Journal articles: 'Modern Indian thinkers'

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Bitinayte, Elena A. "A Modern Non-Western Thinker as a Subject of Intercultural Dialogue (Based on M. K. Gandhi’s Example)." Indian Historical Review 48, no. 1 (June 2021): 7–22. http://dx.doi.org/10.1177/03769836211009649.

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An intercultural dialogue is the essential question in modernising societies. Non-Western thinkers (i.e., thinkers influenced by both traditional non-Western and modern Western cultures) are the active subjects of such intercommunications. Their existence on the joint of two civilisations forms their social, cultural and mental image. The intellectuals of this type are attached to both societies and at the same time, they are detached from each of them. Also, they play the role of mediators between two civilisations. These circumstances determine features of their participation in the intercultural dialogue: promote the understanding of two cultures by thinkers, obstruct the understanding of their ideas by compatriots and foreigners and help intellectuals to explain values and senses of one culture to representatives of another. These processes are illustrated in the article on M. K. Gandhi’s example. Consideration of the Indian thinker as a subject of intercultural communications reveals complexity of his views on the Western civilisation. The author comes to the conclusion that Gandhi was not a traditionalist and his rejection of modern Western civilisation means his call for shifting attention from the material sphere to the spiritual one.

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Skorokhodova, Tatiana G. "The Ethical Thought of the Bengal Renaissance:A Discovery of Morality in Indian Tradition (1815–1870)." Философская мысль, no. 8 (August 2023): 52–68. http://dx.doi.org/10.25136/2409-8728.2023.8.40991.

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The origin of Modern Indian ethical thought is described in the article. The author depicts the genesis of ethics as originated from the works by key personalities of the Bengal Renaissance XIX – early XX century. The juxtaposition with traditional Indian thought permits to present the intellectual process in Modern Bengal elite minds as ‘discovery of morality’. Based on hermeneutic analysis of the texts on moral problematics from Rammohun Roy and the Brahmo Samaj thinkers to Krishnamohun Banerjea, the author reconstructs the becoming of Indian ethical thought in the context of their striving for the moral regeneration of traditional society. For the first time the genesis and becoming of thinking of Indian intellectuals about morality in its connections with the present condition of social decline in colonial India are disclosed in the research. The experience of Bengal thinkers of 1815–1870th demonstrates the solution of super-task to find ethics in ancient sacred texts and next to build religiously based ethics. The super-task had been settled by the method of interpretation that permits to see high moral precepts in high faith in One God of original religion as it opposed to polytheistic Hinduism. The result of applying the method was embodied in the creative and high conception of Hindu morality based on ethical God Creator. The Bengal thinkers are firmly convinced that displaced into periphery of Hindus’ consciousness morality as a code of normative ethics must be revived and turned into leading imperatives of consciousness of people.

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Daneshgar, Majid. "How Intellectuals Censor the Intellect: (Mis-)Representation of Traditional History and its Consequences." Journal of Interrupted Studies 2, no. 1 (June 14, 2019): 69–89. http://dx.doi.org/10.1163/25430149-00201001.

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This essay will explore how the intellects of both scholars and their audiences are censored. In addition to various Western thinkers, particular attention will be paid to Ali Shari'ati, one of the most influential thinkers of modern Iran, and how he represented an important Islamic tradition. Not only did his ideas inspire revolutionary acts by generations of Iranians, but Turkish, Arab, Malay, Indonesian, and Indian philosophers, sociologists, theologians, and politicians have all employed his definitions of concepts such as justice, injustice, revolution, corruption, and bliss. This article sheds light both on how intellectuals influence their audience, and their long-term impact on broader communities. In order to do so, it will analyze the material and political conditions that censor both what scholars are able to say, and what their audiences are allowed to hear.

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Skorokhodova, Tatiana G. "The Ethical Thought of the Bengal Renaissance:The Neo-Hindu Conceptions (1880–1910)." Философская мысль, no. 9 (September 2023): 19–37. http://dx.doi.org/10.25136/2409-8728.2023.9.41051.

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A development of ethical thought by Neo-Hindu philosophers in Nineteenth– early Twentieth century Bengal is depicted in the article based on hermeneutic readings of the texts by Bankimchandra Chattopaddhyay, Swami Vivekananda, Aurobindo Ghosh. From the one hand, Neo-Hindu philosophers continue Rammohun Roy’s line of criticism of Indian society’s moral condition, consciousness and conduct. From the other hand, they formed their own ethical conceptions to present Hindu normative ethics. The research demonstrated for the first time the becoming of Modern Indian ethics in the conceptions of Bengal Neo-Hindu thinkers who are the real founders of ethics as philosophical discipline in India. Growing up from indigenous ancient tradition of exegesis of scriptures, Neo-Hindu conceptions of ethics are the new adogmatic interpretation of the native religious ethics in broad context of Modernity. The Bengal Renaissance thinkers had made an intellectual breakthrough in Indian philosophy. The result of intellectual works are following: 1) bringing morality to the fore in dharma to differentiate ethical issue-area as meaningful in thought and practice; 2) definition of universality of Hinduism’ s moral consciousness in the core; 3) normative ethics along with its imperatives and rules had presented as established and fixed in ancient Hindu scriptures; 4) the ethical ideal was found in images of sages and epic heroes as well as in their teachings; 5) ethical norms and ideal are practically oriented for the criticism of society’s morals and future development.

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COLLINS, JACOB. "FRENCH LIBERALISM’S “INDIAN DETOUR”: LOUIS DUMONT, THE INDIVIDUAL, AND LIBERAL POLITICAL THOUGHT IN POST-1968 FRANCE." Modern Intellectual History 12, no. 3 (December 15, 2014): 685–710. http://dx.doi.org/10.1017/s1479244314000699.

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Liberalism in France has typically been concerned with political, rather than economic, issues. Its classic texts—those of Constant, Guizot, and Tocqueville—were written in the aftermath of the Revolution, and reflected on the historical and political problems that grew out of it: the nature of the modern state, the rights and duties of the individual, and the nexus of institutions that mediated their relationship. These writings defined the contours of modern French liberalism, and became a key resource for thinkers in the late 1970s, notably Pierre Rosanvallon and Marcel Gauchet, who were looking for ways to revitalize the liberal-democratic project. In his 1985 study of Guizot, Rosanvallon could regret that “the question of liberalism in French political culture of the nineteenth century is ‘missing’ in contemporary thought.”1 If the task of political theory was to recover this intellectual tradition, what were the terms of the recovery? Which ideas were missing from the conceptual landscape of the 1970s to inspire it?

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Chhibber, Pradeep, Susan L. Ostermann, and Rahul Verma. "The State as Guardian of the Social Order: Conservatism in Indian Political Thought and Its Modern Manifestations." Studies in Indian Politics 6, no. 1 (April 3, 2018): 27–43. http://dx.doi.org/10.1177/2321023018762674.

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Conservative Indian political thought, in addition to being alive and well in contemporary discourse, has a long lineage. We explore the intellectual roots of this tradition by examining older and more contemporary writings ranging from the Manusmriti and the Ramayana to those of Gandhi and Maududi and place them in contrast to those of more liberal thinkers like Ambedkar and Nehru. We find that, in particular, the conservative idea of the ‘limited state’ has an extensive history embedded in sub-continental religions, religious practices and social norms. Central to the concept of the limited state is the belief that the state is subservient to society, the belief that dharma is ontological prior to the state, the belief that the king or leader must preserve the social order and the belief that individual reform is the primary source of social change. An understanding of this set of beliefs, and the idea of the limited state more generally, is important not only for understanding India’s past, but also for insight into contemporary politics. We demonstrate the continued vitality of these concepts through an examination of recent National Election Studies (NES) and World Values Survey (WVS) data.

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Mandal, Keshab Chandra. "INDIA IS A SPIRITUAL LEADER: MYTH OR REALITY." ANGLISTICUM. Journal of the Association-Institute for English Language and American Studies 12, no. 4 (June 15, 2023): 51. http://dx.doi.org/10.58885/ijllis.v12i4.51km.

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There is a buzzword in the world about India’s being a spiritual leader. The patriot classical Hindu protagonists are advocating vehemently for (re)establishing its old and golden image to the people, especially the students and youths in this vast country and the world as a whole. India just completed the celebration of Azadi ka Amrit Mahotsab (Nectar Festival of Freedom) by commemorating its 75th year of Independence (from 1947 to 2022). India, henceforth, decided to celebrate the next twenty-five years as the “Amrit Kaal” i.e., golden period (from 2022-2047). During this quarter century, the vision of India is to achieve a technology-driven and knowledge-based economy, reminisce with respect to the Indian struggle for independence and the sacrifice of the freedom fighters, and promote India’s heritage, culture, literature, and language. When the government of India upholds and prioritizes the promotion of its age-old tradition, culture, language, spirituality, and philosophy, a critical group of scholars and thinkers put up multiple problems and crises facing India in the present time. Therefore, a debate is going on regarding the issue of India’s role as a global leader as well as the spiritual master. The criticism and counter-arguments by scholars and social thinkers are neither wrong nor anti-national. This is the beauty and fine characteristic of modern Indian democracy, where every citizen enjoys the Right to Freedom of Speech and Expression, though with certain restrictions as enshrined in the Constitution. In the run of this debate, the Prime Minister and his team are determined to take India to such a height that every man on this earth can have a taste of its spiritual and philosophical honey juice. Now the question is - are Indian culture, heritage, philosophy, and spirituality so rich and exuberant? What are there in India’s philosophy, and spirituality, and the teachings of Indian sages and saints? Do they have created any impact ever upon the minds and activities of people anywhere in the world? Can India really show the path to the global leaders and general people to end war and conflicts, and bring forth peace and prosperity? This article seeks to examine all these questions and finally explores if the acclaim of India as a spiritual leader is appropriate or absurd.Keywords: India, spiritual leader, Indian philosophy, Indian scriptures, Amrit Kal, Indian yoga.

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Skorokhodova, Tatiana G. "“Discovery of Hinduism” in Religious Thought of the Bengal Renaissance." Changing Societies & Personalities 7, no. 1 (April 10, 2023): 173. http://dx.doi.org/10.15826/csp.2023.7.1.224.

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The aim of the article is to represent “Discovery of Hinduism” as a specific phenomenon of religious thought in the Bengal Renaissance of modern India. The phenomenon is a part of “Discovery of India” (Jawaharlal Nehru’s term) by Indian intellectuals, who thought on their country, society, civilization, history, and its future. The term “Hinduism” borrowed from the British missionaries and orientalists became convenient for the Bengal Renaissance intellectuals to think and comprehend their own native religious tradition. Based on the works by the Bengal Renaissance thinkers, the paper presents their role in creating the notion “Hinduism” as the term for all group of Indian religions, as well as in interpretation of it as one whole religion. The “discovery of Hinduism” began from the works by Rammohun Roy, who presented its image—tracing its origins back to monotheistic ideal of the Vedas. The “discovery of Hinduism” process can be divided into two phases: (a) invention of “monotheistic” image by the Brahmo Samaj, 1815–1857; (b) the perception and understanding of Hinduism at the second half of 19th century as “unity in diversity” and constructing of its concept by Neo-Hindu thinkers (Bankimchandra Chattopaddhyay, Swami Vivekananda, etc.). They created an image of Hinduism as a system of universal meanings and values and the core of social life and culture as well as the foundation cultural and political identity. The “discovery of Hinduism” by all Bengal intellectuals had many important consequences, one of which is positive and humanistic concept of Hinduism not only for their co-religionists and compatriots, but also for the outer world, primarily for the West. “Discovery of Hinduism” is an integral part of the history of thought, the kind of attempt “to gather India” in religious, social, and cultural spheres for public consciousness and mind.

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Belimova, Vlada. "The History of Philosophy in the Perspective of the Intercultural Philosophy: The Concept of Scharfstein." Polylogos 5, no. 2 (16) (2021): 0. http://dx.doi.org/10.18254/s258770110015854-1.

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The article examines a new trend in contemporary philosophical studies known as the ‘intercultural philosophy’ in the light of its connection with the history of philosophy. The intercultural philosophy claims to study various forms of world philosophical knowledge, from its own peculiar perspective, that reveal the ‘symphonic’, ‘polylogue’ character of interaction of world cultures and their philosophical traditions. This sets up a query to rethink the traditional attitude of the existing philosophical disciplines to the diversity of forms of world philosophy. Many works on the history of philosophy, created in the paradigm of the comparative philosophy, demonstrate the bias (sometimes in the form of unconscious mind predisposition of their authors) towards the ‘Orientalism’ with its typical tendency to judge the non-Western philosophical traditions (in particular of India and China) by their conformity with the standards of European philosophy. However, among the authors, who consider themselves to be comparative philosophers, one can also find those, who understanding the defect character of ‘Orientalism’, strive to look at the non-Western philosophical traditions open-mindedly – as the autonomous, integral systems of thought, which (together with the Western philosophy) form the polyphonic tune of the world philosophy. These thinkers are shaping a new intercultural trend in modern philosophy. Ben-Ami Scharfstein belongs precisely to this rare category of modern philosophers. He reflects his own position as a position of a ‘cultural comparativist’. In his exposition he avoids the traditional mode of studying of the philosophical tenets separately – belonging to different cultures and geographical loci, and claims that it is better to study world history of philosophy uniting the positions of Indian, Chinese and Western thinkers on the basis of the universal philosophical problems. The article underlines Scharfstein's methodology as a promising for comprehending and revising the history of philosophy from the intercultural perspective.

