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History of Agriculture in India (up to c.1200 AD), Part 1, reconstructs the evolution of agriculture in India up to c.1200AD. It is a synthesis and summation of existing knowledge on the history of agriculture in ancient India on the combined bases of archaeological and literary sources against the backdrop of Asian history in general. Besides summing up the existing knowledge, it opens new vistas for further research on many debated issues in the history of agriculture in ancient India. The volume addresses the vexed and controversial questions on the origin, antiquity and sources of Indian agricultural history. Based on researches from sites of Vindhya, Ganga Region, plant remains, agricultural tools, pots, dental pathology, and settlement remains, it is an informed and highly researched work on the origin and antiquity of cultivation in India. For a historical study of agriculture, Pali, Sangam. Sanskrit and the Graeco-Roman literatures have been utilized. Art and literary sources have also been used to reconstruct history.
Science and Modern India: An Institutional History, c.1784-1947: Project of History of Science, Philosophy and Culture in Indian Civilization, Volume XV, Part 4 comprises chapters contributed by eminent scholars. It discusses the historical background of the establishment of science institutes that were established in pre-Independence India, and still exist, their functions and their present status. This volume discusses Indian science institutes that specialize in a particular field. It also delves into the area of engineering sciences.
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.
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