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Six centuries before Christ, ancient Hindu philosophers had already embraced Charvaka. Their philosophy was simple: that which is real is what is real. That is, their epistemology was based on perception. Speculative inference is simply not reliable. We may be right or wrong when we begin to infer. Seeing is believing. And any other direct means of perception. So supernaturalism is not real. It is a theory without merit. Thus, no anthropomorphic gods or God. No reincarnation or afterlife of any kind. Charvaka (based on the earlier Lokayata) means that we honestly embrace reality. That is true religion: living joyfully in this world as it actually is. Living free is a wonderful ritual. Accepting the need to become mature, grownup, in our outlook on life: that is the crying need today as it was two and a half millennia ago. As we all become Charvakas, at least in part, we will begin to respect ourselves; embrace the real God: the connecting bond of life; and celebrate the gift of this place and time.As you read these nine chapters that summarize the essence of Chavarka Philosophy, ask yourself how your perspective on life compares to this one. This book is offered in the spirit of a challenge to rethink your life in the light of this ancient way. Even if you eventually conclude that it is a mistaken path, may your own journey be enriched by reading this Lokayata philosophy.
Philosophy in Indian tradition as a purely secular and rational exercise can be located in the Lokāyata/Cārvāka school of Indian philosophy. Due to the lack of substantial literary sources, scholars did not try to explore Lokāyata philosophically. The present work is the first attempt to explore the philosophical energies inherent in the scattered Cārvāka literature through critical and analytical discussions firmly grounded in textual evidences.
Reprint of the original, first published in 1882.
A book not only for every follower of the Buddha around the world but also for every person who wants to understand the Buddha. This book is a study with a heart but one where reason is allowed to be free. In any study of the historical Buddha there are two major obstacles to confront. Firstly, there are the systematic prejudices that developed against him through the centuries in his own country. Secondly, some of the fantastic myths associated with him can give pause to a modern man of science. As this book shows, however, these hurdles can be readily surmounted. This is done by responding to the Buddha's famous exhortation to "come and see" Rather than accept the Buddha blindly, the book invites readers to simply open their hearts and minds enough to examine him in a fair manner. Though the author uses the Tipitaka as his primary authority, he does not tie himself to any particular tradition. The Buddha's universal teaching came out of the Indian subcontinent's agrarian culture. He was firmly rooted in this world and not in any heavenly realms. The book takes the reader on a journey into the life and the teachings of this son of Earth-an extraordinary human being who offered his fellow humans a timeless road map to a happy life. The book also raises questions that will hopefully help to foster healthy dialogue, in the true spirit in which the Buddha wanted others to look at and follow his teaching.
Autobiographical reminiscences of a Bengali authoress.
Narrative Cultures and the Aesthetics of Religion presents the aesthetics of narrativity in religious contexts by approaching narrative acts as situated modes of engaging with reality, equally shaped by the immersive character of the stories told and the sensory qualities of their performances. Introducing narrative cultures as an integrative framework of analysis, the volume builds a bridge between classical content-based approaches to narrative sources and the aesthetic study of religions as constituted by sensory and mediated practices. Studying stories in conjunction with the role that performative acts of storytelling play in the cultivation of the senses, the contributors explore the efficacy of storytelling formats in narrative cultures from ancient times until today, in regions and cultures across the globe. Contributors are: Stefan Binder, Arianna Borrelli, Markus Altena Davidsen, Laura Feldt, Ingvild Sælid Gilhus, Dirk Johannsen, Jens Kreinath, Isabel Laack, Martin Lehnert, Brigitte Luchesi, Bastiaan van Rijn, Caroline Widmer, Annette Wilke, Katharina Wilkens.
Beginning with the earliest strata of Indian philosophy, this book uncovers a distinct tradition of skepticism in Indian philosophy through a study of the “three pillars” of Indian skepticism near the beginning, middle, and end of the classical era: Nāgārjuna (c. 150-200 CE), Jayarāśi (c. 770-830 CE), and Śrī Harṣa (c. 1125-1180 CE). Moving beyond the traditional school model of understanding the history of Indian philosophy, this book argues that the philosophical history of India contains a tradition of skepticism about philosophy represented most clearly by three figures coming from different schools but utilizing similar methods: Nāgārjuna, Jayarāśi, and Śrī Harṣa. This book argues that there is a category of skepticism often overlooked by philosophers today: skepticism about philosophy, varieties of which are found not only in classical India but also in the Western tradition in Pyrrhonian skepticism. Skepticism about philosophy consists of intellectual therapies for those afflicted by the quest for dogmatic beliefs. The book begins with the roots of this type of skepticism in ancient India in the Ṛg Veda, Upaniṣads, and early Buddhist texts. Then there are two chapters on each of the three major figures: one chapter giving each philosopher’s overall aims and methods and a second demonstrating how each philosopher applies these methods to specific philosophical issues. The conclusion shows how the history of Indian skepticism might help to answer philosophy’s detractors today: while skeptics demonstrate that we should be modest about philosophy’s ability to produce firm answers, philosophy nonetheless has other uses such as cultivating critical thinking skills and lessening dogmatism. This book is situated within a larger project of expanding the history of philosophy. Just as the history of Western philosophy ought to inform contemporary philosophy, so should expanding the history of philosophy to include classical India illuminate understandings of philosophy today: its value, limits, and what it can do for us in the 21st century.
The Wiley Blackwell Companion to Religion and Materiality provides a thoughtfully organized, inclusive, and vibrant project of the multiple ways in which religion and materiality intersect. The contributions explore the way that religion is shaped by, and has shaped, the material world, embedding beliefs, doctrines, and texts into social and cultural contexts of production, circulation, and consumption. The Companion not only contains scholarly essays but has an accompanying website to demonstrate the work of performers, architects, and expressive artists, ranging from musicians and dancers to religious practitioners. These examples offer specific illustrations of the interplay of religion and materiality in everyday life. The project is organized from a comparative perspective, highlighting examples and case studies from traditions originating in both East and West. To summarize, the volume: Brings together the leading figures, theories and ideas in the field in a systematic and comprehensive way Offers an interdisciplinary approach drawing together religious studies, anthropology, archaeology, history, sociology, geography, the cognitive sciences, ecology, and media studies Takes a comparative perspective, covering all the major faith traditions