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Selected articles that have previously been published in the journal Harijan.
The question of unintelligibility does not arise with regard to books of fiction, such as the stories and novels, irrespective of how they are written. Even if a story is not understood, there is no great harm done. The problem is with the theoretical essays. Even there, there is no problem with the essays related to the natural science, if the language is simple. The real problem is with the books of philosophy! When we find the word ‘philosophy’ on the face of the book, we feel that ‘this book is meant for the scholars, not for us,’ The very word ‘philosophy’ at the outset will scare us immensely. When we read the word ‘philosophy’ on the face of a book, it does not mean that it represents ‘a great truth’ or ‘a great science.' The contents of the book could be correct or useless or a blend of both. The logic of the book will be in accordance with the philosophy of the book. A correct one will have a correct logic, a wrong one will have a wrong logic, and a vacillating one will have a vacillating logic.
Gandhi and Philosophy presents a breakthrough in philosophy by foregrounding modern and scientific elements in Gandhi's thought, animating the dazzling materialist concepts in his writings and opening philosophy to the new frontier of nihilism. This scintillating work breaks with the history of Gandhi scholarship, removing him from the postcolonial and Hindu-nationalist axis and disclosing him to be the enemy that the philosopher dreads and needs. Naming the congealing systematicity of Gandhi's thoughts with the Kantian term hypophysics, Mohan and Dwivedi develop his ideas through a process of reason that awakens the possibilities of concepts beyond the territorial determination of philosophical traditions. The creation of the new method of criticalisation - the augmentation of critique - brings Gandhi's system to its exterior and release. It shows the points of intersection and infiltration between Gandhian concepts and such issues as will, truth, violence, law, anarchy, value, politics and metaphysics and compels us to imagine Gandhi's thought anew.
For decades, Sunderlal Bahuguna has been an environmental activist in his native India, well known for his efforts on behalf of the Himalayas and its people. In the 1970s, he was instrumental in the successful Chipko (or "hug") movement during which local people hugged trees to prevent logging for outside concerns. He was also a leader of the long opposition to the Tehri Dam. In both conflicts, the interests of outsiders threatened the interests of local people living relatively traditional lives. George Alfred James introduces Sunderlal Bahuguna's activism and philosophy in a work based on interviews with Bahuguna himself, his writings, and journalistic accounts. James writes that Bahuguna's work in the Indian independence movement and his admiration for the nonviolence of Gandhi has inspired a vision and mode of activism that deserves wider attention. It is a philosophy that does not try to win the conflict, but to win the opponent's heart.
"Widely regarded as Gandhi's spiritual successor, Vinoba Bhave continued Gandhi's work of spiritual and social enlightenment after his assassination, and became a beacon of hope to millions of impoverished Indian people. Saint, scholar, sage, social reformer and spiritual master, his radical activism was driven by his beliefs, and compassion was the inspiration for his social and economic reforms. He is best known for founding the Bhoodan or land-gift movement: motivated by the plight of the landless poor, he walked all over India persuading wealthy landowners to part with a portion of their land. In all he collected over five million acres of land in gifts, which he redistributed to the poor. During this great journey, he talked about the relationship between the intimate self and the ultimate God." "The Intimate and the Ultimate is a selected anthology of Vinoba's speeches and writings. It is an invaluable guide for all seekers of truth, non-violence and wisdom, and for those who value quality above quantity, and wholeness above fragmentation."--BOOK JACKET.
Bhakti is a remarkable feature and tendency of human existence having to do with one's devoted involvement with a person, object, deity, or creative project. In Bhakti and Philosophy, R. Raj Singh traces the larger meanings and roles of bhakti as it historically emerged in some of the well-known thought systems of India, such as Vedanta and Buddhism, with a special focus on the seminal texts such as the Vedas, Upanishads, the Bhagvadgita, the Bhakti sutras and the Buddhist sutras. The book specifically outlines the connection between bhakti and philosophy, a connection hitherto missed in most studies on bhakti, which happen to focus on the religious dimension as opposed to the secular and existential meanings of this pivotal tendency. The value of this work lies not only in its substantive contribution to philosophy and religious studies, but also in advancing our understanding of bhakti as a universal tendency and a vital component in resolving the ever-enigmatic philosophical problem stated in the simple question 'what is love?'
This Collection Of Essays By Prof. J.N. Mohanty Traces His Reflections On Indian Philosophy And A Range Of Other Issues, Over A Span Of Forty Years.