Text extracted from opening pages of book: HINDU PHILOSOPHY TO MY TEACHER HINDU PHILOSOPHY By THEOS BERNARD, Pn. D. PHILOSOPHICAL LIBRARY New York COPYRIGHT, 1947, BY THE PHILOSOPHICAL LIBRARY, INC. 15 EAST 40TH STREET, NEW YORK, N. Y. PRINTED IN THE UNITED STATES OF AMERICA PREFACE This book is an attempt to outline the essence of the six classic systems of Hindu Philosophy, namely; Nyaya, VaiSesika, Samkhya, Yoga, Mimamsa, and Vedanta. All other schools of thought are but / ariations of these six. I felt it necessary to present only one additional; chool, namely Ka& mlr Saivism which gives the most detailed analysis ) f the Ultimate Principle; however, it can hardly be fully understood intil the other six systems are comprehended. To understand correctly Hindu Philosophy, it is paramount that me realize that the basis of all the schools is the same. Together they: orm a graduated interpretation of the Ultimate Reality. Each school s based on the same metaphysical doctrine, while discussing some Darticular aspect of the whole. For example: Nyaya discusses the neans by which knowledge may be had of the Ultimate Reality; ai& esika, the things to be known about that Ultimate Reality; Samkhya, the evolution of metaphysical doctrine; Yoga, the meta physical doctrine in relation to the individual; Mrrnamsa, the rules md method of interpreting the doctrine; Vedanta, the relationship Between God, Matter, and the world; and Kamir Saivism, the nature > f the Ultimate Spirit and the Cause of the Initial Impulse. This outline is intended merely to show the interrelationship of these schools and how each assumes the doctrines of the other while it solves its special problem. In this introduction tothe classic philosophical schools of India: here is no attempt to prove or disprove but rather to present the system of each school many eminent scholars have ably discussed: he philosophical implications in full detail. My problem has been me of deciding what would be omitted rather than what should be ncluded. Only the essentials of each system are presented. According to the classic schools of Hindu Philosophy, the method 3y which the individual can evolve himself during this life is through vn VI ii PREFACE the practice of Yoga. This is the universal technique recommended to enable man to acquire actual insight into the true nature of things. All schools agree that until the faith is fortified with understanding, little progress can be made, for knowledge without application is like medicine that is not taken. To aid those who do not have a knowledge of Sanskrit, each term, in most cases, is defined when it is introduced, giving the seed con cept of the word, so that the intended metaphysical idea can be more readily grasped. For future reference a glossary of all important terms has been provided in the hope that it may aid those who wish to read some of the recommended bibliographical material. In the use of the English translation of these technical Sanskrit terms, one is cautioned not to take them literally, for it is impossible to adequately translate them. Various writers have used different translations which will be the source of confusion at first. However, if one learns to use the technical term, he will soon grasp its full connotation. This work is a synthesis rather than an original contribution. In its preparation, I have relied extensively upon the writings of recognized authorities on Hindu Philosophy. For the sake of simplification, I have avoided extensive use of quotations and footnotes, and I have made use of the traditional chronology throughout without comment. In conclusion, I wish to express my gratitude to those authors, listed in the bibliography, from whose works I have drawn. Special mention should be made of two outstanding guides: Indian Philoso phy by S. Radhakrishnan, and A History of Indian Philosophy by S. Dasgupta. I am also indebted to Professor Herbert W. Schneider, for many helpful recommendation

Value without Fetish presents the first in-depth English-language study of the influential Japanese economist Uno Kozo's (1897-1977) theory of 'pure capitalism' in the light of the method and object of Marx's Critique of Political Economy. A close analysis of the theories of value, production and reproduction, and crisis in Uno's central texts from the 1930s to the 1970s reveals his departure from Marx's central insights about the fetish character of the capitalist mode of production - a departure that Lange shows can be traced back to the failed epistemology of value developed in Uno's earliest writings. By disavowing the complex relation between value and fetish that structures Marx's critique, Uno adopts the paradigms of neoclassical theories to present an apology rather than a critique of capitalism.

Here is a book you will appreciate even if you have read many Buddhist books. This book expounds the Dharma in a very lucid way and illuminates the Heart Sutra from Buddhism's apex of psychology and philosophy. This book is a sharp weapon useful for cutting the root of ignorance. It is one thing to talk about or read about the meaning of life and quite another to move through the levels of wisdom to actually live that meaning. Here you'll find a detailed map of the journey to meaning.

The medieval Jewish philosophers Saadia Gaon, Bahya ibn Pakuda, and Moses Maimonides made significant contributions to moral philosophy in ways that remain relevant today.
Jonathan Jacobs explicates shared, general features of the thought of these thinkers and also highlights their distinctive contributions to understanding moral thought and moral life. The rationalism of these thinkers is a key to their views. They argued that seeking rational understanding of Torah's commandments and the created order is crucial to fulfilling the covenant with God, and that intellectual activity and ethical activity form a spiral of mutual reinforcement. In their view, rational comprehension and ethical action jointly constitute a life of holiness. Their insights are important in their own right and are also relevant to enduring issues in moral epistemology and moral psychology, resonating even in the contemporary context.
The central concerns of this study include (i) the relations between revelation and rational justification, (ii) the roles of intellectual virtue and ethical virtue in human perfection, (iii) the implications of theistic commitments for topics such as freedom of the will, the acquisition of virtues and vices, repentance, humility, and forgiveness, (iv) contrasts between medieval Jewish moral thought and the practical wisdom approach to moral philosophy and the natural law approach to it, and (v) the universality and objectivity of moral elements of Torah.

