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Some students find philosophy engrossing; others are merely bewildered. How can professors meet the challenge of teaching introductory-level philosophy so that their students, regardless of initial incentive or skill, come to understand and even enjoy the subject? For nearly a decade, renowned philosopher and teacher Steven M. Cahn offered doctoral students a fourteen-week, credit-bearing course to prepare them to teach undergraduates. At schools where these instructors were appointed, department chairs reported a dramatic increase in student interest. In this book, Cahn captures the essence of that course. Yet many of the topics he discusses concern all faculty, regardless of subject: a teacher’s responsibilities, the keys to effective instruction, the proper approach to term papers, examinations, and grades; and suggestions for how administrators should demonstrate that they take teaching seriously. Such matters are covered in the first seven chapters and in the final, fourteenth chapter. The intermediate six chapters focus on teaching introductory philosophy and, in particular, on critical thinking, free will, philosophy of religion, ethics, and political philosophy. Cahn’s writing is lucid and lively, using vivid examples and avoiding educational jargon. In sum, this book is not only a guide on how to inspire students but also an inspiration for teachers themselves.
Western constructs giving precedence to ideas over experience have, for long, dominated theorization in Indian social sciences. Problematizing their tenuous relationship, this book presents a passionate plea to create new frameworks for describing contemporary Indian social experiences. Using a dialogic form and placing the reality of untouchability and Dalit life at the centre of analyses, Gopal Guru and Sundar Sarukkai examine the ontological and epistemological nature of experience, thereby exhibiting the politics of experience. By illustrating ways of using alternative frameworks for theorizing, The Cracked Mirror argues for a more careful understanding of the ethics of representation.
Daya Krishna and Twentieth-Century Indian Philosophy introduces contemporary Indian philosophy as a unique philosophical genre through the writings of one its most significant exponents, Daya Krishna (1924-2007). It surveys Daya Krishna's main intellectual projects: rereading classical Indian sources anew, his famous Samvad Project, and his attempt to formulate a new social and political theory for India. Conceived as a dialogue with Daya Krishna and contemporaries, including his interlocutors, Krishnachandra Bhattacharyya, Badrinath Shukla, Ramchandra Gandhi, and Mukund Lath, this book is an engaging introduction to anyone interested in contemporary Indian philosophy and in the thought-provoking writings of Daya Krishna.
This volume collects selected works of Daya Krishna, one of the major Indian philosophers of the the second half of the 20th century.
Festschrift honoring P.F. Strawson; includes contributed articles on his contributions in logic and on logic.
This collection of articles is unique in the way it approaches established material on the various logical traditions in India. Instead of classifying these traditions within Schools as is the usual approach, the material here is classified into sections based on themes ranging from Fundamentals of ancient logical traditions to logic in contemporary mathematics and computer science. This collection offers not only an introduction to the key themes in different logical traditions such as Nyaya, Buddhist and Jaina, it also highlights certain unique characteristics of these traditions as well as contribute new material in the relationship of logic to aesthetics, linguistics, Kashmir Saivism as well as the forgotten Tamil contribution to logic.
At present, a nativist turn in Indian political theory can be observed. There is a general assumption that the indigenous thought to which researchers are supposed to be (re)turning may somehow be immediately visible by ignoring the colonization of the mind and polity. In such a conception of svaraj (which can be translated as ‘authentic autonomy’), the tradition to be returned to would be that of the indigenous elites. In this book, this concept of svaraj is defined as a thick conception, which links it with exclusivist notions of spirituality, profound anti-modernity, exceptionalistic moralism, essentialistic nationalism and purism. However, post-independence India has borne witness to an alternative trajectory: a thin svaraj. The author puts forward a workable contemporary ideal of thin svaraj, i.e. political, and free of metaphysical commitment. The model proposed is inspired by B.R. Ambedkar's thoughts, as opposed to the thick conception found in the works of M.K. Gandhi, KC Bhattacharya and Ramachandra Gandhi. The author argues that political theorists of Indian politics continue to work with categories and concepts alien to the lived social and political experiences of India's common man, or everyday people. Consequently, he emphasises the need to decolonize Indian political theory, and rescue it from the grip of western theories, and fascination with western modes of historical analysis. The necessity to avoid both universalism and relativism and more importantly address the political predicaments of ‘the people’ is the key objective of the book, and a push for a reorientation of Indian political theory. An interesting new interpretation of a contemporary ideal of svaraj, this analysis takes into account influences from other cultures and sources as well as eschews thick conceptions that stifle imaginations and imaginaries. This book will be of interest to academics in the fields of philosophy, political science, sociology, literature and cultural studies in general and contemporary political theory, South Asian and Indian politics and political theory in particular.
This book presents a close reading of four Indian narratives from different time periods (epic, Upaniṣadic, pre-modern and contemporary): Ekalavya's story from the Mahābhārata (MBh 1.123.1-39), the story of Prajāpati, Indra and Virochana from the Chāndogya Upanisad (CU 8.7.1-8.12.5), the story of Śankara in the King's body from the Śankaradigvijaya, and A.R. Murugadoss's Hindi film Ghajini (2008), respectively. These stories are thematically juxtaposed with Pātañjala-yoga, namely Patañjali's Yogasūtra and its vast commentarial body. The sūtras reveal hidden philosophical layers. The stories, on the other hand, contribute to the clarification of "philosophical junctions" in the Yogasūtra. Through sūtras and stories, the author explores the question of self-identity, with emphasis on the role of memory and the place of body in identity-formation. Each of the stories diagnoses the connection between self-identity and (at least a sense of) freedom. Employing cutting-edge methodology, crossing the boundaries of literary theory, story-telling, and philosophical reflection, this book presents fresh interpretations of Indian thought. It is useful to specialists in Asian philosophy and culture.
The essays in this book delve into the central theme of R.C. Pradhan's philosophy in particular and the issues in analytic philosophy in general. In analytic tradition, Professor Pradhan's research has been extensively in the area of Wittgenstein's philosophy: philosophy of language and philosophy of mind. While philosophizing the notion of language and mind, Pradhan explores the complexities of the web of life. For him, language neatly binds several aspects of life: the cultural, moral, religious, and scientific. The mind, however, represents the inner world of human experience that involves multiple dimensions of consciousness: the bodily, the vital, the mental, and the spiritual consciousness. Considering the broad spectrum of Pradhan's works, the contributions in this book reflect mainly on the issues concerning the nature of metaphysics, mind, meaning, truth, and values. Language, Mind and Reality, in this regard, is a study on the contemporary trends in analytic philosophy.