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This volume features new perspectives on the implications of
cross-linguistic and cultural diversity for epistemology. It brings
together philosophers, linguists, and scholars working on knowledge
traditions to advance work in epistemology that moves beyond the
Anglophone sphere. The first group of chapters provide evidence of
cross-linguistic or cultural diversity relevant to epistemology and
discuss its possible implications. These essays defend epistemic
pluralism based on Sanskrit data as a commitment to pluralism about
epistemic stances, analyze the use of two Japanese knowledge verbs
in relation to knowledge how, explore the Confucian notion of
justification, and surveys cultural differences about the
testimonial knowledge. The second group of chapters defends "core
monism"-which claims that despite the cross-linguistic diversity of
knowledge verbs, there is certain core epistemological meaning
shared by all languages-from both a Natural Semantic Metalanguage
(NSM) and skeptical perspective. The third cluster of essays
considers the implications of cultural diversity for epistemology
based on anthropological studies. These chapters explore real
disparities in folk epistemology across cultures. Finally, the last
two chapters discuss methods or perspectives to unify epistemology
despite and based on the diversity of folk intuitions and
epistemological concepts. Ethno-Epistemology is an essential
resource for philosophers working in epistemology and comparative
philosophy, as well as linguists and cultural anthropologists
interested in the cultural-linguistic diversity of knowledge
traditions.
Peter Adamson and Jonardon Ganeri present a lively introduction to
one of the world's richest intellectual traditions: the philosophy
of classical India. They begin with the earliest extant literature,
the Vedas, and the explanatory works that these inspired, known as
Upanisads. They also discuss other famous texts of classical Vedic
culture, especially the Mahabharata and its most notable section,
the Bhagavad-Gita, alongside the rise of Buddhism and Jainism. In
this opening section, Adamson and Ganeri emphasize the way that
philosophy was practiced as a form of life in search of liberation
from suffering. Next, the pair move on to the explosion of
philosophical speculation devoted to foundational texts called
'sutras,' discussing such traditions as the logical and
epistemological Nyaya school, the monism of Advaita Vedanta, and
the spiritual discipline of Yoga. In the final section of the book,
they chart further developments within Buddhism, highlighting
Nagarjuna's radical critique of 'non-dependent' concepts and the
no-self philosophy of mind found in authors like Dignaga, and
within Jainism, focusing especially on its 'standpoint'
epistemology. Unlike other introductions that cover the main
schools and positions in classical Indian philosophy, Adamson and
Ganeri's lively guide also pays attention to philosophical themes
such as non-violence, political authority, and the status of women,
while considering textual traditions typically left out of
overviews of Indian thought, like the Carvaka school, Tantra, and
aesthetic theory as well. Adamson and Ganeri conclude by focusing
on the much-debated question of whether Indian philosophy may have
influenced ancient Greek philosophy and, from there, evaluate the
impact that this area of philosophy had on later Western thought.
This volume features new perspectives on the implications of
cross-linguistic and cultural diversity for epistemology. It brings
together philosophers, linguists, and scholars working on knowledge
traditions to advance work in epistemology that moves beyond the
Anglophone sphere. The first group of chapters provide evidence of
cross-linguistic or cultural diversity relevant to epistemology and
discuss its possible implications. These essays defend epistemic
pluralism based on Sanskrit data as a commitment to pluralism about
epistemic stances, analyze the use of two Japanese knowledge verbs
in relation to knowledge how, explore the Confucian notion of
justification, and surveys cultural differences about the
testimonial knowledge. The second group of chapters defends "core
monism"-which claims that despite the cross-linguistic diversity of
knowledge verbs, there is certain core epistemological meaning
shared by all languages-from both a Natural Semantic Metalanguage
(NSM) and skeptical perspective. The third cluster of essays
considers the implications of cultural diversity for epistemology
based on anthropological studies. These chapters explore real
disparities in folk epistemology across cultures. Finally, the last
two chapters discuss methods or perspectives to unify epistemology
despite and based on the diversity of folk intuitions and
epistemological concepts. Ethno-Epistemology is an essential
resource for philosophers working in epistemology and comparative
philosophy, as well as linguists and cultural anthropologists
interested in the cultural-linguistic diversity of knowledge
traditions.
The debates between various Buddhist and Hindu philosophical
systems about the existence, definition and nature of self, occupy
a central place in the history of Indian philosophy and religion.
These debates concern various issues: what 'self' means, whether
the self can be said to exist at all, arguments that can
substantiate any position on this question, how the ordinary
reality of individual persons can be explained, and the
consequences of each position. At a time when comparable issues are
at the forefront of contemporary Western philosophy, in both
analytic and continental traditions (as well as in their
interaction), these classical and medieval Indian debates widen and
globalise such discussions. This book brings to a wider audience
the sophisticated range of positions held by various systems of
thought in classical India.
The debates between various Buddhist and Hindu philosophical
systems about the existence, definition and nature of self, occupy
a central place in the history of Indian philosophy and religion.
