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1
Bose, Seema. To tolerate or not to tolerate : That is the question : a study of some modern Indian thinkers. New Delhi : Promilla & Co., Publishers in association with Bibliophile South Asia, 2015.
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Verinder, Grover, dir. Political thinkers of modern India. New Delhi : Deep & Deep Publications, 1990.
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Grover, Verinder. Political thinkers of modern India : Rabindranath Tagore. New Delhi : Deep & Deep Publ., 1993.
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Oriental despotism and Islam : Thinkers on Muslim government in the Middle East and India. New York : Cambridge University Press, 2009.
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Malik, Suratha Kumar, et Ankit Tomar. Reappraising Modern Indian Thought : Themes and Thinkers. Springer Singapore Pte. Limited, 2022.
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Grover, Verinder. Political Thinkers of Modern India. Deep & Deep Publications,India, 2002.
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Grover, Verinder. Political Thinkers of Modern India. Deep & Deep Publications,India, 2002.
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Grover, Verinder. Political Thinkers of Modern India. Deep & Deep Publications,India, 2002.
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Jahanbegloo, Ramin, et Dipankar Gupta. Talking Sociology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199489374.001.0001.
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A well-known name in contemporary sociology, Dipankar Gupta’s wide range of scholarship and popular columns have justly earned him the reputation of being one of India’s leading public intellectuals. Talking Sociology provides a complete panorama of Gupta’s life and works and his contribution to Indian sociology. In this book of conversations, he shares insights into the key areas of Indian sociology, such as the problem of social stratification, citizenship and democracy, and the caste system and ethnic groups in India. In his view, once we understand the discrete nature of caste identity we begin to appreciate the energy behind caste mobilization and, indeed, of the obduracy of this institution itself. It also discusses the influence of prominent thinkers on Gupta’s works, such as Claude Lévi Strauss, Talcott Parsons, André Beteille, and John Rawls. The ninth in the series of Ramin Jahanbegloo’s conversations with the prominent intellectuals who have made a significant impact in shaping the modern Indian thought, this book discusses Gupta’s array of work and its redefinition and reconstruction of the central concepts of sociology, taking it beyond its disciplinary boundaries.
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Grover, Verinder. Jawaharlal Nehru (Political Thinkers of Modern India, 10). South Asia Books, 1992.
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Gorver, Verinder. Lala Lajpat Rai (Political Thinkers of Modern India, 15). South Asia Books, 1993.
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Grover, Verinder. Raja Rammohan Roy (Political Thinkers of Modern India, 1). South Asia Books, 1992.
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Khandkar, Arundhati C., et Ashok C. Khandkar. Swimming Upstream. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780199495153.001.0001.
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Around the turn of the twentieth century, as Gandhi was getting the satyāgraha movement off the ground, a number of thinkers had begun advocating for social and religious reforms. Among them was Laxmanshastri Joshi, a Sanskritist, Vedic scholar and an articulate, passionate champion for erasing the hold that the caste divide and other Hindu dogmatic traditions had on Indian society. He armed Gandhi with arguments that helped bring the so-called Untouchables into the mainstream. With courage and civility, he sought the higher truth and spoke out against Hindu orthodoxy and for the heterodoxy and polemical debate in the immense sweep of Hindu religion. As an ardent humanist, when confronted with blind adherence to dogma, he provided evidence to the contrary. His arguments were as innovative as they were simple, helping transcend convention instead of bowing to it. Like Tagore, he was in every respect one of India’s renaissance men. From a scholar to reformer, from opposing British imperialism to urging Indian Congress leaders to support the British against the Japanese, Laxmanshastri went from obscurity to become one of India’s leading voices in the making of a free, secular, modern, and democratic India. Swimming Upstream traces Laxmanshastri’s life of scholarship, abiding humanity, courage, and his steadfast quest for truth.
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Master Tara Singh No. 28 : Political Thinkers of Modern India. Deep & Deep Publications, 1995.
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Grover, Verinder. Mahadev Govind Ranade (Political Thinkers of Modern India, No 3). South Asia Books, 1992.
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Allen, Michael S. The Ocean of Inquiry. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197638958.001.0001.