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Skorokhodova, Tatiana G. "Rammohun Roy and Pyotr Tchaadaev: Philosophers at the Crossroads of Western and Eastern Cultures." Voprosy Filosofii, no. 1 (2023): 186–97. http://dx.doi.org/10.21146/0042-8744-2023-1-186-197.

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Indian Rammohun Roy and Russian Pyotr Tchaadaev are juxtaposed as cross-cultural philosophers in Modern social thought. Being at the crossroads of the West and the East cultures in their countries, they have demonstrated the special resemblance in their worldviews and paradigm of thinking. Based on comparative analysis of philosophers’ existential circumstances and texts, the author describes them as ‘problematic thinkers’ (M. Buber) who destruct quietness in their societies, form the problematic field of social thought and philosophy in the epoch of modernization, and create grounds for the self-understanding by Indian and Russian societies. The conventional description of paradigm of thinking by Rammohun Roy and Pyotr Tchaadaev is presented in the article. The universalistic approach is laid down in the paradigm ground; it permit to search for a unity and universality in diversity of natural and human worlds. The unity discovers through relation of their own social reality with the Other one (this role plays the West). Problems are raised and resolved in special trajectory “understanding of the Otner – thinking on their Own – a creation of some project of Eastern – Western synthesis”. Owing to the paradigm as well as the raised themes R. Roy and P. Tchaadaev have created the epochs in the history of thought and culture in India and Russia respectively.

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Agnew, Éadaoin. "“Physically this universe is one”: Universal Unity in Swami Vivekananda’s Raja Yoga." Victorian Popular Fictions Journal 5, no. 2 (December 20, 2023): 41–57. http://dx.doi.org/10.46911/atyv2287.

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Swami Vivekananda’s Raja Yoga (1896), the focus of this article, is usually credited with starting the yoga renaissance in the late nineteenth century. The text marks a watershed moment in yoga history when Vivekananda translated and popularised the ancient Indian Yoga Sutras by the sage Patanjali as part of anti-colonial intercultural exchanges between east and west in the fin de siècle. The book’s transnational discourse drew from contemporary new physics and neo-Vedantic philosophy as well as Indian nationalism, pre-Freudian psychology, Western occultism, and modern ideas about physical health, and it issued a radical alternative to the binary oppositions on which imperialist and materialist ideologies rely. Vivekananda elucidates Patanjali’s yogic philosophy but, significantly, he also outlines a practical methodology for achieving Raja yoga’s goal of universal unity. He sets out a praxis that gradually breaks down the boundaries between mind and body, matter and energy, subject and object, and thereby transforms the individual in powerful and positive ways. It was an idealistic goal that appealed to various groups of unconventional heterodox thinkers at the fin de siècle, and it arguably contributed to the spiritual and political revolution that spread in subcultural forms, across Europe and America from the second half of the nineteenth century onward (Gandhi 2006: 121).

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Holiqova, Nargiza A. "BASIS AND PROMOTION OF NATURPHILOSOPHIC IDEAS IN THE PHILOSOPHY OF THE PEOPLES OF CENTRAL ASIA." JOURNAL OF LOOK TO THE PAST 4, no. 6 (June 30, 2021): 74–82. http://dx.doi.org/10.26739/2181-9599-2021-6-23.

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Today it is important to study the important ideas of Eastern philosophy in the field of natural science and important conceptual ideas in the teachings of thinkers on this subject. The need to study medieval Muslim philosophy In African countries, the question of the role of spiritual traditions, including traditions based on Beruni, in modern ideological life are of great importance.The concept of Eastern Aristotelianism was analyzed, representing not only the philosophical system or doctrine of Aristotle, but also rationalism, firmly associated with natural philosophy, and through it -medieval rationalistic philosophy. His relentless struggle for independence led to the spread of the achievements of Indian, Central Asian, Iranian and especially Greek scientific thought, which contributed to the development of secular science. In the 10th century, there were 17 madrasahs in Samarkand, in Samarkand alone, which during the Caliphate had a large library and an astronomical observatory, which are considered to have made a radical turn in cultural life

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Zhukova, L. E. "Vivekananda's «Universal Religion» Project: Essence and Prospects." Orientalistica 5, no. 3 (September 29, 2022): 504–21. http://dx.doi.org/10.31696/2618-7043-2022-5-3-504-521.

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The article discusses the concept of «universal religion», as reflected in the works by the world-famous Indian philosopher Swami Vivekananda. A lot of thinkers all over the world paid sufficient attention to the problem regarding the search for religious unity in human society. This problem still remains actual. Prevention of conflicts between various religions requires knowledge of historical approaches used and suggested by great public figures to their solution. Therefore, the study of Vivekananda’s ideas of «universal religion» is of a paramount importance. The present article aims to study the understanding of the idea of a single religion for the mankind as expressed by the Indian philosophers. Special attention is paid to the ideas regarding the Divine role in the «universal religion» project. The research is based on the hermeneutic analysis of Vivekan anda’s presentations and letters seen in the context of views on the possibility of existence of different faiths unity in the era of the Bengali Renaissance and nowadays. The article shows the philosopher’s attempt to reconcile the religions of the world on the basis of ideas which comprised the impersonal God of Advaita Vedanta. The article is concluded by some thoughts and suggestions regarding the development of the «universal religion» project as a component of the globalization process in the modern society.

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Taneeva-Salomatshaeva, Lola Z. "The all-Embracing Light of Divine Grace in the Theory and Practice of the Sufi Brotherhood of Chishti." Minbar. Islamic Studies 11, no. 1 (June 30, 2018): 65–98. http://dx.doi.org/10.31162/2618-9569-2018-11-1-65-98.

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Abstract: the author, on the basis of the Philosophical-Sufi studies of medieval Muslim scholars, the achievements of modern theoretical thought and independent argumentation, reveals the Sufi understanding of The Existence of God and the Way to Him. The source of the material was, first of all, the treatises of Indian Islamic thinkers written in Farsi: the work of Ali ibn Uthman al-Hudjwiri Kashf al-Mahdzhub li Abrar al-Kulub («Disclosure of the hidden behind the veil for those who have knowledge in the Mystery of Hearts») and the lithographic edition of Fava’eed al-Fouad «Useful [knowledge] for the Heart», owned by the Sheikh Nizamuddin Awliya – one of the most significant Sufi saints of the Order of Chishti. It is convincingly proven, how, using the words-labels, for example, Light and Heart and their connotations (Anwar – plural Absolute Light, Nur – Light, and also refracted or reflected Ray), one can come to the understanding that Nur is Light, Ray, Shine and Allah Himself. Thus, the creators of the monuments of medieval writing in the countries of the Muslim East asserted the religious paradigm according to which, thanks to the Unity of the Existence (vahdat al-wujud), the Light of Divine Grace embraces the entire universe: from the simple to the complex, and from it to the heart of the person who has gone through all the ways of perfection.

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Jamilah, Cucu, Ima Trimasary, Siti Lutfi Robi’atul Adawiyah, Imam Tabroni, Lie Jie, and Cai Jixiong. "Western Colonization and the Powerlessness of the Islamic World." International Journal of Educational Narratives 1, no. 4 (July 21, 2023): 180–83. http://dx.doi.org/10.55849/ijen.v1i4.340.

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Background. The Muslim world experienced several second peaks of glory during the reign of three great empires, the Ottoman, Safavid and Mughal (Indian) empires. Purpose. The purpose of this research is to reveal in depth the history of Islam during the 1800-1900 AD and broaden the horizons of knowledge for writers and readers. Therefore, it is necessary to reveal what factors caused the decline of Islam at that time as well as how the West dominated science at that time? Method. This research uses manuscript studies or known as research with the literature study method. The study of Islamic history texts in the modern period is also the object of this research which shows how this period displays the decline of Islam and the glory of the West. Results. The three great Islamic empires of the Ottomans, Safavids and Mughals, which were able to "alleviate" the image of Islam from backwardness and subsequently "restore" its reputation in international eyes, lasted only until the seventeenth century. In the following period, it fell back into an atmosphere of decline in many aspects, such as in the political and military fields, economics, and science. Conclusion. In addition, these three Islamic kingdoms did not have the same spirit in the development of science as happened during the first advancement period. Meanwhile, Europe experienced significant progress in various aspects, especially in science, due to the influence of thoughts from figures such as Ibn Rushd and European thinkers who created technological advances such as the steam engine.

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Sukumar, N. "Teaching Dalit Bahujan Utopias: Notes from the Classroom." CASTE / A Global Journal on Social Exclusion 4, no. 2 (October 30, 2023): 306–18. http://dx.doi.org/10.26812/caste.v4i2.678.

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The production of knowledge in India operates within a rarefied domain enclosed within the structures of caste, class, ethnicity and gender. This has enabled the unabashed peddling of one-dimensional epistemology of glorifying the past, justifying the prevalent social hierarchies and manufacturing consent for the existing social order. Periodically, the status quo was interrogated and the resultant debates are secreted within the pages of history. Rarely if ever, these contestations become a part of the pedagogy thereby igniting a quest for a more emancipatory social apparatus. This is not surprising as the reproduction of the symbolic power needs to be closely guarded. The ancient world considered land as the paramount resource and wars were waged to capture more territories. For the industrialized societies, capital was the source of sustenance but in the modern era, privilege and power based on knowledge is the magic mantra, the currency of socio-economic relations. This article revolves around the attempts made by the researcher to introduce a full-fledged course on Dalit Bahujan Political Thought1 at the Masters level in Delhi University. This intervention was opposed by the entrenched academia hailing from the privileged castes who wished to perpetuate their Brahmanicalweltanschaung. The texts/readings prescribed for the course were sought to be banned by the higher authorities. The pantheon of thinkers who advocated an Indian version of liberation theology was never engaged with at an ideological level. The everyday engagements with the students who joined the course and their interactions in the classrooms provide a multi-layered understanding of negotiating utopias. This article is based on discussions with various stakeholders—academic committees who decide on pedagogy, feedback from students and classroom engagements for more than five years.

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Abdul Majeed, Nazeer Ahmad. "International Seminar on Shah Wali-Allah's Thought." American Journal of Islam and Society 18, no. 3 (July 1, 2001): 142–45. http://dx.doi.org/10.35632/ajis.v18i3.2014.

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Ahinad ibn Abd al-Rahim, better known as Shah Wali-Allab of Delhi( 1703-1762), is perhaps the greatest intellectual figure of Islam in SouthAsia. An international seminar was organized on his thought (as containedin Hujjat-Allah al-Balighah) on February 20-22, 2001 by the Shah WaliAllahDehlavi Research Cell of the Institute of Islamic Studies, AligarhMuslim University, India.Wali-Allah was a prolofic writer in Arabic and Persian and a "syntheticthinker" like Al-Ghazali and ibn-Khaldun. He made his contribution onthe eve of the modem (colonial) period. The British in the Bay of Bengalhad their eyes set on Delhi, the Mughul seat of Muslim power. Deeplyconcerned, Wali-Allah understood his mission to be a two-fold reformationof "the religion and the state." With his favorite slogan "Back to theQur'an", he called for a complete change of the old order and sought to"reopen" the doors of jihad and ijtihad. In his resistance to the growing power of the Mrathas and Sikhs, he isbelieved to have set a tradition for the subsequent generations of MuslimIndia. Acclaimed variously by different Islamic groups as a reformer,a purifier, a revivalist and a modernizer, Wali-Allah is considered to be thespiritual and intellectual progenitor to a host of religio-political movementsin South Asia, including the Mujahidin movement, the Deobandmovement, the Aligarh movement and the Pakistan movement. Hisinfluence has also been acknowledged on the subsequent generations ofMuslim thinkers in the Indian subcontinent including Allama MuhammadIqbal and Mawlana Abul Aala Mawdudi.In his magnum opus, Hajjat-Allah al-Balighah (The ConclusiveArgument from God), Wali-Allah has worked out an "integrated scheme"of Shari'ah, or a theoretical basis for interpretation and applicationof Shari'ah against a background provided by his ideas of "humanpurposefulness" and "beneficial interests". He believed that his(pre-modern) age demanded a projection of Shari'ah with reasoned andconvincing "arguments", unraveling the secrets (deeper meanings) ofreligious symbols and injunctions ...

