and researchers. For oral traditions such as Indian classical music, notations, recordings and transcriptions fail to capture much of what is communicated in musical performance, which problematizes the creation and function of archives. This article explores an approach to archiving musical practices in relation to constitutive processes of emplacement, a complex I denote by the term ‘thick sound’. Using a rich and historic Dhrupad tradition as a case study, I discuss how I used documentary, material, aural, embodied and sensory performance data to construct my archive. I investigate the ways in which such documentation captures ecologies of music-making and the challenges posed for the analysis of histories of (thick) sound. I conclude by discussing the implications for theorizing archival work as active intervention, mediating relationships of past, present and future.
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De Diego González, Antonio. "The Challenge of Muhammad Iqbal’s Philosophy of Khudi to Ibn ‘Arabi’s Metaphysical Anthropology." Religions 14, no. 5 (May 22, 2023): 683. http://dx.doi.org/10.3390/rel14050683.
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The period between the publication of Asrār-i Khūdī (Secrets of the Self) in 1915 and The Reconstruction of Religious Thought in Islam in 1930 marked the consolidation of the philosophy of khūdī (self) from the perspective of the Indian philosopher Muhammad Iqbal. A philosophical project for the contemporary Islamic world that sought to overcome, from the acceptance of science and few elements of Western philosophy, the limitations of the Islamic tradition and, above all, of Sufism, which the author labels as pantheism. Among the deep dialogues he maintains with Islamic tradition, Iqbal carried out a very special one with Muḥyī l-Dīn Ibn ʻArabī (1165–1240), who was one of the most notorious mystics and philosophers of Islam. A metahistorical dialogue, in the form of a critique, that invites us to see the convergences and divergences in metaphysical and anthropological aspects of both authors.
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Aitken, Allison. "The Truth about Śrīgupta’s Two Truths: Longchen Rabjampa’s “Lower Svātantrikas” and the Making of a New Philosophical School." Journal of South Asian Intellectual History 3, no. 2 (December 9, 2021): 185–225. http://dx.doi.org/10.1163/25425552-12340024.
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Abstract Longchen Rabjampa (1308–64), scholar of the Tibetan Buddhist Nyingma tradition, presents a novel doxographical taxonomy of the so-called Svātantrika branch of Madhyamaka Buddhist philosophy, which designates the Indian Mādhyamika Śrīgupta (c. 7th/8th century) as the exemplar of a Svātantrika sub-school according to which appearance and emptiness are metaphysically distinct. This paper compares Longchenpa’s characterization of this “distinct-appearance-and-emptiness” view with Śrīgupta’s own account of the two truths. I expose a significant disconnect between Longchenpa’s Śrīgupta and Śrīgupta himself and argue that the impetus for Longchenpa’s doxographical innovation originates not in Buddhist India, but within his own Tibetan intellectual milieu, tracing back to his twelfth-century Sangpu Monastery predecessors, Gyamarwa and Chapa.
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Lysenko, Victoria G. "The Epistemology of Yogic Perception: Dignāga – Dharmakīrti’s School." Voprosy Filosofii, no. 10 (2021): 153–65. http://dx.doi.org/10.21146/0042-8744-2021-10-153-165.
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One of the specific features of Indian philosophical thought in comparison with Western tradition is its addressing the subject of yogic and contemplative practices. The article focuses on the interpretation of yogic experience in terms of Buddhist epistemology (pramāṇavāda – the teachings on the instrument of valid cognition). The concept of yogic perception (yogipratyaksha), which dates back to the Buddhist philosopher Dignāga, later becomes the subject of pan-Indian philosophical debates. The author analyzes the Buddha’s teachings on the Four Noble Truths as an object of yogic perception. If, according to Dignāga, yogic perception grasps its object directly, beyond its verbal elucidation by teachers, while the Noble Truths are transmitted through the Buddha’s word, the question arises as to how can they constitute the object of direct apprehension? The article proposes to understand yogic perception in the light of the three stages of understanding in Buddhism: 1) śrutamayī (consisting in hearing) – the memorization from the words of teacher; 2) cintāmayī (consisting in reflection) – a critical analytical discourse about the form and meaning of what was learned at the previous stage; and finally, 3) bhāvanāmayī (consisting in contemplation) – an individual appropriation of the ideas analyzed at the previous stage in meditation. The author argues that, according to this algorithm, only the intellectual mastering of Buddha’s teachings can shape a mindset that brings forth yogic liberating insight – the goal of the Buddhist soteriological aspirations
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Yuqiu, Meng. "From Colonial Reality to Poetic Truth: Baudelaire’s Indian Ocean Poems." IJOHMN (International Journal online of Humanities) 5, no. 5 (October 17, 2019): 90–103. http://dx.doi.org/10.24113/ijohmn.v5i5.138.
