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The Current Accounts Of The History Of Civilization Do Not Generally Appear To Give Adequate Importance To Non-Western Civilizations. Works Like Needham'S Science And Civilization In China Are Rare. The Accounts Of Indic Civilization On The Other Hand Have Either Neglected The Factor Of Civilizational Contacts Or Represented Them In An Inadequate Manner. Few Serious Attempts Have Been Made To Gain An Insight Into Human Civilization Through The Comparative Historical And Integrated Studies In All Its Aspects. Historical Research Necessarily Tied To The Study Of The Source Material Is Still In The Process Of Rising To The Level Of Universal History. The Present Volume, Is Intended To Review The History Of Sicence, Philosophy And Culture In Indian Civilization In The Context Of Civilizational Contacts With Iranic, Semitic And Hellenic Worlds And Comparable Developments In Them. The Volume Is Divided Into Four Sections: Proto-Historic People And Language, Social And Technological Foundations Of Civilization, The Most Ancient Indian Religious Traditions And Birth And Rise Of Science And Philosophy. The Focus Of The Present Volume Is On Science, Philosophy And Culture, And Not On Political History Or Merely Regional And Epochal Developments. It Is Not Intended To Give In This Volume A General History Of Civilizations Between India And Mediterranean World But Is Intended To Highlight How Contributions Were Made To The Common Human Quest Of Truth, Goodness And Beauty Under Varying Conditions And Wide Ranging Contacts.
Using recontructive ideas available in classical Indian original works, this book makes a departure in the style of modern writings on Indian moral philosophy. It presents Indian ethics, in an objective, secular, and wherever necessary, critical manner as a systematic, down-to-earth, philosophical account of moral values, virtues, rights and obligations. It thereby refutes the claim that Indian philosophy has no ethics as well as the counter-claim that it transcends ethics. It demonstrates that moral living proves that the individual, his society and the world are really real and not only taken to be real for behavioral purposes as the Advaitins hold, the self is amoral being a non-agent, moksa is not a moral value, and the Karmic theory, because of involving belief in rebirth, does not fuarantee that the doer of an action is also the experiencer of its results, contrary to what is commonly held, and Indian ethics can sustain itself even if such notions are dropped. Rajendra Prasad calls Indian ethics organismic because, along with ethical concerns, it also covers issues related to professions, politics, administration, sex, environment, etc. Therefore, in one format it is theoretical and applied, normative and metaethical, humanistic and non-humanistic, etc., of course, within the limits of the then cognitive enquiry.
Contributed articles.
The Volume Examines, In Depth, The Implications Of Indian History And Philosophy For Contemporary Mathematics And Science. The Conclusions Challenge Current Formal Mathematics And Its Basis In The Western Dogma That Deduction Is Infallible (Or That It Is Less Fallible Than Induction). The Development Of The Calculus In India, Over A Thousand Years, Is Exhaustively Documented In This Volume, Along With Novel Insights, And Is Related To The Key Sources Of Wealth-Monsoon-Dependent Agriculture And Navigation Required For Overseas Trade - And The Corresponding Requirement Of Timekeeping. Refecting The Usual Double Standard Of Evidence Used To Construct Eurocentric History, A Single, New Standard Of Evidence For Transmissions Is Proposed. Using This, It Is Pointed Out That Jesuits In Cochin, Following The Toledo Model Of Translation, Had Long-Term Opportunity To Transmit Indian Calculus Texts To Europe. The European Navigational Problem Of Determining Latitude, Longitude, And Loxodromes, And The 1582 Gregorian Calendar-Reform, Provided Ample Motivation. The Mathematics In These Earlier Indian Texts Suddenly Starts Appearing In European Works From The Mid-16Th Century Onwards, Providing Compelling Circumstantial Evidence. While The Calculus In India Had Valid Pramana, This Differed From Western Notions Of Proof, And The Indian (Algorismus) Notion Of Number Differed From The European (Abacus) Notion. Hence, Like Their Earlier Difficulties With The Algorismus, Europeans Had Difficulties In Understanding The Calculus, Which, Like Computer Technology, Enhanced The Ability To Calculate, Albeit In A Way Regarded As Epistemologically Insecure. Present-Day Difficulties In Learning Mathematics Are Related, Via Phylogeny Is Ontogeny , To These Historical Difficulties In Assimilating Imported Mathematics. An Appendix Takes Up Further Contemporary Implications Of The New Philosophy Of Mathematics For The Extension Of The Calculus, Which Is Needed To Handle The Infinities Arising In The Study Of Shock Waves And The Renormalization Problem Of Quantum Field Theory.
Science and Modern India: An Institutional History, c.1784-1947: Project of History of Science, Philosophy and Culture in Indian Civilization, Volume XV, Part 4 comprises chapters contributed by eminent scholars. It discusses the historical background of the establishment of science institutes that were established in pre-Independence India, and still exist, their functions and their present status. This volume discusses Indian science institutes that specialize in a particular field. It also delves into the area of engineering sciences.
Contributed seminar papers.