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CARTER, DAVID. "The Ecumenical Movement in its Early Years." Journal of Ecclesiastical History 49, no. 3 (July 1998): 465–85. http://dx.doi.org/10.1017/s0022046997006271.

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The year 1998 sees the fiftieth anniversary of the formation of the World Council of Churches. Great, but subsequently largely disappointed hopes, greeted it. The movement that led directly to its formation had its genesis in the International Missionary Conference of 1910, an event often cited in popular surveys as marking the beginning of the Ecumenical Movement. This paper will, however, argue that modern ecumenism has a complex series of roots. Some of them predate that conference, significant though it was in leading to the ‘Faith and Order’ movement that was, in its turn, such an important contributor to the genesis of the World Council.Archbishop William Temple, who played a key role in both the ‘Faith and Order’ and ‘Life and Work’ movements, referred to the Ecumenical Movement as the ‘great fact of our times’. This was a gross exaggeration. It is true that the movement engaged, from about 1920 onwards, a very considerable amount of the energy of the most talented and forward-looking leaders and thinkers of the Churches in the Anglican and Protestant traditions. It remained, however, marginal in the life of the Roman Catholic Church until Vatican II, despite the pioneering commitment of some extremely able people amidst official disapproval. Some leaders of the Orthodox Church took a considerable interest in the movement. However, both the official ecclesiology and the popular stance of most Orthodox precluded any real rapprochement with other Churches on terms that bore any resemblance to practicality. Even in the Anglican and mainstream Protestant Churches, the movement remained largely one of a section of the leadership. It attained little genuine popularity, a fact that was frequently admitted even by its most ardent partisans. One could well say that the Ecumenical Movement had only one really solid achievement to celebrate in 1948. This was the formation, in the previous year, of the Church of South India, the first Church to represent a union across the episcopal–non-episcopal divide. This type of union has yet to be emulated outside the Indian sub-continent.One of the aims of this article will be to try to explain why success in India went unmatched elsewhere. The emphasis will be on the English dimension of the problem, though many of the factors that affected the English situation also obtained in other countries in the Anglo-Saxon cultural tradition. This assessment must be balanced, however, by an appreciation of the real progress made in terms of improved and even amicable church relationships.

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Ali, Md Yousuf, and Osman Bakar. "ABUL KALAM AZAD’S IDEA OF RELIGIOUS PLURALISM FOR AN INCLUSIVE INDIAN NATIONALISM: A CIVILIZATIONAL REVISIT." Al-Shajarah: Journal of the International Institute of Islamic Thought and Civilization (ISTAC) 28, no. 2 (December 30, 2023): 343–65. http://dx.doi.org/10.31436/shajarah.v28i2.1720.

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Abul Kalam Azad (1888-1958), the first Minister of Education in independent India, was a towering figure in the modern subcontinent. A freedom fighter against British colonial rule following the steps of Syed Ahmad Khan (1817-1898), an Islamic thinker, and a champion of Hindu-Muslim unity, Azad was an intellectual-activist advocating an inclusive Indian nationalism. This article focuses on Azad’s idea of religious pluralism based on the doctrine of unity of religions (wahdat al-adyan) and how he related it to his vision of an inclusive Indian nationalism. It discusses the main ideas embodied in this vision, especially the interrelated ideas of national unity and integrity, communal solidarity and harmony, cultural cohesion, and the need for a comprehensive education system that would serve national unity and the well-being of all Indians. Azad’s idea of unity of religions is articulated in his well-known exegetical work The Tarjuman al-Qur’an, especially in his commentary on the “Opening Chapter” (Surah al-Fatihah) of the Qur’an. This article also shows that Azad emphasized on common religious and cultural values as a means of embracing others for partnership in a national unity movement.

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Cohen, Matt. "Hacking Colonialism." PMLA/Publications of the Modern Language Association of America 135, no. 3 (May 2020): 559–64. http://dx.doi.org/10.1632/pmla.2020.135.3.559.

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Listen: Dread, panic, and horror are the great teasers, and tragic wisdom is our best chance in a dangerous world.—Gerald Vizenor, Postindian ConversationsUntil that day . . .Until all are one . . .Continue the struggle . . .—Optimus Prime, in The Transformers: The Movie“American people are being pushed into new social forms because of the complex nature of modern communications and transportation, and the competing forms are neotribalism and neofeudalism,” the Standing Rock Sioux thinker Vine Deloria, Jr., wrote in 1970 (14). That insight was inspired in part by the work of Marshall McLuhan, which also led Deloria to suggest something even more provocative:Indian people are just as subject to the deluge of information as are other people. In the last decade most reservations have come within the reach of televisions and computers. In many ways Indian people are just as directed by the electric nature of our universe as any other group. But the tribal viewpoint simply absorbs what is reported to it and immediately integrates it into the experience of the group. . . . The more that happens, the better the tribe seems to function and the stronger it appears to get. Of all the groups in the modern world Indians are best able to cope with the modern situation.

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ROY, TIRTHANKAR. "Economic History of Early Modern India:A response." Modern Asian Studies 49, no. 5 (June 4, 2015): 1657–66. http://dx.doi.org/10.1017/s0026749x14000602.

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The review article onEconomic History of Early Modern India(Routledge, London, 2013;Economic Historyfrom now on) by Shami Ghosh is both a review of the book and a series of arguments about how eighteenth-century Indian history should be interpreted. These arguments suggest a few hypotheses about the pattern of economic change in this time (1707–1818), which are presented as an alternative to what the book thinks it is possible to claim, given the current state of knowledge. In pursuing the second objective, which is to seek fresh interpretation, Ghosh recommends reconnecting Indian regions with global economic history more firmly than is in evidence in the book. Overall, the article subjects the book to a close reading, and outlines a research programme that will surely help further the discourse on the eighteenth century.

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Shaw, R. Daniel. "Beyond Syncretism: A Dynamic Approach to Hybridity." International Bulletin of Mission Research 42, no. 1 (June 13, 2017): 6–19. http://dx.doi.org/10.1177/2396939317708954.

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The term “syncretism” has had a difficult life. Despite blending positive and negative ideas, in Christian mission circles syncretism has become almost exclusively negative. Rather than yet another attempt to redeem the term, this article seeks to promote “hybridity” as a more neutral term, reflecting the reality of doing mission in our contemporary globalized yet increasingly particularized world. Drawing on the Indian postmodernist Homi Bhabha, the First Nations thinker Richard Twiss, and other recent writers, I seek to challenge our “modern mission” perspective and move toward accounting for biblical principles that pertain to all of Christianity in every local context.

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Zhukova, Lyubov. "Preaching of the personal impersonal God in the teachings of Swami Vivekananda." St. Tikhons' University Review 111 (February 29, 2024): 93–109. http://dx.doi.org/10.15382/sturi2024111.93-109.

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The article examines the concept of God presented in the teachings of the world famous Indian religious reformer and public figure Swami Vivekananda. The thinker seeks to reconcile the understanding of God in Hinduism and Western religious traditions, and therefore argues that God has both personal and impersonal aspects at the same time. The purpose of the research is to reveal the essence of the idea of a personal impersonal God proposed by Vivekananda, as well as to clarify the possibilities and conditions for the predominance of one aspect of God over another. Modern philosophers distinguish three approaches to the consideration of God as a person: God is a person and so personal, God is non-personal, and so is not a person, God is a personal non-person. The article takes the characteristics of the personal existence of God in Christianity as the basis for understanding God as a person in the views of the Indian thinker. To estimate the presentation of the personal aspect of God by Vivekananda, a combination of approaches is used: declarative, anthropocentric, attributive, substantive-hypostatic and biographical. The declarative approach points to the equivalence of the personal and impersonal aspects of God in Vivekananda's views, the anthropocentric and attributive approaches speak of the predominance of the personal aspect of God. The substantial-hypostatic approach demonstrates the philosopher's attitude to God as a substance, but not a hypostasis, which is characteristic of Indian religious metaphysics. The biographical approach indicates the displacement of the impersonal aspect of God by the personal aspect. The study concludes that Vivekananda's views on the idea of a personal impersonal God must be placed between the ideas of proponents of the impersonal Absolute and theistic personalists who consider God as a person and so personal. The author considers the influence of socio-historical conditions of the formation of Indian society at the turn of the XIX-XX centuries to be the reason for the closeness of the philosopher's views to theistic personalism. The philosopher built his religious and philosophical teaching taking into account the need to educate a free personality for a future independent India. Therefore, God in Vivekananda's views has acquired the characteristics of a personality in its modern understanding.

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Pendyurina, Lyudmila. "Issues of personal self-realization in the concept of education by J. Krishnamurti." SHS Web of Conferences 70 (2019): 05007. http://dx.doi.org/10.1051/shsconf/20197005007.

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The article discusses the problems of individual development and self-development, put forward in the teachings of the Indian thinker J. Krishnamurti, explores the specifics of the humanistic approach in the modern cultural educational space. The author analyzes the content of the cultural-like and cultural-creation paradigm of J. Krishnamurti’s education and upbringing, reveals its main ideas and provisions, traces the ways of forming psychological and mental attitudes that have internal constant value. The article gives an analysis of the projective pedagogical and educational decisions of J. Krishnamurti, allowing you to change the idea of education as an information-cognitive process and remove the narrowly focused scientific and utilitarian principles of its construction.

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KUMAR, AISHWARY. "AMBEDKAR'S INHERITANCES." Modern Intellectual History 7, no. 2 (July 1, 2010): 391–415. http://dx.doi.org/10.1017/s1479244310000132.

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B. R. Ambedkar (1891–1956), the radical Indian anti-caste thinker, left unfinished a critical corpus of works on “Revolution and Counter-Revolution in Ancient India”, a fragment of which was provisionally titled “Essays on the Bhagavad Gita”. This essay engages with that corpus, situating Ambedkar's encounter with the Gita within a much broader twentieth-century political and philosophical concern with the question of tradition and violence. It interrogates the excessive and heterogeneous conceptual impulses that mediate Ambedkar's attempt to retrieve a counterhistory of Indian antiquity. Located as it is in the same Indic neighborhood from which a radical counterhistory of touchability might emerge, the Gita is a particularly fraternal and troubling text for Ambedkar. Yet his responsibility towards the Gita comes to be hinged not upon evasion but rather upon an exaggeration of its hermeneutic power; that is, upon his painstaking inflation of the Gita's willfully modern interest in instituting the universal. Ambedkar's relentless struggle to annihilate this universality of the Gita would have to be founded upon another universality, at once destructive, excessive and counterlegislative. In this unfinished attempt to recuperate the ideality of the universal, this essay asks, does Ambedkar himself become the most thorough modern practitioner of the Gita?

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Wilkinson, Tim. "FINE-TUNING THE MULTIVERSE." Think 12, no. 33 (2013): 89–101. http://dx.doi.org/10.1017/s1477175612000292.

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Gottfried Wilhelm Leibniz (1646–1716) was quite a thinker. As a philosopher, he made major contributions to epistemology, logic, the philosophy of religion and metaphysics. He was also an accomplished scientist, historian, and linguist. In mathematics, he built the first (admittedly somewhat unreliable) calculating machine able to perform all four elementary arithmetical operations, and devised the first proper formulation of binary numbers. Although Chinese and Indian scholars had developed several types of rudimentary binary notation centuries earlier, the number system at the heart of every modern computer was put together by Leibniz. As if that were not enough to guarantee his immortality, he also developed calculus independently of Isaac Newton, and it is mostly Leibniz's version that survives in our textbooks, due to his superior notation.

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Douglas, Andrew J. "Democratizing Dialectics with C.L.R. James." Review of Politics 70, no. 3 (2008): 420–41. http://dx.doi.org/10.1017/s0034670508000697.

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AbstractThis essay explores the work of C.L.R. James in an effort to rethink the democratic import of dialectical thought. James is best known as a West Indian Marxist and the author of The Black Jacobins, but he is also a deeply democratic thinker and a creative reader of Hegel. Alongside the more orthodox Marxist strand of his thought, James develops a mode of dialectical reflection that is attentive to a sense of democratic uncertainty and that aims to enrich political participation among ordinary citizens. By thinking both with and against James, and by exploiting the ambiguities in his postwar writings on dialectics and American democratic culture, I argue that James inspires a kind of participatory democratic ethos grounded in the language and conceptual resources of Hegelian humanist thought and modern dialectical reflection.