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Correcting the early Manichean interpretation of the abundant Baudelairian image of the black, later criticism tends to downplay the realist slavery framework and put emphasis on the psychological and philosophical dimension of the relationship between the master and the slave. My historicized analysis of “A une dame créole” uncovers evocations of slavery, violence and revolution in the vocabulary and imagery of the poem. By inscribing into the Ronsardian tradition a former French slave colony whose ruling elite never embraced revolutionary ideas, I argue, the poem puts the colonial enterprise into the perspective of France’s nation building and problematizes both. The 1863 prose poem “La belle Dorothée” in which Baudelaire refers back again to his experience in the Mascarene Islands, exposes the crude nature of the French policy that pretended to give the slaves freedom while forced them to live in idleness, poverty or prostitution. If Baudelaire’s oft discussed exoticism manifests a rejection of the society of his time, his longing for Africa and the Indian Ocean should not be dismissed as escapism.
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Desnitskaya, E. A. "Gerhard Oberhammer’s Works on Sāṃkhya and Yoga in Light of Recent Research." Vestnik NSU. Series: History and Philology 21, no. 10 (December 1, 2022): 147–55. http://dx.doi.org/10.25205/1818-7919-2022-21-10-147-155.
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Gerhard Oberhammer is a prominent Austrian scholar of Indian philosophy and religions. This paper presents an analysis of Oberhammer’s works on spiritual practices of sāṃkhya and yoga. Based on the works that belong to the traditions of sāṃkhya, Patañjali’s yoga and the Pāśupata’s śaivism, Oberhammer reconstructed the phenomenology of each spiritual path and developed a general typology of yogic practices. Particularly, in the Yoga-sūtras, he identified four distinct practices of different origin, which implies that initially this work was a compilation. Oberhammer revealed an affinity between one of these practices and a later teaching of the theistic Mṛgendratantra. Based on the material of the Yuktidīpikā he described the phenomenology of the spiritual path of sāṃkhya, a tradition that is often believed to be of purely theoretical character. Oberhammer’s works on sāṃkhya and yoga attracted interest of scholars of Indian religions. However, with the course of time they were almost forgotten, not least because of the general positivist bias of modern indology. It seems promising to compare Oberhammer’s typology of yogic practices, as well as his philosophical teaching of transcendental hermeneutics, with the works by Mircea Eliade and Evgeniy Torchinov, which provide broad descriptions of religious practices with a general focus on the phenomenology of spiritual experience.
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Rybakova, I. A. "DURR HANS-PETER FRAGMENT FROM THE BOOK “MATTER DOES NOT EXIST!”." Metaphysics, no. 2 (December 15, 2021): 133–48. http://dx.doi.org/10.22363/2224-7580-2021-2-133-148.
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This translation contains the preface and the first two chapters from the last book of W. Heisenberg’s disciple Hans-Peter Duerr “Matter does not exist!” The book is devoted to the problem of interpretation of quantum mechanics. The author, G.-P. Duerr, raises the question of the need for a new view of the fundamental issues of physics and philosophy in general, while he turns to the experience of the Indian philosophical tradition, primarily relies on the Advaita Vedanta school. The author focuses on the concepts of “transcendence”, “immanence”, “cognition”, etc. The problematic of this work lies in the field of not only physics, metaphysics and religion, but also psychology, intercultural interaction.
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KARIMOV, Rakhmat, and Rauf BEKBAEV. "The Traditionalism of Rene Guenon in the Discourse of Philosophy of History and Social Anthropology." WISDOM 21, no. 1 (March 28, 2022): 194–202. http://dx.doi.org/10.24234/wisdom.v21i1.712.
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The article provides a complex analysis of the problems of traditionalism in the teaching of Rene Guenon, a famous French philosopher author of works on metaphysics, symbolism and initiation. Attention is drawn to the fact that traditionalism sublimated and produced a theoretical formulation of ideals, systems, values aimed at the conscious cultivation of this worldview. The roots of the philosophical reflection of traditionalism, which originated in ancient times, starting with ancient Chinese and ancient Indian philosophy, through ancient Greek philosophy to its modern doctrines, are analyzed. The concept of Tradition, which Guenon defined as the so-called Primordial Tradition, is considered. A comparative analysis of the problem of intellectual intuition of Rene Guenon and Henri Bergson in the context of social philosophy is carried out. Particular attention is paid to the concept of Rene Guenon’s philosophy of history, in which the basic position is occupied by the theory of cosmic cycles based on the cosmology of Hinduism.