The present geopolitical rise of India and China evokes much interest in the comparative study of these two ancient Asian cultures. There are various studies comparing Western and Indian philosophies and religions, and there are similar works comparing Chinese and Western philosophy and religion. However, so far there is no systemic comparative study of Chinese and Indian philosophies and religions. Therefore there is a need to fill this gap. As such, Brahman and Dao: Comparative Studies of Indian and Chinese Philosophy and Religion is a pioneering volume in that it highlights possible bridges between these two great cultures and complex systems of thought, with seventeen chapters on various Indo-Chinese comparative topics. The book focuses on four themes: metaphysics and soteriology; ethics; body, health and spirituality; and language and culture.

The nature and reality of self is a subject of increasing prominence among Western philosophers of mind and cognitive scientists. It has also been central to Indian and Tibetan philosophical traditions for over two thousand years. It is time to bring the rich resources of these traditions into the contemporary debate about the nature of self. This volume is the first of its kind. Leading philosophical scholars of the Indian and Tibetan traditions join with leading Western philosophers of mind and phenomenologists to explore issues about consciousness and selfhood from these multiple perspectives. Self, No Self? is not a collection of historical or comparative essays. It takes problem-solving and conceptual and phenomenological analysis as central to philosophy. The essays mobilize the argumentative resources of diverse philosophical traditions to address issues about the self in the context of contemporary philosophy and cognitive science. Self, No Self? will be essential reading for philosophers and cognitive scientists interested in the nature of the self and consciousness, and will offer a valuable way into the subject for students.

This book is a compilation of several sections of a larger work, a book by the name of African Origins of Civilization, Religion, Yoga Mysticism and Ethics Philosophy. It also contains some additional evidences not contained in the larger work that demonstrate the correlation between Ancient Egyptian Religion and Buddhism. This book is one of several compiled short volumes that has been compiled so as to facilitate access to specific subjects contained in the larger work which is over 680 pages long. These short and small volumes have been specifically designed to cover one subject in a brief and low cost format. This present volume, The Ancient Egyptian Buddha: The Ancient Egyptian Origins of Buddhism, formed one subject in the larger work; actually it was one chapter of the larger work. However, this volume has some new additional evidences and comparisons of Buddhist and Neterian (Ancient Egyptian) philosophies not previously discussed. It was felt that this subject needed to be discussed because even in the early 21st century, the idea persists that Buddhism originated only in India independently. Yet there is ample evidence from ancient writings and perhaps more importantly, iconographical evidences from the Ancient Egyptians and early Buddhists themselves that prove otherwise. This handy volume has been designed to be accessible to young adults and all others who would like to have an easy reference with documentation on this important subject. This is an important subject because the frame of reference with which we look at a culture depends strongly on our conceptions about its origins. in this case, if we look at the Buddhism as an Asiatic religion we would treat it and it'sculture in one way. If we id as African Ancient Egyptian] we not only would see it in a different light but we also must ascribe Africa with a glorious legacy that matches any other culture in human history and gave rise to one of the present day most important religious philosophies. We would also look at the culture and philosophies of the Ancient Egyptians as having African insights that offer us greater depth into the Buddhist philosophies. Those insights inform our knowledge about other African traditions and we can also begin to understand in a deeper way the effect of Ancient Egyptian culture on African culture and also on the Asiatic as well. We would also be able to discover the glorious and wondrous teaching of mystical philosophy that Ancient Egyptian Shetaut Neter religion offers, that is as powerful as any other mystic system of spiritual philosophy in the world today.

The philosophical traditions of China have arguably influenced more human beings than any other. China has been the home not only of its indigenous philosophical traditions of Confucianism and Daoism, but also of uniquely modified forms of Buddhism. As Ronnie L Littlejohn shows, these traditions have for thousands of years formed the bedrock of the longest continuing civilization on the planet; and Chinese philosophy has profoundly shaped the institutions, social practices and psychological character of East and Southeast Asia. The author here surveys the key texts and philosophical systems of Chinese thinkers in a completely original and illuminating way. Ranging from the Han dynasty to the present, he discusses the six classical schools of Chinese philosophy (Yin-Yang, Ru, Mo, Ming, Fa and Dao-De); the arrival of Buddhism in China and its distinctive development; the central figures and movements from the end of the Tang dynasty to the introduction into China of Western thought; and the impact of Chinese philosophers ranging from Confucius and Laozi to Tu Weiming on their equivalents in the West."

Premananda Bharati's classic work, Sri Krishna: the Lord of Love, was originally published in 1904 in New York. It is the first full length work presenting theistic Hindu practices and beliefs before a Western audience by a practicing Hindu "missionary." Premananda Bharati or Baba (Father) Bharati had come to the USA as a result of the encouragement of his co-religionists in India and of a vision he received while living in a pilgrimage site sacred to his tradition. He arrived in the USA in 1902 and stayed until 1911 with one return journey to India in 1907 with several of his American disciples. His book, Sri Krishna, was read and admired by numerous American and British men and women of the early 20th century and captured the attention of the great Russian writer Leo Tolstoy through whom Mahatma Gandhi discovered it. This new edition of his book contains two introductions, one by Gerald T. Carney, PhD, a specialist on Premananda Bharati's life and work and another by Neal Delmonico, PhD, a specialist on Caitanya Vaisnavism, the religious tradition to which Baba Bharati belonged. In addition, the text has been edited, corrected, annotated, and newly typeset. The spellings of the technical Sanskrit words in the text have been standardized according to modern diacritical practices. Appendices have been added containing supporting texts and additional materials bearing on Baba Bharati's sources for some of the ideas in his book and on his life and practices in India before his arrival in the USA.