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Paunksnis, Šarūnas. "The lost identity of Mother India: Rape, mutilation and a socio-political critique of Indian society." Acta Orientalia Vilnensia 11, no. 2 (January 1, 2010): 63–76. http://dx.doi.org/10.15388/aov.2010.3647.

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Vytautas Magnus UniversityThe article discusses a film by Deepa Mehta, a filmmaker who is a part of the so-called Indian Parallel Cinema, and a critic of Indian culture and society. The main argument of the article is that in the landmark film Earth, Mehta portrays a character to personify the idea of Mother India. Mehta’s vision of Mother India is rendered psychoanalytically as being raped by her sons—something that had started during the partition of India and continues till our times. The article introduces and re-thinks categories of Indianness, rape, alienness, which are vital to our understanding of contemporary Indian culture and society. One of the main operating categories of the article is identity—what it means in our modern times, and what it means to lose it—something that happened in 1947 during the partition, and is still continuing. The article also stands in opposition to the traditional understanding of the Mother—in contemporary times, as it is argued, Mother is not cherished by her Sons, instead, she is raped and mutilated, as a consequence of ontological insecurity and desire for identity.

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Zhukova, Liubov Evgen'evna. "The philosophical views of Swami Vivekananda in the commentary on the Yoga Sutras of Patanjali." Философия и культура, no. 8 (August 2022): 24–37. http://dx.doi.org/10.7256/2454-0757.2022.8.37533.

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The article is devoted to the philosophical views of Swami Vivekananda, reflected in his commentary on the Yoga Sutras of Patanjali. The text under study is one of the few Indian commentaries on the Yoga Sutras translated into Russian. The object of the study is a widespread translation of the commentary, made and published by Ya. K. Popov in 1906. The popularity of yoga as a health-improving practice increases interest in its spiritual component, therefore, the study of Vivekananda's commentary on the Yoga Sutras seems to be an urgent task. The purpose of this article is to analyze Vivekananda's commentary for the authenticity of the transmission of the content of the ancient text and the reflection of the teachings of the Bengali thinker. Since Vivekananda's commentary on the Yoga Sutras has not been studied by domestic orientalists, and has not received comprehensive coverage in foreign studies, the results of his analysis contain scientific novelty. Using the hermeneutical method, it is revealed that the philosopher forms a commentary on the ancient text mainly to demonstrate the basics of his teaching. Vivekananda's work expresses his Orient-centric position, as well as the author's beliefs in accordance with the provisions of yoga to his contemporary science. Since the philosopher's views are in line with Advaita Vedanta, the ontological foundations of yoga are interpreted by him according to this philosophical school. The commentary of the late XIX century anticipates modern ideas of the healing potential of yoga and the superiority of experienced knowledge of the Divine, and also demonstrates the predictive talent of the Bengali thinker.

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Nilanka Chatterjee. "Teachings from Indian Management: The Spirit of Selfless Service." Management Insight 19, no. 01 (June 27, 2023): 15–23. http://dx.doi.org/10.21844/mijia.19.1.2.

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Increasingly , a need has emerged to justify the relevance of Indian Management in today’s organisational context and the search toexplore how the Indian shastras , containing the universal and spiritual values of mankind , can help in creating the value based Managersand enlightened leaders who can shape the environment, systems and organisations, where people can work together in joy, offering theirbest for the good of the society , not in competition and tension but in the spirit of camaraderie and bonhomie. The author has clearly triedto bring out that according to Indian Management the concept of work does not merely revolve around meeting our basic needs (food,clothing and shelter) but also it is our opportunity to grow towards infinite perfection and joy. Through attending various conferences andseminars, the author is of the conviction that Indian Shastras have a lot to contribute for managerial processes like Human ResourceManagement, Leadership, productivity, motivation, self -development, organisational effectiveness, corporate governance etc. Theauthor is of the opinion that understanding the Indian behaviour and ethos will help us to come out with an approach and right kind ofManagement style to create harmony and industrial peace. Through this research paper the author has tried to establish relevance ofIndian Management and tried to explain how the work ideals can be applied and have been successfully applied for improved individualproductivity and organisational effectiveness. The author feels privileged to present this bouquet of universal values and ideals to thepractising modern Managers and industry leaders, marked with a a flavour of Indian Wisdom so that in and through excellence in ourwork , we may develop and grow and achieve the penultimate goal of our personal and professional life.Design/methodology/approach: Based on literature review and the contemporary work done the most critical need today in businessleadership is a new kind of leader: authentic leader- and the Indian Management approach can serve as a platform in evaluating theleadership traits and competencies. The efforts involved in evolving and implementing the Indian Management strategies are outlinedthat can be used in developing and inculcating a new culture for leader development and leadership readiness.Findings: The Indian Management approach can pave a new pathway to the corporate culture and is depicted as a means for gauging andevaluating the existing leadership pipeline in an organisation revolving around the scope of this work.Practical implications: Indian Management concepts can help organisations achieve the mission critical goals- helping its leaders tosustain and succeed in uncertain business environment leveraging through the organisational competencies – unleashing the unlimitedpotential.Originality/value: An original piece of work, this research paper can be of immense value not only for the academicians but also for theHR and Talent Development professionals, more in terms of identifying, nurturing and developing vibrant business leaders and thinkersof tomorrow.Keywords: Indian Management, Ethos, Spirituality, Managerial Effectiveness, Models, Systems

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Krivushin, Ivan. "The Origins of American Indians in the European Historical Thought of the Sixteenth Century." Novaia i noveishaia istoriia, no. 4 (2023): 60. http://dx.doi.org/10.31857/s013038640025122-2.

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The aim of the article is to identify the main features of the approach of historical thought of the sixteenth century, first and foremost that of Spain, to the question of the origin of the indigenous peoples of the Americas. In general, this problem remains poorly studied in recent historiography (with the exception of the works of Lee Huddleston and Vladimir Acosta), although it is associated with one of the most important aspects of European understanding of the reality of the New World, not yet known to them, whether it be ethnic, spatial, historical. The main task of the author is to try to explain the fact that the study of the origin of the Indians, despite the abundance of various theories (Phoenician, Carthaginian, Hebrew, Ophirian, etc.), remained on the periphery of interest of European writers and thinkers throughout the sixteenth century. To answer this question, the author analyses the writings of some Renaissance writers (Fernando Colón, Cabello Balboa, José de Acosta, Gregorio García) who addressed this issue in order to identify the methods and ways of argumentation that they used in this case. The most popular of them, as shown in the article, were the analysis of the content of historical sources based on common sense, and the method of cultural and anthropological comparison of present inhabitants of the New World with ancient and modern peoples of the Old One. The article concludes that the European historical thought of the Renaissance eventually recognized its inability to answer the question of the origin of the Indians due to the extreme scarcity of historical data at its disposal and the irrelevance of the tools of historical analysis that it had.

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Venugopal, C. N. "POLITY, RELIGION AND SECULARISM IN INDIA: A STUDY OF INTERRELATIONSHIPS." POLITICS AND RELIGION IN CONTEMPORARY INDIA 7, no. 1 (June 1, 2013): 21–40. http://dx.doi.org/10.54561/prj0701021v.

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In most parts of the world, the political processes have arisen out of social matrix. Tribes, clans, castes, classes have existed around a social organization. Economy, polity, religion, family and kinship networks have operated under a social framework. When Aristotle said that man is a political animal he had in mind the social element. In ancient Greece the political and the social were interdependent. F.D. Coulanges in his study of ancient cities noted that in Greek city states, the political activities of free citizens (who excluded women and slaves) were associated with social and religious duties and obligations. The people who gathered at the public forum participated in city cults which honoured their ancestors and deities and subsequently engaged themselves in political discussion. The Roman cities also had similar cuts which were led by the senators in the presence of citizens. The modern states have treated political work as a formal process which is independent of other factors. At present, the direct participation of people in politics has become a thing of the past. The domestic element has almost vanished due to the rise of representative democracy. J. Habermas has stated that in the post – 17th century Europe the public sphere has disappeared, because the direct participation of people in the city councils has mostly disappeared. Harold Laski, the British thinker, has observed in a cryptic way the today public opinion is neither public nor opinion. In other words, politicians have taken over the functions of public who previously expressed their opinion freely. The Indian society has not only been multi-ethnic but also multi-religious. Indian religions are pantheistic in which the nature is seen as a manifestation of divinity. By contrast of the monotheistic religions of West Asia the divinity was withdrawn from nature and made transcendental. In the Pre-Christian era (at the time of the rise of Jainism and Budhism) there were numerous small-scale republics in the North. We find references to them in the Budhist Jatak tales (composed both Pali and Sanskrit). These small tales had a strong demotic character: 1 Cell phone number: (+91) 80-3240 8782 22 ПОЛИТИКА И РЕЛИГИЈА У САВРЕМЕНОЈ ИНДИЈИ ПОЛИТИКОЛОГИЈА РЕЛИГИЈЕ бр. 1/2013 год VII • POLITICS AND RELIGION • POLITOLOGIE DES RELIGIONS • Nº 1/2013 Vol. VII they elected their rulers mostly on merit; there was widespread participation of people in the political affairs. In 3rd century B.C. Alexander reached the borders of India; this even gave rise to a socio-political ferment. Although Alexander abruptly returned to Macedonia, Chanakya (also known as Kautilya) used the threat of Greek invasion to mobilize the people towards building a central state. He inspired Chandragupta (a warrior) to establish the Mauryan state in eastern India. Thereafter, many such states came up in different parts of India. In spite of their aggressive or despotic tendencies, these large states brought about social stability. By decree they protected the many ethnic groups which were getting absorbed into the caste system. Although the caste system was hierarchic, yet it was based on reciprocal ties. Besides, they laid the foundations for socio-economic development. In the southern peninsula the village councils known as panchayats became highly effective in the rural areas. These panchayats controlled land, fostered community participation in the village affairs and punished the wrong-doers. The southern kings never disturbed their autonomy. In the north also the village panchayat flourished till the 10th century. In the wake of British rule (17th century) these village councils declined. Radhakamal Mukerjee, the Indian sociologist, described them as “democracies of the East”. Although many Indians are not educated, they have exercised intelligence in choosing their representative for assembly and parliament. This is largely due to the legacy of the panchayats. The Indian political systems have been traditionally guided by two types of juridical texts. I. The dharmashastras (composed by Manu and others). II. The nitishastras (such as Kautilya’s Arthashastra, Shukra’s Nitisara and Bhisma’s address to the princes in Mahabharata which is known as Shantiparva). The texts of the first type laid down rules for conducting cacred duties, codes of conduct, punishment for transgression. The texts of the second type deal with more mundane matters related to agriculture, irrigation, imports and exports and military organization. It is here that Indian secularism originated. In other words, the rulers protected both sacred and secular pursuits of their subjects. The Indian rulers (Hindu, Budhists and Jaina) followed the same texts in administering justice, conducting warfare against the invaders and maintaining internal peace. Further, the two ancient systems of Indian philosophy – Vaisheshika and Samkhya were highly ratiocinative. They laid the foundations for developments in Indian science. Alburini, the Persian scholar, described in detail India’s developments in science, mathematics and astronomy in the 10th century AD. This clearly shows that Indian religions have not opposed science which is a secular activity. The Indian constitution (1951) has not seen any contradiction between religion and secularism. Both types of activities are legitimate in India. All people of India have freedom of worship; only condition is that one religious group should not interfere in the religious life of another group. However, in the recent years the Hindu, Sikh and Muslim militant groups have arisen and disturbed the social POLITICS AND RELIGION IN CONTEMPORARY INDIA 23 C.N. Venugopal , POLITY, RELIGION AND SECULARISM IN INDIA: A STUDY OF INTERRELATIONSHIPS • (pp 21-40) harmony. These tensions and problems will be more fully analyzed in the larger version of this paper.

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Sharif al Mujahid. "Muslim Nationalism." American Journal of Islam and Society 2, no. 1 (July 1, 1985): 29–40. http://dx.doi.org/10.35632/ajis.v2i1.2922.

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Muhammad Iqbal (1877-1938) was a man of great many ideas-sublime and serene, dynamic and romatic, provocative and profound.He was both a great poet and a serious thinker; but in poetic works liesenshrined most of his thought. It seems rather platitudinous to say, but itis important to note, that a poet is essentially a man of moods, and enjoysa sort of poetic license which is scrupulously denied to a prose-writer.Since a poet usually gives utterance to his reactions to a given situation,his utterances and ideas need not always be compatible with one another.Such was the case with Iqbal.During his poetic career, spanning some four decades, Iqbal hadimbibed, approved, applauded and commended a great many ideas -ideas which occupied various positions along the spectrum on thephilosophic, social, and political plane. Thus, at one time or another, hecommended or denounced nationalism; propagated pan-Islamism andworld Muslim unity; criticised the West for its materialism, for its cutthroatcompetition and for its values while applauding the East for itsspiritualism and its concern for the soul; and condemned capitalismwhile preaching “a kind of vague socialism.”’ While, on the one hand, hesteadfastly stood for “the freedom of ijtihad with a view to rebuild thelaw of Shari’at in the light of modern thought and experience,” and evenattempted to reformulate the doctrines of Islam in the light of twentiethcentury requirements a la St. Augustine, he, on the other, also defendedthe orthodox position and the conservatism of Indian Islam on somecounts. Though “inescapably entangled in the net of Sufi thought," heyet considered popular mysticism or “the kind of mysticism whichblinked actualities, enervated the people and kept them steeped in allkinds of superstitions” as one of the primary causes of Muslim declineand downfall.It is to this aspect of Iqbal that Professor Hamilton A.R. Gibb wasreferring when he suggested: ...