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Advaita Vedānta is one of the best-known schools of Indian philosophy, but much of its history—a history closely interwoven with that of medieval and modern Hinduism—remains surprisingly unexplored. This book focuses on a single remarkable work and its place within that history: The Ocean of Inquiry, a vernacular compendium of Advaita Vedānta by the North Indian monk Niścaldās (ca. 1791–1863). Though not well known today, Niścaldās’s work was once referred to by Vivekananda (himself a key figure in the shaping of modern Hinduism) as the most influential book in India. The present book situates The Ocean of Inquiry as a representative of both a neglected genre (vernacular Vedānta) and a neglected period (ca. 17th–19th centuries) in the history of Indian philosophy. It argues that the rise of Advaita Vedānta to a position of prestige began well before the period of British rule in India, and that vernacular texts like The Ocean of Inquiry played an important role in popularizing Vedāntic teachings. It also offers a new appraisal of the period of late Advaita Vedānta, arguing that it should not be seen as one of barren scholasticism. For thinkers like Niścaldās, intellectual “inquiry” (vicāra) was not an academic exercise but a spiritual practice—indeed, it was the central practice on the path to liberation. The book concludes by arguing that without understanding both vernacular Vedānta and the scholasticism of the period, one cannot fully understand the emergence of modern Hinduism.
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Minkowski, Christopher. Nīlakaṇṭha Caturdhara’s Advaita Vedānta. Sous la direction de Jonardon Ganeri. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199314621.013.39.
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The Sanskrit author, Nīlakaṇṭha Caturdhara, was active in the seventeenth century. His idiosyncratic works are representative of the lively intellectual scene in Benares in India’s early modern moment, the later era of the Great Mughals. In his writings, Nīlakaṇṭha sought to define an intellectually defensible boundary for the Vedic nondualist philosophy of Advaita Vedānta. His philosophical works are notable for their focus on other nondualist thinkers of the recent past, particularly the south Indian polymath, Appayya Dīkṣita. Nīlakaṇṭha’s philosophical efforts reveal the contentious theological and social context, in which philosophical and exetical arguments about the soul’s relationship to God and its final destiny were central.
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Wielandt, Rotraud. Main Trends of Islamic Theological Thought from the Late Nineteenth Century to Present Times. Sous la direction de Sabine Schmidtke. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199696703.013.43.
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This chapter examines the main trends of Islamic theological thought from the late nineteenth century to the present times, tracing developments in various Arab countries, in Turkey, Iran and India, Central Asia and Indonesia. It begins by tackling the question of the relation between indigenous roots and modern Western stimuli, tradition and innovation in Islamic theology during this period. Subsequently the author discussed the innovative trends. An overview of the theological ideas of the pioneers of Islamic modernism, the Indian Sayyid Ahmad Khan and the Egyptian Muḥammad ʿAbduh, is given, followed by an analysis of the views of modernist theological thinkers of the early twentieth century. Next the theology of the Indian philosopher and poet Muhammad Iqbal, an eminent example of theological modernism between the two world wars, is addressed. Another section deals with new hermeneutical and epistemological approaches to the Qurʾānic revelation. Finally the development of the interest in a new kind of philosophy-basedkalāmis delineated from their beginnings with Sayyid Ahmad Khan up to their present-day Iranian, Turkish and Arab protagonists.
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Medhananda, Swami. Swami Vivekananda's Vedāntic Cosmopolitanism. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197624463.001.0001.