These debates concern various issues: what 'self' means, whether
the self can be said to exist at all, arguments that can
substantiate any position on this question, how the ordinary
reality of individual persons can be explained, and the
consequences of each position. At a time when comparable issues are
at the forefront of contemporary Western philosophy, in both
analytic and continental traditions (as well as in their
interaction), these classical and medieval Indian debates widen and
globalise such discussions. This book brings to a wider audience
the sophisticated range of positions held by various systems of
thought in classical India.
The selection of essays in this volume aims to present Indian
philosophy as an autonomous intellectual tradition, with its own
internal dynamics, rhythms, techniques, problematics and
approaches, and to show how the richness of this tradition has a
vital role in a newly emerging global and international discipline
of philosophy, one in which a diversity of traditions exchange
ideas and grow through their interaction with one another. This new
volume is an abridgement of the four-volume set, Indian Philosophy,
published by Routledge in 2016. The selection of chapters was made
in collaboration with the editors at Routledge. The purpose of this
volume is to reintroduce the heritage of 'Indian Philosophy' to a
contemporary readership by acquainting the reader with some of the
core themes of Indian philosophy, such as the concept of
philosophy, philosophy as a search for the self, Buddhist
philosophy of mind, metaphysics, epistemology, language and logic.
The articles in this volume are all landmarks in the evolution of
modern studies in Indian logic. The book traces the development of
modern studies in Indian logic from their beginnings right up to
1998. Each of the articles has very specific reasons for its
inclusion.
The articles in this volume are all landmarks in the evolution of modern studies in Indian logic. The book traces the development of modern studies in Indian logic from their beginnings right up to the latest work.
This original work focuses on the rational principles of Indian philosophical theory, rather than the mysticism more usually associated with it. Ganeri explores the philosophical projects of a number of major Indian philosophers and looks into the methods of rational inquiry deployed within these projects. In so doing, he illuminates a network of mutual reference, criticism, influence and response, in which reason is used to call itself into question. This fresh perspective on classical Indian thought unravels new philosophical paradigms, and points towards new applications for the concept of reason. eBook available with sample pages: PB:0415240352 EB:020315827X
Peter Adamson and Jonardon Ganeri present a lively introduction to
one of the world's richest intellectual traditions: the philosophy
of classical India. They begin with the earliest extant literature,
the Vedas, and the explanatory works that these inspired, known as
Upanisads. They also discuss other famous texts of classical Vedic
culture, especially the Mahabharata and its most notable section,
the Bhagavad-Gita, alongside the rise of Buddhism and Jainism. In
this opening section, Adamson and Ganeri emphasize the way that
philosophy was practiced as a form of life in search of liberation
from suffering. Next, the pair move on to the explosion of
philosophical speculation devoted to foundational texts called
'sutras,' discussing such traditions as the logical and
epistemological Nyaya school, the monism of Advaita Vedanta, and
the spiritual discipline of Yoga. In the final section of the book,
they chart further developments within Buddhism, highlighting
Nagarjuna's radical critique of 'non-dependent' concepts and the
no-self philosophy of mind found in authors like Dignaga, and
within Jainism, focusing especially on its 'standpoint'
epistemology. Unlike other introductions that cover the main
schools and positions in classical Indian philosophy, Adamson and
Ganeri's lively guide also pays attention to philosophical themes
such as non-violence, political authority, and the status of women,
while considering textual traditions typically left out of
overviews of Indian thought, like the Carvaka school, Tantra, and
aesthetic theory as well. Adamson and Ganeri conclude by focusing
on the much-debated question of whether Indian philosophy may have
influenced ancient Greek philosophy and, from there, evaluate the
impact that this area of philosophy had on later Western thought.
Where do we look when we look inward? In what sort of space does
our inner life take place? Augustine said that to turn inward is to
find oneself in a library of memories, while the Indian Buddhist
tradition holds that we are self-illuminating beings casting light
onto a world of shadows. And a disquieting set of dissenters has
claimed that inwardness is merely an illusion-or, worse, a deceit.
Jonardon Ganeri explores philosophical reflections from many of the
world's intellectual cultures, ancient and modern, on how each of
us inhabits an inner world. In brief and lively chapters, he ranges
across an unexpected assortment of diverse thinkers: Buddhist,
Hindu, Islamic, Chinese, and Western philosophy and literature from
the Upanisads, Socrates, and Avicenna to Borges, Simone Weil, and
Rashomon. Ganeri examines the various metaphors that have been
employed to explain interiority-shadows and mirrors, masks and
disguises, rooms and enclosed spaces-as well as the interfaces and
boundaries between inner and outer worlds. Written in a
cosmopolitan spirit, this book is a thought-provoking consideration
of the value-or peril-of turning one's gaze inward for all readers
who have sought to map the geography of the mind.
This original work focuses on the rational principles of Indian philosophical theory, rather than the mysticism more usually associated with it. Ganeri explores the philosophical projects of a number of major Indian philosophers and looks into the methods of rational inquiry deployed within these projects. In so doing, he illuminates a network of mutual reference, criticism, influence and response, in which reason is used to call itself into question. This fresh perspective on classical Indian thought unravels new philosophical paradigms, and points towards new applications for the concept of reason.