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V, Gunapalasingam, Baskaran T, and Mumthaj Sameem M.S.J. "Sister R.S. Subbalakshmi's Role in the Renaissance of Hindu Community : A special study based on the Educational standard of Tamil Nadu women in 19th and 20th Centuries." Indian Journal of Tamil 4, no. 1 (February 9, 2023): 1–12. http://dx.doi.org/10.54392/ijot2311.

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The rise and fall of Hindu Community in India is a historical phenomenon. There are various personalities who dedicated themselves to the renaissance of them, regardless of victory or defeat in their efforts. Though the Hindu community seemed to advance in a number of fields in Tamil Nadu especially during the 19th and 20th centuries despite various forms of oppression and destruction. Under- age marriage was among many other factors that resulted in the backwardness of the society. In such a backdrop, the role played by a number of female personalities was immensely commendable for the reawakening activities. R.S. Subbalakshmi, Dr. Muthulatchumi Rettiyar, Sarojini Naidu, etc are a few to be added to the list of the reformers who tirelessly put all their efforts for the reawakening of Tamil women. Most notably, R.S. Subbalakshmi successfully carried out her mission towards the educational renaissance of widows. Her service has to be specially noted for her careful forward without getting caught into the clutches of the British rulers, instead obtaining their cooperation and support. She carried out her educational activities adopting the modern educational reforms of the British, while preserving the national heritage of India. The Institutions such as Saratha Ashram, Sri Saratha United Women Society, Sri Saratha Vidyalayam, which played a major role in the educational renaissance of the South Indian women, were established by her. She had to encounter untold hardships to operate those Institutions which brought a turning point in a number of educated women. Since she undertook her activities irrespective of societal differences, the rulers, philanthropists and well wishers offered their fullest support and assistance. Her activities were pioneer for the creation of other social organizations and Institutions. She is to be regarded as a forward thinker who always thought of the well being of not only the women of Tamil Nadu but of the whole South India.

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Dorfman, Michael. "Putting the Madhyamaka Trick in Context: A Contextualist Reading of Huntington’s Interpretation of Madhyamaka." Buddhist Studies Review 31, no. 1 (July 24, 2014): 91–124. http://dx.doi.org/10.1558/bsrv.v31i1.91.

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In a series of works published over a period of twenty five years, C.W. Huntington, Jr. has developed a provocative and radical reading of Madhyamaka (particularly Early Indian Madhyamaka) inspired by ‘the insights of post- Wittgensteinian pragmatism and deconstruction’ (1993, 9). This article examines the body of Huntington’s work through the filter of his seminal 2007 publication, ‘The Nature of the M?dhyamika Trick’, a polemic aimed at a quartet of other recent commentators on Madhyamaka (Robinson, Hayes, Tillemans and Garfield) who attempt ‘to read N?g?rjuna through the lens of modern symbolic logic’ (2007, 103), a project which is the ‘end result of a long and complex scholastic enterprise … [which] can be traced backwards from contemporary academic discourse to fifteenth century Tibet, and from there into India’ (2007, 111) and which Huntington sees as distorting the Madhyamaka project which was not aimed at ‘command[ing] assent to a set of rationally grounded doctrines, tenets, or true conclusions’ (2007, 129). This article begins by explicating some disparate strands found in Huntington’s work, which I connect under a radicalized notion of ‘context’. These strands consist of a contextualist/pragmatic theory of truth (as opposed to a correspondence theory of truth), a contextualist epistemology (as opposed to one relying on foundationalist epistemic warrants), and a contextualist ontology where entities are viewed as necessarily relational (as opposed to possessing a context-independent essence.) I then use these linked theories to find fault with Huntington’s own readings of Candrak?rti and N?g?rjuna, arguing that Huntington misreads the semantic context of certain key terms (tarka, d???i, pak?a and pratijñ?) and fails to follow the implications of N?g?rjuna and Candrak?rti’s reliance on the role of the pram??as in constituting conventional reality. Thus, I find that Huntington’s imputation of a rejection of logic and rational argumentation to N?g?rjuna and Candrak?rti is unwarranted. Finally, I offer alternate readings of the four contemporary commentators selected by Huntington, using the conceptual apparatus developed earlier to dismiss Robinson’s and Hayes’s view of N?g?rjuna as a charlatan relying on logical fallacies, and to find common ground between Huntington’s project and the view of N?g?rjuna developed by Tillemans and Garfield as a thinker committed using reason to reach, through rational analysis, ‘the limits of thought.’

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Rios Llamas, Carlos. "La complejidad del cuidado del cuerpo en ambientes obesogénicos / The Complexity of Pampering Obesogenic Environments." Revista Internacional de Ciencias Sociales 5, no. 1 (March 30, 2016): 103–11. http://dx.doi.org/10.37467/gka-revsocial.v5.473.

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ABSTRACTFoucault conceived the human being as defined by biopower forces. After that, the industrial society treated the body as an element of the production process, and the care of the self was derived to healthcare institutions. Recently, Paula Sibilia studied the industrial human being from the capitalism on his transformation through technology and digital hybrids. She thinks that the human body could be at the end in the form we know it. But in the perspectives of both Foucault and Sibilia, the body projects could be at their own obsolescence because they leave a key element aside: the obesogenic environment which is implicit into the current modern technological society. This abstract pretends to visualize how body projects and modernity are interconnected and confronted, from their assumptions and fundamentals, against obesity. RESUMENDe acuerdo con Faucault el cuerpo humano es modelado a partir de dispositivos que corresponden con las formas de poder y con las funciones que se le asignan en una sociedad y en una situación espaciotemporal específica. En esta lógica, el cuidado del cuerpo frente a la obesidad como amenaza, se habría de estudiar desde el entorno social y su evolución en las últimas décadas. Así, mientras que a mediados del siglo XX, las sociedades industriales definieron el cuerpo por su utilidad en los procesos de producción, y el cuidado de uno mismo se derivó a las instituciones como garantes del bienestar, en las últimas décadas las hibridaciones tecnológicas y digitales amenazan el cuerpo biológico y cultural en la forma que lo conocemos. Algunos autores indican que esta forma de cuerpo podría llegar a su fin ante la imbricación de nuevos aditamentos como prótesis, dopaje y alteraciones quirúrgicas. En una lectura desde el margen de los avances en el campo tecnocientífico y biopolítico, todos los proyectos de corporeidad encontrarían hoy su propia obsolescencia ante la obesidad que se instituye como pandemia y que amenaza al cuerpo desde la cultura, la medicina, la economía, la política y los estudios ambientales. Es oportuno, entonces, develar los vínculos entre el cuidado del cuerpo y la contemporaneidad, y desde la obesidad como amenaza de los supuestos avances tecnocientíficos. Por eso, en la conceptualización de “ambientes obesogénicos” se abre una posibilidad para analizar el proyecto contemporáneo de cuerpo desde los espacios donde se construye y se modela su cuidado, y a partir de sus formas de resistencia ante los cambios tecnocientíficos.

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Watson, David, David Watson, Barbara Yorke, Dale Hoak, Sophie Tomlinson, Simon Barker, Ben Lowe, et al. "Reviews: History Matters: Patriarchy and the Challenge of Feminism, History and its Limits: Human, Animal, Violence., a Companion to Bede, Selling the Tudor Monarchy: Authority and Image in Sixteenth-Century England, Staging the Old Faith: Queen Henrietta Maria and the Theatre of Caroline England, 1625–1642, Unto the Breach: Martial Formations, Historical Trauma, and the Early Modern Stage, the Ends of Life: Roads to Fulfilment in Early Modern England, Shakespeare's Foreign Worlds: National and Transnational Identities in the Elizabethan Age., Ars Reminiscendi: Mind and Memory in Renaissance Culture, Women Writing History in Early Modern England, Romanticism and Popular Culture in Britain and Ireland, Native Americans and Anglo-American Culture, 1750–1850: The Indian Atlantic, Debating the Slave Trade: Rhetoric of British National Identity, 1759–1815, Posting It, the Victorian Revolution in Letter Writing, the Tragi-Comedy of Victorian Fatherhood, the Transatlantic Indian, 1776–1930, Evelyn Sharp, Rebel Woman, 1869–1955, Gertrude Stein and the Making of an American Celebrity, the Oxford Critical and Cultural History of Modernist Magazines, the Literature of the Irish in Britain: Autobiography and Memoir, 1725–2001, Emmanuel LevinasJudithM. Bennett, History Matters: Patriarchy and the Challenge of Feminism , Manchester University Press, 2007, pp. 214, £25.DominickLacapra, History and its Limits: Human, Animal, Violence. Cornell University Press, 2009, pp ix + 230, $59.95, $19.95.GeorgeHardin Brown, A Companion to Bede , The Boydell Press, Anglo-Saxon Studies 12, 2009, pp. ix + 167, £45; GunnVicky, Bede's Historiae. Genre, Rhetoric and the Construction of Anglo-Saxon Church History , The Boydell Press, 2009, pp. 256, £50.KevinSharpe, Selling the Tudor Monarchy: Authority and Image in Sixteenth-Century England , Yale University Press, 2009, pp. xxix + 588, £30.RebeccaA. Bailey, Staging the Old Faith: Queen Henrietta Maria and the Theatre of Caroline England, 1625–1642 , Manchester University Press, 2009, pp. xv +265, £50.PatriciaA. Cahill, Unto the Breach: Martial Formations, Historical Trauma, and the Early Modern Stage , Oxford University Press, 2008, pp. x + 227, £50.KeithThomas, The Ends of Life: Roads to Fulfilment in Early Modern England , Oxford University Press, 2009, pp. xvi + 393, £20.CaroleLevin and WatkinsJohn, Shakespeare's Foreign Worlds: National and Transnational Identities in the Elizabethan Age. Cornell University Press, 2009, pp. xi + 217, $45.DonaldBeecher and WilliamsGrant (eds), Ars Reminiscendi: Mind and Memory in Renaissance Culture , Centre for Reformation and Renaissance Studies (Toronto), 2009, pp. 440, CDN$37.MeganMatchinske, Women Writing History in Early Modern England , Cambridge University Press, 2009, pp. ix + 240, £55.PhilipConnell and LeaskNigel (eds), Romanticism and Popular Culture in Britain and Ireland , Cambridge University Press, 2009, pp. xiv + 317, £50.TimFulford and HutchingsKevin (eds), Native Americans and Anglo-American Culture, 1750–1850: The Indian Atlantic , Cambridge University Press, 2009, pp. xi + 263, £50.SrividhyaSwaminathan, Debating the Slave Trade: Rhetoric of British National Identity, 1759–1815 , Ashgate, 2009, pp. xiii+245, £50.CatherineJ. Golden, Posting It, The Victorian Revolution in Letter Writing , University Press of Florida, 2009, pp xvii + 299, $69.95.ValerieSanders, The Tragi-Comedy of Victorian Fatherhood , Cambridge University Press, 2009, pp. xii + 246, £50.KateFlint, The Transatlantic Indian, 1776–1930 , Princeton University Press, 2009, pp. xv + 376, $39.50.AngelaV. John, Evelyn Sharp, Rebel Woman, 1869–1955 Manchester University Press, 2009 pp xv + 281, £15.99 pb.KarenLeick, Gertrude Stein and the Making of an American Celebrity , Routledge, 2009, pp. xiii + 242, £65.PeterBrooker and ThackerAndrew (eds), The Oxford Critical and Cultural History of Modernist Magazines , Oxford University Press, 2009, pp. xvii + 955, £95.LiamHarte (ed.), The Literature of the Irish in Britain: Autobiography and Memoir, 1725–2001 , Palgrave Macmillan, 2009, pp. xl + 301, £55.HandSeán, Emmanuel Levinas , Routledge (Routledge Critical Thinkers Series), 2009, pp. xiv + 138, £55.00, £12.99 pb." Literature & History 19, no. 2 (November 2010): 87–113. http://dx.doi.org/10.7227/lh.19.2.6.