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Kwon, Sun-hyang, and Jeson Woo. "On the Origin and Conceptual Development of ‘Essence-Function’ (ti-yong)." Religions 10, no. 4 (April 16, 2019): 272. http://dx.doi.org/10.3390/rel10040272.
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‘Essence-function’ (ti-yong 體用), also called ‘substance-function,’ has been a constant topic of debate in monastic and academic communities in China. One group of scholars insists that the concept is derived from the Confucian tradition, while the other maintains that it originates with the Buddhist tradition. These opposing opinions are not merely the arguments of antiquity, but have persisted to our present time. This paper investigates the concept of ‘essence-function,’ focusing on its origin and conceptual development in the Buddhist and the Confucian traditions. This concept has become a basic framework of Chinese religions. Its root appears already in ancient Confucian and Daoist works such as the Xunzi and the Zhouyi cantong qi. It is, however, through the influence of Buddhism that ‘essence’ and ‘function’ became a paradigm used as an exegetical, hermeneutical and syncretic tool for interpreting Chinese philosophical works. This dual concept played a central role not only in the assimilation of Indian Buddhism in China during its earlier phases but also in the formation of Neo-Confucianism in medieval times. This paper shows that the paradigm constituted by ‘essence’ and ‘function’ resulted not from the doctrinal conflicts between Confucianism and Buddhism but from the interactions between them.
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Petek, Nina. "In that very body, within that very dream." Poligrafi 28, no. 109/110 (December 20, 2023): 5–57. http://dx.doi.org/10.35469/poligrafi.2023.403.
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The first part of the paper briefly outlines the role of dreams in early Buddhism and their importance in establishing the continuity of the whole tradition, before presenting in the second part entirely new aspects of dreams in the Buddhist eremitic tradition, influenced by the Tantric spiritual horizon, in particular by a transformed concept of the body. The central part of the paper follows an analysis of the soteriological technique of dreaming (Tib. rmi lam) in the tradition of Buddhist yogis and yoginīs, based on the fragments of mahāsiddha Tilopa (Ṣaḍdharmopadeśa), Gampopa’s commentaries, collected in the treatise Dags po'i bka' 'bum, and findings from studies on Buddhist eremitic tradition in Ladakh in the region of the Indian Himalayas. The four stages of dream yoga are also highlighted in relation to other psychophysical soteriological techniques (the six dharmas, Skrt. ṣaḍdharma, Tib. chos drug). The philosophical and soteriological foundations of dream yoga are presented on the basis of the doctrine of consciousness in the yogācāra school, highlighting in particular the three modifications of consciousness presented by Vasubandhu. The last part the paper outlines the significance of training in the dreaming technique in the very process of dying that leads to the unconditioned state beyond life and death, nirvāṇa.
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Ranganathan, Shyam. "Hinduism, Belief and the Colonial Invention of Religion: A before and after Comparison." Religions 13, no. 10 (September 22, 2022): 891. http://dx.doi.org/10.3390/rel13100891.
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As known from the academic literature on Hinduism, the foreign, Persian word, “Hindu” (meaning “Indian”), was used by the British to name everything indigenously South Asian, which was not Islam, as a religion. If we adopt explication as our research methodology, which consists in the application of the criterion of logical validity to organize various propositions of perspectives we encounter in research in terms of a disagreement, we discover: (a) what the British identified as “Hinduism” was not characterizable by a shared set of beliefs or shared outlook, but a disagreement or debate about basic topics of philosophy with a discourse on tenets of moral philosophy anchoring the debate; and (b), the Western tradition’s historical commitment to language as the vehicle of thought not only leads to the conflation of propositions with beliefs, but to interpreting (explaining by way of belief) on the basis of the Eurocentric tradition rooted exclusively in ancient Greek philosophy. Interpretation on the basis of the Western tradition leads to the Western tradition vindicating itself as the non-traditional, non-religious, rational platform—the secular—for explaining everything—the residua are what get called religions on a global scale. Given that Western colonialism is the pivotal event, before which South Asians just had philosophy, and after which they had religion (the explanatory residua of Eurocentric interpretation), we can ask about Hindu religious belief. This only pertains to the period after colonialism, when Hindus adopted a Westcentric frame for understanding their tradition as religious because of colonization. Prior to this, the tradition the British identified as “Hindu” had a wide variety of philosophical approaches to justification, which often criticized propositional attitudes, like belief, as irrational.