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Swami Vivekananda, the nineteenth-century Hindu monk who introduced Vedānta to the West, is undoubtedly one of modern India’s most influential philosophers. Unfortunately, his philosophy has too often been interpreted through reductive hermeneutic lenses. Typically, scholars have viewed him either as a modern-day exponent of Śaṅkara’s Advaita Vedānta or as a “Neo-Vedāntin” influenced more by Western ideas than indigenous Indian traditions. Swami Vivekananda’s Vedāntic Cosmopolitanism rejects both of these prevailing approaches to offer a new interpretation of Vivekananda’s philosophy, highlighting its originality, contemporary relevance, and cross-cultural significance. Vivekananda, the book argues, is best understood as a cosmopolitan Vedāntin who developed novel philosophical positions through creative dialectical engagement with both Indian and Western thinkers. Inspired by his guru Sri Ramakrishna, Vivekananda reconceived Advaita Vedānta as a nonsectarian, life-affirming philosophy that provides an ontological basis for religious cosmopolitanism and a spiritual ethics of social service. He defended the scientific credentials of religion while criticizing the climate of scientism beginning to develop in the late nineteenth century. He was also one of the first philosophers to defend the evidential value of supersensuous perception on the basis of general epistemic principles. Finally, he adopted innovative cosmopolitan approaches to long-standing philosophical problems. Bringing him into dialogue with a galaxy of contemporary philosophers, the book demonstrates the sophistication and enduring value of Vivekananda’s views on the limits of reason, the dynamics of religious faith, and the hard problem of consciousness.
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Nair, Shankar. Muḥibb Allāh Ilāhābādī on Ontology. Sous la direction de Jonardon Ganeri. Oxford University Press, 2016. http://dx.doi.org/10.1093/oxfordhb/9780199314621.013.1.
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This article reconsiders the debate among Indian Muslim intellectuals regarding the philosophical doctrines of waḥdat al-wujūd (“unity of being”) and waḥdat al-shuhūd (“unity of witnessing”). With a view to reconstructing some of the broader Muslim scholarly networks that characterized the early modern subcontinent, I turn to Muḥibb Allāh ibn Mubāriz Ilāhābādī’s (1587–1648 c.e.) Arabic treatise on ontology, al-Taswiya bayna al-ifāda wa’l-qabūl, and the series of commentaries attached to it. An analysis of this treatise allows for the exploration of one of the foundational topics in Islamic metaphysics: the conceptual distinction between “quiddity” (māhiyya) and “being” or “existence” (wujūd). Through surveying the rival philosophical views given voice in the treatise—hailing from the Peripatetic, Ash‘arī, Illuminationist, “wujūdī,” and other traditions and involving such important Indian Muslim thinkers as Mullā Maḥmūd al-Jawnpūrī and Khwāja Khwurd—I hope to offer some early steps toward a fuller appreciation of the diverse currents of premodern South Asian Islamic philosophical debates, which extend far beyond the mere wujūd-versus-shuhūd dichotomy that has problematically preoccupied modern historians.
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Samalin, Zachary. The Masses are Revolting. Cornell University Press, 2021. http://dx.doi.org/10.7591/cornell/9781501756467.001.0001.
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This book reconstructs a pivotal era in the history of affect and emotion, delving into an archive of nineteenth-century disgust to show how this negative emotional response came to play an outsized, volatile part in the emergence of modern British society. Attending to the emotion's socially productive role, the book highlights concrete scenes of Victorian disgust, from sewer tunnels and courtrooms to operating tables and alleyways. The book focuses on a diverse set of nineteenth-century writers and thinkers whose works reflect on the shifting, unstable meaning of disgust across the period. It elaborates this cultural history of Victorian disgust in specific domains of British society, ranging from the construction of London's sewer system, the birth of modern obscenity law, and the development of the conventions of literary realism to the emergence of urban sociology, the rise of new scientific theories of instinct, and the techniques of colonial administration developed during the Indian Rebellion of 1857. By bringing to light disgust's role as a public passion, the book reveals significant new connections among these apparently disconnected forms of social control, knowledge production, and infrastructural development.
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Sharma, Mukul. Ambedkar and Environmental Thought. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199477562.003.0003.
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Building on the previous chapter, which deals with a wide range of Dalit materials and writers, this chapter focuses primarily on Ambedkar’s views, and their relationship to Indian agrarian and environment traditions. While the previous chapter provided a mosaic of Dalit voices, this chapter concentrates on one figure, and his significance in the modern environment movement of the country. A deeply perceptive thinker, a trenchant opponent of caste Hinduism, and a fighter of Dalit liberation, Ambedkar’s environmental perspectives are central to Dalit ecological visions.
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Pecora, Vincent P. Land and Literature in a Cosmopolitan Age. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198852148.001.0001.