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Ramaswamy, Mahesh, and S. Asha. "Caste Politics and State Integration: a Case Study of Mysore State." International Journal of Area Studies 10, no. 2 (December 1, 2015): 195–219. http://dx.doi.org/10.1515/ijas-2015-0009.

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Abstract The subject of unification is as vibrant as national movement even after 58 years of a fractured verdict. More than to achieve a physical conjugation it was an attempt for cultural fusion. The aspiration for linguistic unification was a part of the national discourse. The movement, which began with mystic originations, later on turned out to become communal. Political changes during 1799 A.D. and 1857 A.D. changed the fortunes of Mysore state and ultimately led to its disintegration and became the reason for this movement. The concept of unification is akin to the spirit of nationalism, against the background of colonial regime assigning parts of land to different administrative units without taking into consideration the historical or cultural aspects of that place. Kannadigas marooned in multi lingual states experient an orphaned situation got aroused with the turn of nineteenth century. The problem precipitated by the company was diluted by British when they introduced English education. Though the positive aspect like emergence of middle class is pragmatic, rise of communalism on the other hand is not idealistic. This research paper is designed to examine the polarization of castes during unification movement of Mysore State (Presently called as State of Karnataka, since 1973, which was termed Mysore when integrated) which came into being in 1956 A.D. Most of the previous studies concentrate on two aspects viz ideological discourse and organizational strategies adopted to gain Unification. The course of the unifi cation movement and role of Congress party dominates such studies while some of them concentrate on the leaders of the movement. Other studies are ethnographical in nature. ‘Community Dominance and Political Modernisation: The Lingayats’ written by Shankaragouda Hanamantagouda Patil is a classic example. Mention may be made here of an recent attempt by Harish Ramaswamy in his ‘Karnataka Government and Politics’ which has covered almost all aspects of emergence of Karnataka as a state but communal politics during unification movement has found no place. ‘Rethinking State Politics in India: Regions within Regions’ is an edited book by Ashutosh Kumar which has articles on ‘Castes and Politics of Marginality’ where a reference is made to caste associations and identity politics of Lingayats, but the area of study is neighboring Maharashtra and not Karnataka. Though it contains two articles on Karnataka its subject matter doesn’t pertain to this topic. One more important effort is by ‘Imagining Unimaginable Communities: Political and Social Discourse in Modern Karnataka’ where the author Raghavendra Rao thinks Karnataka and India as two unimaginable communities and discuss primarily the founding moments of negotiation between the discourses of Indian nationalism and Kannada linguistic nationalism. It is more an intellectual history and throws light on nationalism in a colonial context. Mostly studies concentrate on either the course or the leaders of the movement. Invariably congress as an organization finds place in all studies. But the blemish of such studies is a lesser concentration on activities of major socio cultural groups. The role of socio cultural groups assumes importance because of the milieu at the beginning of 20th century which annunciated a wave of social changes in the state. It is a known fact that the movement for linguistic state was successful in bringing a political integration of five separate sub regions but failed to unite people culturally. This concept of unification which is akin to the spirit of nationalism got expressed at the regional level in the sense of respect for once own culture, language and people. In case of Karnataka this expression had political overtones too which is expressed by some who fought for it (Srinivas & Narayan, 1946 ). Most of the early leaders of unification movement (and for that matter even movement for independence too can be cited here) belonged to one particular caste, and with passing of time has led to the notion of domination of that caste over the movement. This paper tries to give justice in a limited way by giving legitimate and adequate recognition for those castes which deserves it and do away with misconceptions. Two concepts political modernization and social mobility are used. The later derives its existence from the former in this case. The data used here is primarily gained from news papers and secondary sources like books and interviews given by participants. No hypothesis is tested nor any theory is developed in this attempt but historical materials are examined in the light of modernity. The key problem discussed here is emergence of communal politics and the role of social groups in unification. Biases of regionalism, caste and class have been overcome by rational thinking.

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Yakymchuk, O. M. ,. Belova N. V. "Messiaen analyzes Messiaen: author’s comments on the piano cycle «Twenty Contemplations on the Infant Jesus»." Aspects of Historical Musicology 14, no. 14 (September 15, 2018): 36–49. http://dx.doi.org/10.34064/khnum2-14.03.

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Background. Most of Messiaen’s works has an author’s comment. The composer usually prefaces his compositions with preambles, epigraphs, analytical notes. There are also two wide theoretical works devoted to explaining the technique of Messiaen’s compositions and grounds of his system: «Technique of my musical language» (1942) and «Treatise Messiaen addresses to a listener, when he commented on the thematic structure of the cycle, providing semantic and figurative orientations for perception. The composer immediately determines the cross-cutting themes that pass through the cycle: the theme of God, the theme of mystical love, the theme of the Star and the Cross, the theme of chords, showing in what plays they sound and how they are transformed. It all looks quite understandable and can really help the listener navigate in music. However, it may seem that Messiaen deliberately disorients the reader of his Notes. For example, the theme of chords, in his definition, is “abstract, it is similar to the series, but very specific and very easily recognizable due to its colors: gray-and-blue, steel, supersaturated red and bright orange, violet-and-lilac, shrouded brown and surrounded by purple-and-crimson” [4: 32]. It is clear that the addressee of such a text is an extraordinary listener of academic concerts, and, it should be admitted, – an extraordinary performer. The same conceptual multidirectionality is also characteristic for the treatise «Technique of My Musical Language» created shortly before the «Twenty Contemplations on the Infant Jesus». In the treatise one does not to look for a good statement on the bases of the musical composition – it is a colorful and mysterious mix of concepts, images, various spheres of human knowledge and arts. Such a complicated explanation of a mixture of different concepts can lead to hopelessness even a musicologist who operates by traditional notions of musical form. How can one understand the form where «development precedes the exposition»? How does the principle of fugue combine with the Indian rhythms? How can be the traditional principles of Gregorian chorus unfolded through the modes of limited transposition? We should admit that if we only read the texts of Messiaеn, we would definitely go to a dead end. However, the problem someway disappears, if you start listening to his music, especially the one that is being discussed. Based on music, not text, one can find that the musical process is entirely explained by the concepts used by Messiaen, although some, undoubtedly, require certain effort to decrypt. Messiaen’s musical (including thematic) material is represented traditionally in complex, where the melodic-harmonic basis is inseparable from its rhythmic realization. As for the musical forms and principles of musical organization, presented in the Messiaen’s works, «Twenty Contemplations on the Infant Jesus» can be considered as the “catalog” of those and others. Some concepts the composer introduced he uses for the first time, some of these he re-thinks in a new way in his system. Thus, the entire musical theory, presented by Messiaen in his “Notes”, may be translated into “a normal” language comprehensible for us. Why would Messiaen complicate the perception of his texts if he wanted to be clear? Indeed, even a musicologist (not to mention a listener or a performer) has to make some effort for expanding his knowledge beyond the scope of musicology in order to understand adequately his comments. It is likely that the Word used by Messiaen is a kind of invitation to co-creation. The programs of his works, according to the definition of musicologist K. Zenkin, preserve “the entire impossibility of translation” of the musical images, returning “music into music that has absorbed all the fullness of color and poetic sensations” [1: 8]. Another explanation for such a strong connection of Messiaen’s music with the Word lies, obviously, in his belonging to the French Church, particularly, to its organ tradition. The desire to interpret and explain is characteristically for the Church tradition. Throughout his life Messiaen was performed the duties of a church organist in the St. Trinity Church in Paris, and he could not fail to be influenced by the Church. Among the most important for the composer ideas and concepts, which appear in the texts of his verbal comments, those that related to Christianity in general and Catholicism in particular are predominant. Conclusions. If we go deep into the question of the religiosity of Messiaen, then it will lead us very far, since religiosity was one of the most important foundations of his outlook in general. Is it a possible to listen to his music without the comments? Of course, the magic of Messiaen’s music will influence onto an audience and without the texts, but the quite substantial component will disappear from it. We can conclude that a person who meets with the music of Messiaen – and it does not a matter, simply he listens to it, performs it or analyzes it with notes – becomes involved in the orbit of the Messiaen’s Universe, where the music embodies the Word in a Divine sense, and where the Word filled with life and meaning of the Music. ornithology» (1949–1992, not finished). Obviously, that the composer tries to present his ideas to the audience. But whom are his words turned to? To the listener, performer, to the musicologist analyzing his compositions? Why is his music not enough, and the composer obviously tries to clothe his ideas in a wordy form yet? Understanding of the composer’s intentions is important and for performing of his music, and for its adequate perception. In addition, a composer’s word in the XX century became usual for us, it is a part of the modern cultural paradigm. The objective of this research is the studying of author’s comments on the piano cycle «Twenty Contemplations on the Infant Jesus» and identification of the meaning of a Word and its communicative purpose for the commented music. The article used the analytical and comparative methods applying to author’s texts of Messiaen («Notes on the piano cycle “Twenty Contemplations on the Infant Jesus”», «Technique of My Musical Language») as well as to the results of the musicological studies related to these texts, with there after generalization of the observations and the opinions. Results of the study. The cycle «Twenty Contemplations on the Infant Jesus» is indicative for Messiaеn’s creativity. «Notes on the piano cycle “Twenty Contemplations on the Infant Jesus”» were written in 1978 and published in the edition “Hommage à Olivier Messiaen” by Paris publishing house “La recherché artistique”, 1978. In the first edition, the composer presented an epigraph and a brief explanation to each of the twenty plays. But over time, he understood that this was not enough, so he added to the first short comments the more detailed explanations on composition methods (including his own), the construction of musical forms, specificity of imaginative content, the designation of leitmotivs and their transformation.

