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Philosophy Of Science Draws Upon Different Traditions In Western Philosophy, Starting From The Ancient Greek. However, There Is A Conspicuous Absence Of Non-Western Philosophical Traditions, Including The Indian, In Philosophy Of Science. This Book Argues That Indian Rational Traditions Such As Indian Logic, Drawn From Both Buddhist And Nyaya Philosophies, Are Not Only Relevant For Philosophy Of Science But Are Also Intrinsically Concerned With Scientific Methodology. It Also Suggests That The Indian Logical Traditions Can Be Understood As Requiring That Logic Itself Be Scientific. This Explains Their Engagement With Ideas Such As Valid Inference, Invariable Concomitance, The Use Of The Empirical In Logical Analysis, The Move From Observations To Statements About These Observations And So On. The Essential Relation Between Some Indian Philosophical Traditions And Science Is Further Illustrated By The Semiotic Character Of Indian Logic, Its Explanatory Structures Which Are Similar To Those Of Scientific Explanations, Indian Theories Of Knowledge And Truth, The Pragmatic Nature Of Truth And Its Relation To Action Which Is Essential To Nyaya And To Science, And Finally The Importance Of The Effability Thesis Which Is Central To Nyaya, Bhartrhari And Modern Science. The Book Introduces The Reader To Important Themes In Indian Logic, Epistemology And Philosophy Of Language As Well As Philosophy Of Science. Relationships Between These Various Traditions Are Also Explored Thereby Suggesting How Indian Philosophy Can Engage With Contemporary Philosophy Of Science. This Introductory Book Will Be Valuable For Students, Professional Philosophers As Well As Those Interested In Indian Philosophy And Its Significance To Contemporary Thought.
Here are the chief riches of more than 3,000 years of Indian philosophical thought-the ancient Vedas, the Upanisads, the epics, the treatises of the heterodox and orthodox systems, the commentaries of the scholastic period, and the contemporary writings. Introductions and interpretive commentaries are provided.
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.
A comprehensive outline of the major schools of Indian philosophy providing an overview of what comprises Indian philosophy.
This book publishes, for the first time in decades, and in many cases, for the first time in a readily accessible edition, English language philosophical literature written in India during the period of British rule. Bhushan's and Garfield's own essays on the work of this period contextualize the philosophical essays collected and connect them to broader intellectual, artistic and political movements in India. This volume yields a new understanding of cosmopolitan consciousness in a colonial context, of the intellectual agency of colonial academic communities, and of the roots of cross-cultural philosophy as it is practiced today. It transforms the canon of global philosophy, presenting for the first time a usable collection and a systematic study of Anglophone Indian philosophy. Many historians of Indian philosophy see a radical disjuncture between traditional Indian philosophy and contemporary Indian academic philosophy that has abandoned its roots amid globalization. This volume provides a corrective to this common view. The literature collected and studied in this volume is at the same time Indian and global, demonstrating that the colonial Indian philosophical communities were important participants in global dialogues, and revealing the roots of contemporary Indian philosophical thought. The scholars whose work is published here will be unfamiliar to many contemporary philosophers. But the reader will discover that their work is creative, exciting, and original, and introduces distinctive voices into global conversations. These were the teachers who trained the best Indian scholars of the post-Independence period. They engaged creatively both with the classical Indian tradition and with the philosophy of the West, forging a new Indian philosophical idiom to which contemporary Indian and global philosophy are indebted.
What can the philosophy of language learn from the classical Indian philosophical tradition? As recently as twenty or thirty years ago this question simply would not have arisen. If a practitioner of analytic philosophy of language of that time had any view of Indian philosophy at all, it was most likely to be the stereotyped picture of a gaggle of navel gazing mystics making vaguely Bradley-esque pronouncements on the oneness of the one that was one once. Much work has been done in the intervening years to overthrow that stereotype. Thanks to the efforts of such scholars as J. N. Mohanty, B. K. Matilal, and Karl Potter, philoso phers working in the analytic tradition have begun to discover something of the range and the rigor of classical Indian work in epistemolgy and metaphysics. Thus for instance, at least some recent discussions of personal identity reflect an awareness that the Indian Buddhist tradition might prove an important source of insights into the ramifications of a reductionist approach to personal identity. In philosophy of language, though, things have not improved all that much. While the old stereotype may no longer prevail among its practitioners, I suspect that they would not view classical Indian philoso phy as an important source of insights into issues in their field. Nor are they to be faulted for this.
The work appears in five volumes. Vol. I comprises Buddhist and Jaina Philosophy and the six systems of Hindu thought, viz.., Samkhya, Yoga, Nyaya, Vaisesika, Mimamsa and Vedanta. It also contains the philosophy of the Yogavasistha, the Bhagavadgita and speculations in the medical schools. Vol. III contains an elaborate account of the Principal Dualistic and Pluralistic Systems such as the philosophy of the Pancaratra, Bhaskara, Yamuna, Ramanuja, Nimbarka, Vijnanabhiksu and philosophical speculations of some of the selected Puranas. Vol. IV deals with the Bhagavata Purana, Madhva and his School, Vallabha, Caitanya, Jiva Gosvami and Baladeva Vidyabhusana. Vol. V treats the Southern Schools of Saivism, viz., Saiva Siddhanta, Vira Saivism, philosophy of Srikantha. Saiva Philosophy in the Puranas and in some important texts. In the words of the Oxford Journal 'the collection of data, editing and the interpretation of every school of thought is a feat unparalleled in the field of history of philosophy.'
Ethics and the History of Indian Philosophy, by Shyam Ranganathan, presents a compelling, systematic explication of the moral philosophical content of history of Indian philosophy in contrast to the received wisdom in Indology and comparative philosophy that Indian philosophers were scarcely interested in ethics. Unlike most works on the topic, this book makes a case for the positive place of ethics in the history of Indian philosophy by drawing upon recent work in metaethics and metamorality, and by providing a through analysis of the meaning of moral concepts and PHILOSOPHY itself- in addition to explicating the texts of Indian authors. In Ranganathan`s account, Indian philosophy shines with distinct options in ethics that find their likeness in the writings of the Ancient in the West, such as Plato and the Neo-Platonists, and not in the anthropocentric or positivistic options that have dominated the recent Western tradition.
This book introduces the vast topic of Indian philosophy. It begins with a study of the major Upanishads, and then surveys the philosophical ideas contained in the Bhagavadgita. After a short excursion into Buddhism, it summarizes the salient ideas of the six systems of Indian philosophy: Nyaya, Vaisesika, Samkhya, Yoga, Purva Mimamsa, and Vedanta. It concludes with an introduction to contemporary Indian thought.
"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.