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Pernau, Margrit. "Love and compassion for the community: Emotions and practices among North Indian Muslims, c. 1870–1930." Indian Economic & Social History Review 54, no. 1 (January 2017): 21–42. http://dx.doi.org/10.1177/0019464616683480.
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This article investigates how philosophical and ethical reflections, rhetorical strategies, and emotional practices intersect. In the first section, it lays out the traditional emotion knowledge found in Persian and Indo-Persian texts on moral philosophy written in the Aristotelian tradition, which still held an important place in the education of people writing in and reading journals like Aligarh’s Tahzību-l Akhlāq. The second section looks at the transformation of this knowledge in the late nineteenth and early twentieth centuries and provides a close reading of texts that address education and self-education issues while simultaneously exhorting readers to feel more compassionate (and often to prove their compassion through specific actions). The last section, finally, uses the Punjabi traders of Delhi as a case study to show how practices of philanthropy contributed to community building. Compassion, the article argues, is a social emotion, but not necessarily an unequivocally benign emotion. It serves to construct a community and to negotiate its boundaries, but it is also a tool of exclusion and helps fortifying the communities’ internal hierarchies. The perception of the pain of others is as unequally distributed as the practices for its alleviation.
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Limond, David. "‘[An] Educational Crisis in Scotland’: The Democratic Intellect Revisited." Scottish Educational Review 36, no. 1 (March 18, 2004): 58–65. http://dx.doi.org/10.1163/27730840-03601007.
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In George Elder Davie’s 1961 work “The Democratic Intellect”, it was noted that there was a distinctive Scottish intellectual and academic tradition, one of philosophical quizzicality, which was disrupted and mortally wounded in the 1850s by a calculated programme of anglicisation of the Scottish universities. This article takes as its starting point Davie’s central, though as yet untested, empirical claim that the relatively poor performance of Scottish candidiates in the 1853-8 examinations for entry into the prestigious Indian Civil Service (ICS) gave a significant fillip to those seeking grounds to reform Scottish higher education. It suggests how this proposition (which is vital to Davie’s argument) might be scrutinised using extant archival records of the erstwhile ICS. Understandably, the conclusion suggests the need for future work.
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Chatterjee, Suhita Chopra. "Death and the Discourse of the Body." OMEGA - Journal of Death and Dying 45, no. 4 (December 2002): 321–30. http://dx.doi.org/10.2190/agpy-clh6-mtnt-emlq.
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A meaningful discourse on death needs to take into account the various ways in which the body is “constructed” in different cultures. Biomedicine, which is rooted in western culture, places a great deal of importance on the body and this creates an anxiety over death. In contrast, the Indian science of medicine draws heavily from an ancient philosophical tradition in which metaphysical ideas about the soul have contributed to the relative insignificance of the body. Both disease and death have been understood in meta-body terms and there is a cultural embrace of death rather than its denial. The article concludes by suggesting the need to move away from sheer biological essentialism in understanding the human dimension of death in different cultures.
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Shostak, Oksana G. "FORMATION OF NATIVE AMERICAN WRITTEN LITERARY TRADITION." Alfred Nobel University Journal of Philology 2, no. 22 (2021): 98–111. http://dx.doi.org/10.32342/2523-4463-2021-2-22-8.
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Article deals with the attempt to describe the creating of Native American and First Nations of Canada written literature. The aim of our study is to characterize the phenomenon of the literary struggle for Indian independence as a historically determined phenomenon of cultural, literary and historical process in North America, in the context of cultural and literary search and transformations of Native American identities that take place in the context of indigenous peoples' adaptation to white expansion on the continent during the eighteenth and twenty-first centuries. In the article we used such methods as: historical-literary and historical-cultural methods as well as elements of structural analysis. The research deals with the ways of actualizing one of the most powerful concepts of the modern world – that of ethnicity, which stands out as a constituent of the basic Native American identity concept originated in the late 20th – early 21st centuries. The relevance of the research is determined by the importance of conducting more profound study of the concept that went through the objective stages of conceptualization and got fixed in the Indigenous Studies. Identity is manifested as a subjective feeling of belonging to a particular social group and at the same time it is a source of inspiration and continuity of each individual. The existence of the identity phenomenon is caused by the social context and the inviolability of social ties in society. The study of the North American identity has been and remains a problem with inexhaustible potential for researchers up to now. Identity becomes a form of literary discourse, causing self-discovery, self-interpretation, and the opportunity to transform into the “other” in one`s own country. Native American identity can be presented as a theory of social proximity and distance or as an interpretive scheme of gradual and direct discovery of oneself and the surrounding social reality through literature and social network communication. Anyhow interpretation of indigenous identity must be largely determined by a set of political, philosophical, historical, cultural, religious, ethnic concepts that dominate in given circumstances, determining the originality of indigenous identity in these circumstances. Today makes us witness a progressive development of American Indian identity in both cultural and civilizational and psychological dimensions through literary texts. The focus of the research is on the manifestations of the Indigenous national identity as a modern interdisciplinary phenomenon and the analysis of its projections in fiction. Theoretical and methodological foundations for understanding national identity in philosophy, culture, history, literary studies are determined, the ways of modeling national identity in contemporary Native American literature are traced. There are three dominant criteria of identity in such literary works: indigenous identity as a collective or personal feeling, manifestation or form of social consciousness, a social or individual-psychological phenomenon; fundamental identity as a doctrine, ideology or worldview, a systematized view of the world within a certain set of cultural and religious concepts; fundamental identity as a political movement, a political program based on ideology, doctrine or convictions.
