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Jnanasrimitra (975-1025) was regarded by both Buddhists and non-Buddhists as the most important Indian philosopher of his generation. His theory of exclusion combined a philosophy of language with a theory of conceptual content to explore the nature of words and thought. Jnanasrimitra's theory informed much of the work accomplished at Vikramasila, a monastic and educational complex instrumental to the growth of Buddhism. His ideas were also passionately debated among successive Hindu and Jain philosophers. This volume marks the first English translation of Jnanasrimitra's Monograph on Exclusion, a careful, critical investigation into language, perception, and conceptual awareness. Featuring the rival arguments of Buddhist and Hindu intellectuals, among other thinkers, the Monograph reflects more than half a millennium of competing claims while providing an invaluable introduction to a crucial philosopher. Lawrence J. McCrea and Parimal G. Patil familiarize the reader with the author, themes, and topics of the text and situate Jnanasrimitra's findings within his larger intellectual milieu. Their clear, accessible, and accurate translation proves the influence of Jnanasrimitra on the foundations of Buddhist and Indian philosophy.
The papers published in this volume were originally read and discussed at a three day seminar sponsored by the Canadian Society for the Study of Religion/Societie Canadienne des Sciences Religieuses at Laval University, Quebec City, Quebec, May 28th to 30th, 1976. This seminar served the important function of bringing together the majority of the Canadian scholars who specialize in Indian Philosophy and Religion. The topic, Language was chosen a year earlier so that advance study on a common theme could be undertaken by all who participated. Some thirty professors, as well as a few senior graduate students, engaged in the discussion. An additional and important feature of the seminar was that since it was held during the Learned Societies meetings, a number of Western scholars with an interest in language were able to listen in to the thinking of their Eastern colleagues. This provided the basis for some interesting and informed dialogue.
Thematically structured, wide-ranging and philosophically rigorous, including details of Indian arguments and their theoretical motivations. An essential resource for undergraduate students.
The present geopolitical rise of India and China evokes much interest in the comparative study of these two ancient Asian cultures. There are various studies comparing Western and Indian philosophies and religions, and there are similar works comparing Chinese and Western philosophy and religion. However, so far there is no systemic comparative study of Chinese and Indian philosophies and religions. Therefore there is a need to fill this gap. As such, Brahman and Dao: Comparative Studies of Indian and Chinese Philosophy and Religion is a pioneering volume in that it highlights possible bridges between these two great cultures and complex systems of thought, with seventeen chapters on various Indo-Chinese comparative topics. The book focuses on four themes: metaphysics and soteriology; ethics; body, health and spirituality; and language and culture.
Philosophical arguments for and against the existence of God have been crucial to Euro-American and South Asian philosophers for over a millennium. Critical to the history of philosophy in India, were the centuries-long arguments between Buddhist and Hindu philosophers about the existence of a God-like being called Isvara and the religious epistemology used to support them. By focusing on the work of Ratnakirti, one of the last great Buddhist philosophers of India, and his arguments against his Hindu opponents, Parimal G. Patil illuminates South Asian intellectual practices and the nature of philosophy during the final phase of Buddhism in India. Based at the famous university of Vikramasila, Ratnakirti brought the full range of Buddhist philosophical resources to bear on his critique of his Hindu opponents' cosmological/design argument. At stake in his critique was nothing less than the nature of inferential reasoning, the metaphysics of epistemology, and the relevance of philosophy to the practice of religion. In developing a proper comparative approach to the philosophy of religion, Patil transcends the disciplinary boundaries of religious studies, philosophy, and South Asian studies and applies the remarkable work of philosophers like Ratnakirti to contemporary issues in philosophy and religion.
Language (śabda) occupied a central yet often unacknowledged place in classical Indian philosophical thought. Foundational thinkers considered topics such as the nature of language, its relationship to reality, the nature and existence of linguistic units and their capacity to convey meaning, and the role of language in the interpretation of sacred writings. The first reader on language in—and the language of—classical Indian philosophy, A Śabda Reader offers a comprehensive and pedagogically valuable treatment of this topic and its importance to Indian philosophical thought. A Śabda Reader brings together newly translated passages by authors from a variety of traditions—Brahmin, Buddhist, Jaina—representing a number of schools of thought. It illuminates issues such as how Brahmanical thinkers understood the Veda and conceived of Sanskrit; how Buddhist thinkers came to assign importance to language’s link to phenomenal reality; how Jains saw language as strictly material; the possibility of self-contradictory sentences; and how words affect thought. Throughout, the volume shows that linguistic presuppositions and implicit notions about language often play as significant a role as explicit ideas and formal theories. Including an introduction that places the texts and ideas in their historical and cultural context, A Śabda Reader sheds light on a crucial aspect of classical Indian thought and in so doing deepens our understanding of the philosophy of language.
"Tracing the development of Indian philosophy as a single tradition of thought, these two volumes provide a classical exposition of Indian thought. The author showcases ancient philosophical texts and relates them to contemporary issues of philosophy and religion. He presents the essential meaning and significance of individual texts and philosophies and also draws parallels between Indian and western philosophical traditions. The first volume covers the Vedic and Epic periods, including expositions on the hymns of the Rig-Veda, the Upanishads, Jainism, Buddhism, and the theism of the Bhagvadgita. The second investigates the six Brahmanical philosophical systems, the theism of Ramanuja, Saiva ethics, metaphysicas and literature, and the theism of the later Vaishnavas." "This second edition, with a new Introduction by eminent philosopher, J.N. Mohanty, underlines the continuing relevance of the two volumes and the philosophic tradition they represent. Lucidly written, these books will form essential reading for students, teachers, scholars of Indian philosophy as well as general reader interested in the development and growth of Indian thought."--Jacket.
Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as belonging to a single system of belief and practice. Instead of seeing such groups as separate and contradictory, they re-envisioned them as separate rivers leading to the ocean of Brahman, the ultimate reality. Drawing on the writings of philosophers from late medieval and early modern traditions, including Vijnanabhiksu, Madhava, and Madhusudana Sarasvati, Nicholson shows how influential thinkers portrayed Vedanta philosophy as the ultimate unifier of diverse belief systems. This project paved the way for the work of later Hindu reformers, such as Vivekananda, Radhakrishnan, and Gandhi, whose teachings promoted the notion that all world religions belong to a single spiritual unity. In his study, Nicholson also critiques the way in which Eurocentric concepts—like monism and dualism, idealism and realism, theism and atheism, and orthodoxy and heterodoxy—have come to dominate modern discourses on Indian philosophy.