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Tsygankov, Alexander S. "History of Philosophy. 2018, Vol. 23, No. 2 TABLE OF CONTENTS Theory and Methodology of History of Philosophy Rodion V. Savinov. Philosophy of Antiquity in Scholasticism This article examines the forms of understanding ancient philosophy in medieval and post-medieval scholasticism. Using the comparative method the author identifies the main approaches to the philosophical heritage of Antiquity, and to the problem of reviving the doctrines of the past. The Patristics (Epiphanius of Cyprus, Filastrius of Brixia, Lactantius, Augustine) saw the ancient cosmological doctrines as heresies. The early Middle Ages (e.g., Isidore of Seville) assimilated the content of these heresiographic treatises, which became the main source of information about ancient philosophy. Scholasticism of the 13th–14th cent. remained cautious to ancient philosophy and distinguished, on the one hand, the doctrinal content discussed in the framework of the exegetic problems at universities (Albert the Great, Thomas Aquinas, etc.), and, on the other hand, information on ancient philosophers integrated into chronological models of medieval chronicles (Peter Comestor, Vincent de Beauvais, Walter Burleigh). Finally, the post-medieval scholasticism (Pedro Fonseca, Conimbricenses, Th. Stanley, and others) raised the questions of the «history of ideas», thereby laying the foundation of the history of philosophy in its modern sense. Keywords: history of philosophy, Patristic, Scholasticism, reflection, critic DOI: 10.21146/2074-5869-2018-23-2-5-17 World Philosophy: the Past and the Present Mariya A. Solopova. The Chronology of Democritus and the Fall of Troy The article considers the chronology of Democritus of Abdera. In the times of Classical Antiquity, three different birth dates for Democritus were known: c. 495 BC (according to Diodorus of Sicily), c. 470 BC (according to Thrasyllus), and c. 460 BC (according to Apollodorus of Athens). These dates must be coordinated with the most valuable doxographic evidence, according to which Democritus 1) "was a young man during Anaxagoras’s old age" and that 2) the Lesser World-System (Diakosmos) was compiled 730 years after the Fall of Troy. The article considers the argument in favor of the most authoritative datings belonging to Apollodorus and Thrasyllus, and draws special attention to the meaning of the dating of Democritus’ work by himself from the year of the Fall of Troy. The question arises, what prompted Democritus to talk about the date of the Fall of Troy and how he could calculate it. The article expresses the opinion that Democritus indicated the date of the Fall of Troy not with the aim of proposing its own date, different from others, but in order to date the Lesser World-System in the spirit of intellectual achievements of his time, in which, perhaps, the history of the development of mankind from the primitive state to the emergence of civilization was discussed. The article discusses how to explain the number 730 and argues that it can be the result of combinations of numbers 20 (the number of generations that lived from the Fall of Troy to Democritus), 35 – one of the constants used for calculations of generations in genealogical research, and 30. The last figure perhaps indicates the age of Democritus himself, when he wrote the Lesser Diakosmos: 30 years old. Keywords: Ancient Greek philosophy, Democritus, Anaxagoras, Greek chronography, doxographers, Apollodorus, Thrasyllus, capture of Troy, ancient genealogies, the length of a generation DOI: 10.21146/2074-5869-2018-23-2-18-31 Bembya L. Mitruyev. “Yogācārabhumi-Śāstra” as a Historical and Philosophical Source The article deals with “Yogācārabhūmi-Śāstra” – a treatise on the Buddhist Yogācāra school. Concerning the authorship of this text, the Indian and Chinese traditions diverge: in the first, the treatise is attributed to Asanga, and in the second tradition to Maitreya. Most of the modern scholars consider it to be a compilation of many texts, and not the work of one author. Being an important monument for both the Yogacara tradition and Mahayana Buddhism in general, Yogācārabhūmi-Śāstra is an object of scientific interest for the researchers all around the world. The text of the treatise consists of five parts, which are divided into chapters. The contents of the treatise sheds light on many concepts of Yogācāra, such as ālayavijñāna, trisvabhāva, kliṣṭamanas, etc. Having briefly considered the textological problems: authorship, dating, translation, commenting and genre of the text, the author suggests the reconstruction of the content of the entire monument, made on the basis of his own translation from the Tibetan and Sanskrit. This allows him to single out from the whole variety of topics those topics, the study of which will increase knowledge about the history of the formation of the basic philosophical concepts of Yogācāra and thereby allow a deeper understanding of the historical and philosophical process in Buddhism and in other philosophical movements of India. Keywords: Yogācārabhūmi-śāstra, Asaṅga, Māhāyana, Vijñānavāda, Yogācāra, Abhidharma, ālayavijñāna citta, bhūmi, mind, consciousness, meditation DOI: 10.21146/2074-5869-2018-23-2-32-43 Tatiana G. Korneeva. Knowledge in Nāșir Khusraw’s Philosophy The article deals with the concept of “knowledge” in the philosophy of Nāșir Khusraw. The author analyzes the formation of the theory of knowledge in the Arab-Muslim philosophy. At the early stages of the formation of the Arab-Muslim philosophy the discussion of the question of cognition was conducted in the framework of ethical and religious disputes. Later followers of the Falsafa introduced the legacy of ancient philosophers into scientific circulation and began to discuss the problems of cognition in a philosophical way. Nāșir Khusraw, an Ismaili philosopher of the 11th century, expanded the scope of knowledge and revised the goals and objectives of the process of cognition. He put knowledge in the foundation of the world order, made it the cause and ultimate goal of the creation of the world. In his philosophy knowledge is the link between the different levels of the universe. The article analyzes the Nāșir Khusraw’s views on the role of knowledge in various fields – metaphysics, cosmogony, ethics and eschatology. Keywords: knowledge, cognition, Ismailism, Nāșir Khusraw, Neoplatonism, Arab-Muslim philosophy, kalām, falsafa DOI: 10.21146/2074-5869-2018-23-2-44-55 Vera Pozzi. Problems of Ontology and Criticism of the Kantian Formalism in Irodion Vetrinskii’s “Institutiones Metaphysicae” (Part II) This paper is a follow-up of the paper «Irodion Vetrinskii’s “Institutiones Metaphysicae” and the St. Petersburg Theological Academy» (Part I). The issue and the role of “ontology” in Vetrinskii’s textbook is analyzed in detail, as well as the author’s critique of Kantian “formalism”: in this connection, the paper provides a description of Vetrinskii’s discussion about Kantian theory of the a priori forms of sensible intuition and understanding. To sum up, Vetrinskii was well acquainted not only with Kantian works – and he was able to fully evaluate their innovative significance – but also with late Scholastic textbooks of the German area. Moreover, he relied on the latters to build up an eclectic defense of traditional Metaphysics, avoiding at the same time to refuse Kantian perspective in the sake of mere reaffirming a “traditional” perspective. Keywords: Philosophizing at Russian Theological Academies, Russian Enlightenment, Russian early Kantianism, St. Petersburg Theological Academy, history of Russian philosophy, history of metaphysics, G.I. Wenzel, I. Ya. Vetrinskii DOI: 10.21146/2074-5869-2018-23-2-56-67 Alexey E. Savin. Criticism of Judaism in Hegel's Early “Theological” Writings The aim of the article is to reveal the nature of criticism of Judaism by the “young” Hegel and underlying intuitions. The investigation is based on the phenomenological approach. It seeks to explicate the horizon of early Hegel's thinking. The revolutionary role of early Hegel’s ideas reactivation in the history of philosophy is revealed. The article demonstrates the fundamental importance of criticism of Judaism for the development of Hegel's thought. The sources of Hegelian thematization and problematization of Judaism – his Protestant theological background within the framework of supranaturalism and the then discussion about human rights and political emancipation of Jews – are discovered. Hegel's interpretation of the history of the Jewish people and the origin of Judaism from the destruction of trust in nature, the fundamental mood of distrust and fear of the world, leading to the development of alienation, is revealed. The falsity of the widespread thesis about early Hegel’s anti-Semitism is demonstrated. The reasons for the transition of early Hegel from “theology” to philosophy are revealed. Keywords: Hegel, Judaism, history, criticism, anti-Semitism, trust, nature, alienation, tyranny, philosophy DOI: 10.21146/2074-5869-2018-23-2-68-80 Evgeniya A. Dolgova. Philosophy at the Institute of Red Professors (1921–1938): Institutional Forms, Methods of Teaching, Students, Lecturers The article explores the history of the Institute of the Red Professors in philosophy (1921–1938). Referring to the unpublished documents in the State Archives of the Russian Federation and the Archive of the Russian Academy of Sciences, the author explores its financial and infrastructure support, information sphere, characterizes students and teachers. The article illustrates the practical experience of the functioning of philosophy within the framework of one of the extraordinary “revolutionary” projects on the renewal of the scientific and pedagogical sphere, reflects a vivid and ambiguous picture of the work of the educational institution in the 1920s and 1930s and corrects some of historiographical judgments (about the politically and socially homogeneous composition of the Institute of Red Professors, the specifics of state support of its work, privileges and the social status of the “red professors”). Keywords: Institute of the Red Professors in Philosophy, Philosophical Department, soviet education, teachers, students, teaching methods DOI: 10.21146/2074-5869-2018-23-2-81-94 Vladimir V. Starovoitov. K. Horney about the Consequences of Neurotic Development and the Ways of Its Overcoming This article investigates the views of Karen Horney on psychoanalysis and neurotic development of personality in her last two books: “Our Inner Conflicts” (1945) and “Neurosis and Human Grows” (1950), and also in her two articles “On Feeling Abused” (1951) and “The Paucity of Inner Experiences” (1952), written in the last two years of her life and summarizing her views on clinical and theoretical problems in her work with neurotics. If in her first book “The Neurotic Personality of Our Time” (1937) neurosis was a result of disturbed interpersonal relations, caused by conditions of culture, then the concept of the idealized Self open the gates to the intrapsychic life. Keywords: Neo-Freudianism, psychoanalysis, neurotic development of personality, real Self, idealized image of Self DOI: 10.21146/2074-5869-2018-23-2-95-102 Publications and Translations Victoria G. Lysenko. Dignāga on the Definition of Perception in the Vādaviddhi of Vasubandhu. A Historical and Philosophical Reconstruction of Dignāga’s Pramāṇasamuccayavṛtti (1.13-16) The paper investigates a fragment from Dignāga’s magnum opus Pramāṇasamuccayavṛtti (“Body of tools for reliable knowledge with a commentary”, 1, 13-16) where Dignāga challenges Vasubandhu’s definition of perception in the Vādaviddhi (“Rules of the dispute”). The definition from the Vādaviddhi is being compared in the paper with Vasubandhu’s ideas of perception in Abhidharmakośabhāṣya (“Encyclopedia of Abhidharma with the commentary”), and with Dignāga’s own definition of valid perception in the first part of his Pramāṇasamuccayavṛtti as well as in his Ālambanaparīkśavṛtti (“Investigation of the Object with the commentary”). The author puts forward the hypothesis that Dignāga criticizes the definition of perception in Vādaviddhi for the reason that it does not correspond to the teachings of Vasubandhu in his Abhidharmakośabhāṣya, to which he, Dignāga, referred earlier in his magnum opus. This helps Dignāga to justify his statement that Vasubandhu himself considered Vādaviddhi as not containing the essence of his teaching (asāra). In addition, the article reconstructs the logical sequence in Dignāga’s exegesis: he criticizes the Vādaviddhi definition from the representational standpoint of Sautrāntika school, by showing that it does not fulfill the function prescribed by Indian logic to definition, that of distinguishing perception from the classes of heterogeneous and homogeneous phenomena. Having proved the impossibility of moving further according to the “realistic logic” based on recognizing the existence of an external object, Dignāga interprets the Vādaviddhi’s definition in terms of linguistic philosophy, according to which the language refers not to external objects and not to the unique and private sensory experience (svalakṣaṇa-qualia), but to the general characteristics (sāmānya-lakṣaṇa), which are mental constructs (kalpanā). Keywords: Buddhism, linguistic philosophy, perception, theory of definition, consciousness, Vaibhashika, Sautrantika, Yogacara, Vasubandhu, Dignaga DOI: 10.21146/2074-5869-2018-23-2-103-117 Elizaveta A. Miroshnichenko. Talks about Lev N. Tolstoy: Reception of the Writer's Views in the Public Thought of Russia at the End of the 19th Century (Dedicated to the 190th Anniversary of the Great Russian Writer and Thinker) This article includes previously unpublished letters of Russian social thinkers such as N.N. Strakhov, E.M. Feoktistov, D.N. Tsertelev. These letters provide critical assessment of Lev N. Tolstoy’s teachings. The preface to publication includes the history of reception of Tolstoy’s moral and aesthetic philosophy by his contemporaries, as well as influence of his theory on the beliefs of Russian idealist philosopher D.N. Tsertelev. The author offers a rational reconstruction of the dialogue between two generations of thinkers representative of the 19th century – Lev N. Tolstoy and N.N. Strakhov, on the one hand, and D.N. Tsertelev, on the other. The main thesis of the paper: the “old” and the “new” generations of the 19th-century thinkers retained mutual interest and continuity in setting the problems and objectives of philosophy, despite the numerous worldview contradictions. Keywords: Russian philosophy of the nineteenth century, L.N. Tolstoy, N.N. Strakhov, D.N. Tsertelev, epistolary heritage, ethics, aesthetics DOI: 10.21146/2074-5869-2018-23-2-118-130 Reviews Nataliya A. Tatarenko. History of Philosophy in a Format of Lecture Notes (on Hegel G.W.F. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829). Hrsg. von A.P. Olivier und A. Gethmann-Siefert. München: Wilhelm Fink, 2017. XXXI + 254 S.) Released last year, the book “G.W.F. Hegel. Vorlesungen zur Ästhetik. Vorlesungsmitschrift Adolf Heimann (1828/1829)” in German is a publication of one of the student's manuskript of Hegel's lectures on aesthetics. Adolf Heimann was a student of Hegel in 1828/29. These notes open for us imaginary doors into the audience of the Berlin University, where Hegel read his fourth and final course on the philosophy of art. A distinctive feature of this course is a new structure of lectures in comparison with three previous courses. This three-part division was took by H.G. Hotho as the basis for the edited by him text “Lectures on Aesthetics”, included in the first collection of Hegel’s works. The content of that publication was mainly based on the lectures of 1823 and 1826. There are a number of differences between the analyzed published manuskript and the students' records of 1820/21, 1823 and 1826, as well as between the manuskript and the editorial version of H.G. Hotho. These features show that Hegel throughout all four series of Berlin lectures on the philosophy of art actively developed and revised the structure and content of aesthetics. But unfortunately this evidence of the permanent development was not taken into account by the first editor of Hegel's lectures on aesthetics. Keywords: G.W.F. Hegel, H.G. Hotho, philosophy of art, aesthetics, forms of art, idea of beauty, ideal DOI: 10.21146/2074-5869-2018-23-2-131-138 Alexander S. Tsygankov. On the Way to the Revival of Metaphysics: S.L. Frank and E. Coreth Readers are invited to review the monograph of the modern German researcher Oksana Nazarova “The problem of the renaissance and new foundation of metaphysics through the example of Christian philosophical tradition. Russian religious philosophy (Simon L. Frank) and German neosholastics (Emerich Coreth)”, which was published in 2017 in Munich. In the paper, the author offers a comparative analysis of the projects of a new, “post-dogmatic” metaphysics, which were developed in the philosophy of Frank and Coreth. This study addresses the problems of the cognitive-theoretical and ontological foundation of the renaissance of metaphysics, the methodological tools of the new metaphysics, as well as its anthropological component. O. Nazarova's book is based on the comparative analysis of Frank's religious philosophy and Coreth's neo-cholastic philosophy from the beginning to the end. This makes the study unique in its own way. Since earlier in the German reception of the heritage of Russian thinker, the comparison of Frank's philosophy with the Catholic theology of the 20th century was realized only fragmentarily and did not act as a fundamental one. Along with a deep and meaningful analysis of the metaphysical projects of both thinkers, this makes O. Nazarova's book relevant to anyone who is interested in the philosophical dialogue of Russia and Western Europe and is engaged in the work of Frank and Coreth. Keywords: the renaissance of metaphysics, post-Kantian philosophy, Christian philosophy, S.L. Frank, E. Coreth DOI: 10.21146/2074-5869-2018-23-2-139-147." History of Philosophy 23, no. 2 (October 2018): 139–47. http://dx.doi.org/10.21146/2074-5869-2018-23-2-139-147.