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Despite its growing cosmopolitanism, European culture after the Franco-Prussian War of 1870–1871 was no stranger to ancient beliefs in a natural, religiously sanctioned, and aesthetically pleasing relationship to the land. The classical Greek notion translates as “autochthony”—literally, birth from the soil, enabled by a god. The biblical account in Exodus gives the idea of a Promised Land, designed for a particular people by their god. Twentieth-century versions of the first theme culminate in the Nordic (and then Nazi) notion of a Volksgemeinschaft—a folk community—built on the supposedly intrinsic link between Blut und Boden, blood and soil. And the idea of a Promised Land has motivated rebellious English Puritans, colonizing Americans obsessed with their “manifest destiny,” Dutch Voortrekkers, and a wide array of liberation movements.The many resonances of these topoi form a more or less coherent whole, from the novels of George Eliot to the poetry of T. S. Eliot, from thinkers such as J. G. Fichte to the Austrian historian Otto Brunner and the Indian social psychologist Ashis Nandy, and throughout the long history of Western aesthetics, from Meister Eckhart to Alexander Baumgarten to Martin Heidegger. The supposed cosmopolitanism of the modern age often obscures a deep commitment to regional, nativist, nationalist, and civilizational attachments, including a justifying theological politics, much of which is still with us today. Untangling the meaning of the vital geographies of the modern age, including how they shaped our accounts of literature and representation, is the goal of this book.
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Majumdar, Saikat. The Amateur. Bloomsbury Publishing Inc, 2024. http://dx.doi.org/10.5040/9781501399909.
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Can ignorance, mistake, failure shape ways of reading, or do they disrupt its proper practice? What happens when the authority of modern education and culture places canonical western texts in the way of readers who live in worlds remote from their material contexts? The Amateur reads patterns of autodidactism and intellectual self-formation under systems of colonial education that are variously repressive, exclusionary, broken, or narrowly instrumental. It outlines the development of a wide range of writers, activists, and thinkers whose failed relationships with institutions of knowledge curiously enabled their later success as popular intellectuals. Bringing current debates around reading together with the history of higher education in the postcolony, it focuses on three primary locations: Black intellectuals in apartheid-era South Africa in the aftermath of the Bantu Education Act of 1953, 20th century Caribbean writers who sought to understand the disembodied legacy of the diaspora through accidental encounters with literature and history, and writers from late-colonial and postcolonial India whose disruptive self-formation departed from the administrative project of professionalizing a particular kind of colonial subject. Celebrating flawed and accidental forms of reading, writing, and learning along the periphery of the historical British Empire, Majumdar reveals an unexpected account of the humanities in the postcolony.
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Gold, Ann Grodzins. Food Values Beyond Nutrition. Sous la direction de Ronald J. Herring. Oxford University Press, 2013. http://dx.doi.org/10.1093/oxfordhb/9780195397772.013.007.
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Cultural anthropologists have devoted considerable attention to multiple non-nutritional meanings and uses of food in diverse cultural worlds. This essay begins with a wide-ranging overview of some ways anthropology has portrayed food’s links to every aspect of human existence. Because this discipline’s prime method, fieldwork, is rooted in proximity and intimacy, sharing food with subjects of study has always been part of ethnographic experience. One major fascination lies in how biological food needs that are shared with all animals become culturally embellished with infinite variations that are evident in diverse aspects of life from cuisine to religious symbolism. The essay shifts focus to one ethnographic location in rural North India to examine three pervasive themes surrounding food in South Asian culture: solidarity, separation, and decline as a pervasive critique of modern tastelessness. Offering initially grounded examples of each theme, the essay moves to broader circles of related meanings in varied practices and narratives. Thus employing a classical interpretive mode in cultural anthropology, this chapter thinks through food values by tacking between far-reaching generalizations and highly localized specificities. In the context of a volume largely and properly focused on food materialities, conflicts, and policies, the chapter aims to evoke less concrete, less quantifiable aspects of comestibles in human cultures that may be nonetheless relevant to understanding interrelated workings of food, politics, and society. In many cultural worlds, moralities of sharing confront circumstances of inequity through acknowledging hunger as bodily knowledge common to all.