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In His Learned Book, Development Of Nyaya Philosophy And Its Social Context Professor Sibajiban Bhattacharyya Has Traced The History Of Nyaya Philosophy With Reference To Its Social Contexts. That This System Of Philosophy, Darsana, Is Not Unnecessarily Abstract But Has Taken Congizance Of Its Theoretical Ancestry As Well As Practical Circumstances Will Be Evident To The Perceptive Reader. As A Branch Of Knowledge, Vidya, Philosophy As Darsana Was Known In India For A Long Time. In Kautilya'S Arthasastra The Recognized Branches Of Knowledge Are Four: (I) The Three Vedas (Trayi), (Ii) Trade And Commerce (Varta); (Iii) Law And Order (Dandaniti) And (Iv) Anvisiki, Which According To Kautilya Means Sankhya, Yoga And Lokayata. However, Later On Anvisiki Stood For Logic And Metaphysic. In The History Of Indian Philosophy The First Use Of The Term Darsana Has Been Attributed To Haribhadrasuri, The Jaina Philosopher And Author Of The Sad Darsana Samuccaya. Nearly 400 Years After Haribhadrasuri The Term Darsana In The Current Sense Was Used By Sankaracarya In His Commentary On The Brahmasutra. In This Comprehensive Book Professor Bhattacharyya Has Dealt With The Works Of Mostof The Famous Nyaya Thinkers Like Gautama, Vatsyayana, Jayanta Bhatta, Bhasarvajna, Udayana, Vardhamana And Various Other Writers Down The Centuries. This Scholarly Book From The Pen Of Bhattacharyya Is Highly Readable And Informative. It Is Hoped That The Book Will Be Profitably Used By Researchers, Scholars And The General Reading Public.
Contributed articles.
Often translated simply as "logic," the Sanskrit word nyāya means "rule of reasoning" or "method of reasoning." Texts from the school of classical Indian philosophy that bears this name are concerned with cognition, reasoning, and the norms that govern rational debate. This translation of selections from the early school of Nyāya focuses on its foundational text, the Nyāya-sūtra (c. 200 CE), with excerpts from the early commentaries. It will be welcomed by specialists and non-specialists alike seeking an accessible text that both represents some of the best of Indian philosophical thought and can be integrated into courses on Indian philosophy, religion, and intellectual culture.
Peter Adamson and Jonardon Ganeri present a lively introduction to one of the world's richest intellectual traditions: the philosophy of classical India. They begin with the earliest extant literature, the Vedas, and the explanatory works that these inspired, known as Upaniṣads. They also discuss other famous texts of classical Vedic culture, especially the Mahābhārata and its most notable section, the Bhagavad-Gīta, alongside the rise of Buddhism and Jainism. In this opening section, Adamson and Ganeri emphasize the way that philosophy was practiced as a form of life in search of liberation from suffering. Next, the pair move on to the explosion of philosophical speculation devoted to foundational texts called 'sutras,' discussing such traditions as the logical and epistemological Nyāya school, the monism of Advaita Vedānta, and the spiritual discipline of Yoga. In the final section of the book, they chart further developments within Buddhism, highlighting Nagārjuna's radical critique of 'non-dependent' concepts and the no-self philosophy of mind found in authors like Dignāga, and within Jainism, focusing especially on its 'standpoint' epistemology. Unlike other introductions that cover the main schools and positions in classical Indian philosophy, Adamson and Ganeri's lively guide also pays attention to philosophical themes such as non-violence, political authority, and the status of women, while considering textual traditions typically left out of overviews of Indian thought, like the Cārvaka school, Tantra, and aesthetic theory as well. Adamson and Ganeri conclude by focusing on the much-debated question of whether Indian philosophy may have influenced ancient Greek philosophy and, from there, evaluate the impact that this area of philosophy had on later Western thought.
Contributed seminar papers.
This Volume Is A Modernist Study Of India'S International Relations, Which Traverses Pre-Colonial, Colonial And Postcolonial Perspectives. Its Fourteen Chapters Discuss Varied Subjects Related To South Asia'S Regional And International Relations, Like: (I) The Institutionalization Of British Paramountcy In India And Its Effect On The Region'S External Relations, As Well As Indigenous Responses To Colonial Rule (Ii) The Influence Of Domestic Variables Upon India'S International Relations (Iii) The Interspersing Of Ethnic, Economic And Religious Factors In The Making Of The British Indian Empire, And Later, Of The Indian State (Iv) The Paradigms Of Nature, Culture, State-Making On The One Hand, And Political Ecology And Cultural Politics Of Natural Resources On The Other (V) The Changing Character Of Foreign Corporate Involvement In India (Vi) The Development Of Science And Technology In India And The Activities Of The Armed Forces In India (Vii) The Fostering Of Formal Arrangements Such As Saarc Or Safta In South Asia And Informal Challenges To India'S Security From Non-State Actors (Viii) The Economic, Political And Cultural Consequences Of Globalization For India During The Imperial-Colonial Phases (Ix) The Evolution, In Creative Writing, Of A Discourse On The World Outside India And On India'S Relationship With It. This Volume Will Be Of Interest To Scholars And Students Of South Asian Studies, History, Political Science And International Relations, And Defence Studies.
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.
From Physiology and Chemistry to Biochemistry features ten prominent scientists offering perspectives and insights from the fields of physiology, plant biology, microbiology, genetics, biophysics, molecular biology, immunology and biotechnology to answer questions with regard to India. They examine major discoveries, developments and research that shaped the direction of the discipline along with the research groups and institutions involved. Issues such as ethical implications of new developments in biotechnology, and practical applications of research in agriculture, medicine, forensics, industry are discussed.
The Routledge Handbook of Comparative World Rhetorics offers a broad and comprehensive understanding of comparative or world rhetoric, from ancient times to the modern day. Bringing together an international team of established and emergent scholars, this Handbook looks beyond Greco-Roman traditions in the study of rhetoric to provide an international, cross-cultural study of communication practices around the globe. With dedicated sections covering theory and practice, history, pedagogy, hybrids and the modern context, this extensive collection will provide the reader with a solid understanding of: how comparative rhetoric evolved how it re-defines and expands the field of rhetorical studies what it contributes to our understanding of human communication its implications for the advancement of related fields, such as composition, technology, language studies, and literacy. In a world where understanding how people communicate, argue, and persuade is as important as understanding their languages, The Routledge Handbook of Comparative World Rhetorics is an essential resource for scholars and students of communication, composition, rhetoric, cultural studies, cultural rhetoric, cross-cultural studies, transnational studies, translingual studies, and languages.