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Desai, Prakash. "Nationalist Thought in Modern India: Exploration of the Idea of Freedom." Journal of Human Values, September 15, 2020, 097168582094339. http://dx.doi.org/10.1177/0971685820943395.

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Modern Indian nationalist thought has dealt with political ideas such as freedom, equality, liberty, democracy, so on and so forth. The idea of freedom received enough attention on the part of most of the modern Indian political thinkers. However, the idea of freedom as envisaged by the nationalist thinkers did not receive positive response from the other stream of modern Indian thought. Dalit-Bahujan political thinkers questioned the narration of freedom as propagated by the nationalist thinkers. Nationalist thinkers aspired for universal values and at the same time reaffirmed ancient religious principles. Such effort was questioned and doubted by the other thinkers of modern India. Thus, one can find different narrations of freedom, such as social, economic and political. The social categories such as caste, class and gender became bases for their narration on the idea of freedom. The ideas and arguments of B. G. Tilak, M. K. Gandhi, Pandita Ramabai, Jyotiba Phule, B. R. Ambedkar E. M. S. Namboodripad and others would help in larger understanding of the idea of freedom.

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Jha, Priyanka. "The Shaping of the ‘Political’: A Gendered Intellectual History of Ideas in Modern India (1880s–1940s)." Journal of the History of Women Philosophers and Scientists, November 7, 2022, 1–18. http://dx.doi.org/10.1163/2666318x-bja00006.

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Abstract The world has often borne witness to the great Indian traditions – from the ancient scriptures to Gandhian moral and ethical philosophy – that have played a pivotal role in the global ‘political’ tradition of thinking. For centuries, Indian women have explicated, contributed to, and influenced this tradition. This strand has been a significant interlocutor in debates on concerns and values central to the human condition. However, given that women are the gendered subaltern, the centrality and attention that this line of thinking should have received or evoked as a ‘political tradition’ has been either scant or relegated to the margins in relation to other ideational trajectories. Women’s political thought has been meticulously and systematically relegated to the margins and reduced to a mere call for ‘social reform’. Subsequently, very few Indian women have been engaged as political thinkers or philosophers in India up to the present. However, this deficit is not peculiar to post-colonial societies like India but has global resonance and follows a universal trajectory. Thus, this paper locates the gendered political intellectual tradition of modern India by engaging with women thinkers’ works and their political ideas to subvert the biased, male-centric canon.

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"Indian Cultural Nationalism – Defining New Contours (Desha-shastra)." Tạp chí Khoa học Xã hội và Nhân văn (VNU Journal of Social Sciences and Humanities) 7, no. 2 (June 2, 2021): 138–50. http://dx.doi.org/10.33100/jossh7.2.gramabalasubramanyaharisha.

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Nation and nationalism are one of the most discussed terms in modern academics and popular media. India has embraced the people, practices, cuisines, customs, faiths, rituals, religions from different parts of the world. And it is an ever growing accommodative spirit of India and its nationalism. Not ‘only, rather’ but ‘also’ is the Indian approach. It has withstood cultural colonialism in one thousand years. The cantors of India have changed with time but have not given up on culture. Therefore a serious study of Indian view of nationalism as expressed by its ancient seers and modern thinkers is the need of the hour. The paper has three sections: 1. Definition of Cultural Nationalism in Indian approach; 2. Some main concepts of Indian Cultural Nationalism and 3. Indian Cultural Nationalism in the contemporary time Received 9th December 2020; Revised 15th March 2021; Accepted 28th March 2021

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Van Hanh, NGUYEN. "Rabindranath Tagore with East - West dialogues." Vinh University Journal of Science 48, no. 2B (August 15, 2019). http://dx.doi.org/10.56824/vujs.2019sh10.

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R. Tagore’s works do not thoroughly discuss ideology. But his thoughts naturally penetrate his unique artistic work. The work that shows clearly this ideology is “The Realization of life” (Sadhana). There are also a number of articles, letters, and speeches from countries in the East and the West he had a chance to visit. Throughout these works we find the East - West spirit of dialogue. He dialogued with many philosophers who marked the dawn of the Indian civilization. And with this spirit and state of mind, he dialogued with many Western thinkers in modern times in order to seek harmony between Eastern and Western ideas to expand the base for Indian nationalism.

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Parasher, Tejas. "Beyond Parliament: Gandhian Democracy and Postcolonial Founding." Political Theory, May 10, 2022, 009059172210928. http://dx.doi.org/10.1177/00905917221092821.

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Through a study of Gandhian political writings in mid-twentieth-century India, this article explores the neglected question of how the issue of representative democracy shaped anticolonial thought. The rise of a Gandhian perspective on electoral representation was made possible by the account of modern democracy given in Gandhi’s "Hind Swaraj" (1909). From the 1930s, four key Indian thinkers influenced by Gandhi expanded on "Hind Swaraj" to argue that capitalist economics were a threat to democratic equality and produced the kinds of unaccountability and elite capture of legislatures that they identified in Western European parliamentary states. In response, Gandhian thinkers developed proposals for federalist postcolonial constitutions, combining a system of participatory legislative councils with collectivist agrarian socialism. I trace the intellectual origins of Gandhian democratic thought in the 1930s and 1940s and outline how its main proponents articulated ideas of antiparliamentarism and moral economics. Revisiting the Gandhian tradition, I suggest, highlights the importance of economic ethics in participatory theories of democracy and popular sovereignty.

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Omair Shafiq and Dr. Ata Ur Rehman. "برصغیر میں مثنوی معنوی کی اُردو شرح نویسی: بیسویں صدی کے تنا ایک مطالعہ." Al-Qamar, March 31, 2024, 119–36. http://dx.doi.org/10.53762/alqamar.07.01.u10.

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After the beginning of the 20th century and the British domination, such fundamental changes took place at every level of the Indo-Islamic civilization. The majority of the scholars who were fierce in Islam had fallen in front of limited knowledge, communism, capitalism, liberalism and nationalism. In such a difficult time, Islamic thinkers and Sufi saints equipped with Islamic and modern knowledge step ahead and presented themselves for the service of religion. These Islamic thinkers popularized the teachings of Masnavi Manawi through their compilations, articles and various lectures. However, there is historical evidence that these Sufis and their caliphs continued to give priority to the 'Musnawi Maanwi' in their teachings. In this way, the Islamic ideas and thoughts contained in Masnavi Manawi became popular among the people. As if Masnavi has a big hand in the renaissance of Muslims in the subcontinent, as if Masnavi dominates the entire history of Islamic education in other senses. It has been more or less eight hundred years since Maulana Jalaluddin Rumi (1207-1273) left this world. During this long period, almost every period shows a large number of works on the Masnavi, which gives clear evidence of the popularity and universality of the Masnavi. Masnavi is a book of divine mysteries. Therefore, this valuable work has the status of an inspired book in Iran, Turkey and the Indian subcontinent. In view of the importance and usefulness of Masnavi, many scholars, Sufis and modern thinkers wrote exegesis on it for the convenience of the people. In this article, this exegesis (explanations) will be studied briefly.

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Mittal, Anurag. "Key Strategic Prescription for Indian Financial Services Sector: A Study with Special Reference to ICICI Bank." MANTHAN: Journal of Commerce and Management 4, no. 01 (January 25, 2017). http://dx.doi.org/10.17492/manthan.v4i01.9608.

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The paper discusses the emergence of ‘relationship marketing approach’ and highlights its importance in today’s highly competitive world with special reference to financial services sector. The thoughts of various management thinkers on relationship marketing approach have been also incorporated along with the recent attempts to create a platform for the execution of Relationship Marketing Philosophy in Indian financial services. The present paper also enlists some of the challenges that a modern marketer has to face in its path to implementing relationship marketing in financial service industry. Relationship Marketing is not about implementing better technology; it is about building the process that fosters longer, more profitable customer relationships. Various relationship building tools and programs have been also highlighted to provide an overview of the execution of this philosophy in the financial services sector.

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Naleo, Villo. "From humiliation to Christ-like humility: A phenomenological-theological study on the Naga experiences of British colonialism, American Western Christianity, and Indian political statehood." Transformation: An International Journal of Holistic Mission Studies, January 22, 2024. http://dx.doi.org/10.1177/02653788231224130.

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This phenomenological study examines the experience of collective humiliation of the Naga people of Northeast India under British colonialism, the impact of Western missionary activity, and Indian politics after independence. The focus is on the impact that such long lasting domination has had and continues to have on the Nagas’ identity. Continued humiliation, it is argued, can lead to a vicious cycle of retaliation and violence. The paper argues that rather than being dominated or retaliating, the Naga Christian should re-evaluate humility. Contrary to the criticism of some modern thinkers that humility is weakness and an instrument of oppression, Christians and the Church, inspired by Christ's kenosis (Phil 2), will find in humility an access to reconciliation as a tool for dialogue open to a future of justice.

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Baugh, Anup. "RAJA RAM MOHAN ROY'S CONTRIBUTIONS TO WOMEN'S RIGHTS AND EDUCATION: ITS CURRENT RELEVANCE." Towards Excellence, September 30, 2021, 388–97. http://dx.doi.org/10.37867/te130332.

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Raja Ram Mohan Roy, the pioneer of the Renaissance, is one of the most memorable Bengali and Indian thinkers of all time. When in the eighteenth century, India and Bengal's whole society was around by Superstition, Poverty, Harassment-neglect-oppression of women, the breakdown of Indian education then Ram Mohan Roy appeared. As India had been ruled by Muslim rules for a long time, the social status and rights of women along with education have come to a standstill. We do not see any exceptions during the rule of the East India Company, although the colonial rulers organized some education to facilitate their rule and trade, there were many dilemmas. The social system was divided into different religions, castes, and races, and the caste system was shrouded in untouchability. The high and low caste system had an impact on women's lives and education as well. This paper seeks to show that Ram Mohan Roy stood at the time and played a positive role in breaking the barrier of prejudice of the conservative society and building a modern society. On the other hand, he was able to bring about a groundbreaking change in the protection of women's lives and rights and the field of education in India. This paper is conducted to show the relevance of Ram Mohan Roy's contributions to society, women's rights, and education in the 21st century.

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Bagodi, Virupaxi, and Prasannna P. Raravi. "A holistic study of factors governing small and medium enterprises in India." Journal of Modelling in Management ahead-of-print, ahead-of-print (July 12, 2021). http://dx.doi.org/10.1108/jm2-05-2020-0128.

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Purpose The purpose of this paper is to identify the input, process and output factors (along with their manifest variables) of small and medium enterprises (SMEs), and to establish cause and effect relationships amongst the factors and sub-factors. Systems thinking, a holistic approach, is used to carry out qualitative analysis of the feedback loops. Design/methodology/approach A well-structured questionnaire was developed to gather the relevant data to identify the factors affecting the performance of SMEs in a holistic manner. A total of 150 responses were collected during November 2015–March 2016. Factor analysis and path analysis were used to establish causal relationships between input, process and output factors. The systems thinking approach has been used for qualitative analysis. Findings Feedback loops have been identified amongst input-process-output-input factors and amongst sub-factors. They enabled authors to infer that the managers/owners of SMEs are systems thinkers, if not completely, at least partially. Six negative feedback loops and one positive feedback loop prevail. System behaviour arises out of the interaction of positive and negative feedback loops; it appears that in the long-run, the SMEs attain their target levels. The following inferences are drawn: circular relationships are identified amongst input, processes and organisational performance (OP), modern management tools such as just in times, Kanban have long-term benefits and are perceived as ineffective by small enterprises and formal financing and functional transparency enhances OP. Originality/value Systems thinking, a holistic approach, has been used to study the effect of input, process and output factors on one another. Such studies are sparse, especially, in the Indian context. Many studies have been conducted to study the effect of input and of processes on performance such as innovation, information technology, human resource, technology, government regulation on performance of SMEs in a silo but, rarely all together. The qualitative analysis adds value to the research. Many of the outcomes of the research have been largely discussed in Indian print media which indicates the pragmatic approach of the research.

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Journal articles on the topic 'Modern Indian thinkers'

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