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Explains for the first time the genesis and early form of both Indian and Greek philosophy, and their striking similarities.
Revisiting the Political Thought of Ancient India: Pre-Kautilyan Arthashastra Tradition rediscovers the political ideas of the original and celebrated schools of thought in ancient India—early Arthashastra and Pre-Kautilyan traditions. This book throws light on hitherto not very well-known aspects of political ideas in ancient India, which flourished during the 5th and 4th centuries before Christ. Kautilya’s Arthashastra is a major text on ancient Indian political thought, wherein he cited views of a number of Arthashastra teachers who had written on political science. Unfortunately, their writings are not available today; only their views are found scattered in different texts. This book brings together these views to prepare a coherent account of their political ideas and reconstructs the pre-Kautilyan Arthashastra tradition with the help of available sources.
This book is a definitive introduction to the classic text, the Arthashastra, the world’s first manual on political economy. The 2000-year-old treatise is ascribed to Kautilya, the prime minister of King Chandragupta Maurya, and is as important to Indian thought as Machiavelli’s The Prince is to Europe. Arthashastra, or ‘the science of wealth’, is a study of economic enterprise, and advises the king-entrepreneur on how to create prosperity. Thomas Trautmann’s exploration of this seminal work illuminates its underlying economic philosophy and provides invaluable lessons for the modern age.
In this concise yet comprehensive history, Heinz D. Kurz traces the long arc of economic thought from its emergence in ancient Greece to its systematic presentation among the classical thinkers of the late eighteenth and early nineteenth centuries to the influential work of scholars such as Paul Samuelson and Kenneth J. Arrow. With a keen eye for how economic insights are acquired, lost, and reborn, Kurz focuses on the dynamic individuals who give old ideas new life and the historical events that provoke different approaches and theories. Over the course of this journey, Kurz explains what Adam Smith meant by the "invisible hand"; how Karl Marx's "law of motion" works in capitalist economies; the roots of the Austrian economists' emphasis on the problems of information, incomplete knowledge, and uncertainty; John Maynard Keynes's principle of effective demand and economic stabilization; and the insights and challenges offered by growth theory, welfare economics, game theory, and more. He concludes with a deft summation of world economists' major concerns today and their critical relation to world events.
The present work deals with the period c. 400-185 B.C. which saw grat changes in the political, economic and artistic life of India. Alexander, Chandragputa, Chanakya and Asoka dominate the period. We get vivid pictures of the outstanding events of the period--as of Alexander's conquests and their influence on the cultural life of India, of the fusion of Brahma-Ksatra in the early Mauryan rule after the overthrow of the Nandas and of the rule of Asoka and his successors.The work consists of eleven chapters contributed by eminent historians. The reader would find the chapters on Mauryan Polity, Industry, Art, Religion, Language, and Literature very interesting and instructive.
This volume traces the impact of colonialism and Western philosophy on the dialogical structure of Indian thought and highlights the general tendency in contemporary Indian philosophy to avoid direct dialogue as opposed to the rich and elaborate debates that formed the pivot of the classical Indian tradition. It defines three possible areas of debate: between Swami Vivekanand and Mahatama Gandhi; V.D. Savarkar and Mahatama Gandhi; and Sri Aurobindo and Krishna Chandra Bhattacharyya—on state and pre-modern society, religion and politics, and science and spiritualism respectively. This book will be of considerable interest not only to students and scholars of Indian philosophy and religious studies but to scholars of politics and sociology as well.
"The book defends the thesis that the concept of self-cultivation philosophy is an informative interpretive framework for comprehending and reflecting on several philosophical outlooks in India, the Greco-Roman world and China. On the basis of an understanding of human nature and the place of human beings in the world, self-cultivation philosophies maintain that our lives can and should be substantially transformed from what is judged to be a problematic, untutored condition of human beings, our existential starting-point, into what is put forward as an ideal state of being. We are to do this by undertaking a set of therapeutic or spiritual exercises guided by some philosophical analysis. The self-cultivation philosophies in India are expressed in: the Bhagavad Gītā; the Sāṃkhya and Yoga philosophies of Īśvarakṛṣṇa and Patañjali; and teaching of the Buddha and his followers Buddhaghosa and Śāntideva. The philosophies originating in Greece, with subsequent development in the Roman period, are the most prominent Hellenistic approaches: the Epicureanism of Epicurus, Lucretius and Philodemus; the Stoicism of Chrysippus, Epictetus and Seneca; and Pyrrho and the Pyrrhonism of Sextus Empiricus. The self-cultivation philosophies from China are the early Confucian outlooks of Confucius, Mencius and Xunzi; the classical Daoist perspectives of the Daodejing and the Zhuangzi; and the Chan tradition of Bodhidharma, Huineng and Linji"--
In the third century BCE, Ashoka ruled an empire encompassing much of modern-day India, Pakistan, Afghanistan, and Bangladesh. During his reign, Buddhism proliferated across the South Asian subcontinent, and future generations of Asians came to see him as the ideal Buddhist king. Disentangling the threads of Ashoka’s life from the knot of legend that surrounds it, Nayanjot Lahiri presents a vivid biography of this extraordinary Indian emperor and deepens our understanding of a legacy that extends beyond the bounds of Ashoka’s lifetime and dominion. At the center of Lahiri’s account is the complex personality of the Maurya dynasty’s third emperor—a strikingly contemplative monarch, at once ambitious and humane, who introduced a unique style of benevolent governance. Ashoka’s edicts, carved into rock faces and stone pillars, reveal an eloquent ruler who, unusually for the time, wished to communicate directly with his people. The voice he projected was personal, speaking candidly about the watershed events in his life and expressing his regrets as well as his wishes to his subjects. Ashoka’s humanity is conveyed most powerfully in his tale of the Battle of Kalinga. Against all conventions of statecraft, he depicts his victory as a tragedy rather than a triumph—a shattering experience that led him to embrace the Buddha’s teachings. Ashoka in Ancient India breathes new life into a towering figure of the ancient world, one who, in the words of Jawaharlal Nehru, “was greater than any king or emperor.”