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Paribok, Andrey V. "The Necessity for Three Professional Perspectives in the Interpretation of Sanskrit Philosophical Texts on Yoga." Voprosy Filosofii, no. 12 (2022): 180–91. http://dx.doi.org/10.21146/0042-8744-2022-12-180-191.
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The article critically discusses the available renderings of nine crucial terms of yoga philosophy (yogadarśana). New translations are proposed. Philological and textual considerations are considered to be inadequate to perform the task of a conceptual translation. One should delve into the philosophical thinking of the concepts proposed by the Indian classics. Moreover, in order to comprehend some themes of the yoga tradition, it is necessary for a researcher to have a personal yoga experience in the sense of being engaged in an ontologically based project of transcendence. Still, it is the conceptual thinking that remains the central tool, but neither philology nor yogic experience. The most important term citta is interpreted phenomenologicaly as a sequence of meaningful intentional acts unfolding from the past on the basis of existing semiotic means, primarily spontaneously. The main goal of yoga, nirodha, is always “control”, but “suppression” only at its remote limit. Instead of the accepted renderings of the technical term bhūmi as a “level” or “plane”, it should be translated as “mode”, taking into account the procedural understanding of citta in yoga. For the first time, it is fully explained here why there are five of these modes. This is the author’s contribution to the philosophy of yoga as a corpus of texts. This knowledge undoubtedly belonged to in the tradition, but was a methodological secret. Modes of intentionality (citta) are as follows: (1) kṣipta “lost, abandoned”: with content, controlled from outside; (2) mūḍha “dull”: without content, controlled from outside; (3) vikṣipta “scattered”: partially controlled both from outside and from inside; (4) ekāgra “one-pointed”: with content, controlled from inside; (5) niruddha: having transcended any content, ultimately controlled.
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PETEK, Nina. "Aesthetics of the Classical Period of the Islamic Mughal Empire in India through a Portrait of Abū al-Fath Jalāl al-Dīn Muhammad Akbar." Asian Studies 6, no. 1 (January 30, 2018): 73–109. http://dx.doi.org/10.4312/as.2018.6.1.73-109.
Full textAbstract:
The reign of Abū al-Fath Jalāl al-Dīn Muhammad Akbar (1556–1605) was a fruitful period of the political, cultural and spiritual synthesis of Persian, Indian, and European tradition, as well as an artistic and aesthetic renaissance. This cosmopolitan, universal and charismatic ruler strived for the external, political, material and spiritual well-being of his colourful empire. In search of a balance between the external and internal, and in his endeavours for the unification and uniformity of India he gradually created a completely new style of Mughal arts, which is a stunning reflection of his personality’s transformations, principles, insights, interests, and spiritual growth.The paper focuses on a psychological portrait of the ruler, who dictated aesthetics and the style of the classical period of Mughal arts which consists of the three basic developmental phases of Akbar’s enigmatic character. The thesis on the parallel development of Akbar’s personality and Mughal arts is supported by research on the influence of certain European and Persian aesthetic elements, and mainly on the influence of Indian philosophical-religious tradition (the doctrines on rasa, bhakti, yoga, and tantra). The early period of Mughal arts, with predominantly realistic elements, coincides with the ruler’s dynamic, youthful enthusiasm and immense curiosity to acquaint himself the most varied aspects of external events and appearances. The second, the mature period, which enriches this earlier realism by means of mystical elements and the symbolism of Indian pre-Mughal painting, is marked by the shift into the interior and by searching for the harmony between the material and spiritual. In the late period of Mughal painting, however, reflexive and lyrical works prevail, which are a reflection of completion of Akbar’s spiritual quests, and the unique project of multifaceted synthesis that he undertook and promoted.