Where do we look when we look inward? In what sort of space does
our inner life take place? Augustine said that to turn inward is to
find oneself in a library of memories, while the Indian Buddhist
tradition holds that we are self-illuminating beings casting light
onto a world of shadows. And a disquieting set of dissenters has
claimed that inwardness is merely an illusion-or, worse, a deceit.
Jonardon Ganeri explores philosophical reflections from many of the
world's intellectual cultures, ancient and modern, on how each of
us inhabits an inner world. In brief and lively chapters, he ranges
across an unexpected assortment of diverse thinkers: Buddhist,
Hindu, Islamic, Chinese, and Western philosophy and literature from
the Upanisads, Socrates, and Avicenna to Borges, Simone Weil, and
Rashomon. Ganeri examines the various metaphors that have been
employed to explain interiority-shadows and mirrors, masks and
disguises, rooms and enclosed spaces-as well as the interfaces and
boundaries between inner and outer worlds. Written in a
cosmopolitan spirit, this book is a thought-provoking consideration
of the value-or peril-of turning one's gaze inward for all readers
who have sought to map the geography of the mind.
The Lost Age of Reason deals with a fascinating and rich episode in
the history of philosophy, one from which those who are interested
in the nature of modernity and its global origins have a great deal
to learn. Early modernity in India consists in the formation of a
new philosophical self, one which makes it possible meaningfully to
conceive of oneself as engaging the ancient and the alien in
conversation. The ancient texts are now not thought of as
authorities to which one must defer, but regarded as the source of
insight in the company of which one pursues the quest for truth.
This new attitude implies a change in the conception of one's
duties towards the past. After reconstructing the historical
intellectual context in detail, and developing a suitable
methodological framework, Ganeri reviews work on the concept of
knowledge, the nature of evidence, the self, the nature of the
categories, mathematics, realism, and a new language for
philosophy. A study of early modern philosophy in India has much to
teach us today - about the nature of modernity as such, about the
reform of educational institutions and its relationship to creative
research, and about cosmopolitan identities in circumstances of
globalisation.
This book gathers a series of studies by scholars who have
dedicated these last few years to research in the field of
participatory democracy. Their purpose is precisely to engage in a
theoretical discussion about the value of participatory democracy
in the 21st century. Part I deals with the challenge of
antipolitics. This is one of the greatest challenges faced by
contemporary democratic theory: How can it be possible to take into
account in political decision-making processes those whose voices
issue disagreement with the available alternatives in the exact
same political decision-making processes, without simply excluding
them provisionally from democratic participation? Part II focuses
on challenges to deliberative systems. Deliberative democracy is
probably the most important alternative conception of democracy in
today's available literature on the topic, insofar as it responds
to a sort of general uneasiness with mere preference aggregation by
majoritarian voting, and instead seeks to incorporate the vast
spectrum of heterogeneous interests in modern societies in the
search for mutually acceptable policies. However, it is also
subject to specific theoretical challenges that must be overcome if
it is to be taken seriously as a viable alternative for providing
better conditions of political participation. Part II deals with
some of those challenges, even if in a sympathetic attitude towards
deliberative decision-making. Finally, Part III approaches
pluralism and cultural diversity in a shared public space. Its main
challenge consists in promoting an idea of active citizenship that
can meet the demands of a world increasingly defined by the
processes of globalization. Ultimately, that is what will end up
combining a valid notion of active citizenship with effective
decision-making procedures in pluralistic democracies. More than a
simple summary of research, Challenges to Democratic Participation
is designed to be accessible and useful to a wide variety of
audiences, from scholars and practitioners working in numerous
disciplines and fields, to activists and average citizens who are
interested in seeking a theoretical groundwork for democratic
practices; it also intends to enhance current scholarship, serving
as a guide to existing research and identifying useful future
research.
A companion volume to Jonardon Ganeri's popular textbook,
Philosophy in Classical India: The Proper Work of Reason, this new
book surveys in a lively and accessible style the nature of
practical and public reason in India. It provides what is missing
in Amartya Sen's widely admired The Argumentative Indian: detailed
discussion of the thinkers-dissenters and heretics, as well as
mainstream voices-whose astonishing ideas so enrich contemporary
discussion.
In The Concealed Art of the Soul, Jonardon Ganeri presents a
variety of perspectives on the nature of the self as seen by major
schools of classical Indian philosophy.
For Indian thinkers, a philosophical treatise about the self should
not only reveal the truth about the nature of the soul, but should
also engage the reader in a process of study and contemplation that
will eventually lead to self-transformation. By combining careful
attention to philosophical content and sensitivity to literary
form, Ganeri deepens our understanding of some of the greatest
works in Indian literary history. His magisterial survey includes
the Upanisads, the Buddha's discourses, the epic Mahabharata, and
the writings of Candrakirti, whose work was later to provide the
foundation for Tibetan Buddhism.
Ganeri argues that many Western theories of selfhood are not only
present in, but are developed to high degree of sophistication in
these writings, and that there are other ideas about the self found
in the work of classical Indian thinkers which present-day analytic
philosophers have not yet begun to explore.
Scholars and students of philosophy and religious studies,
particularly those with an interest in Indian and Western
conceptions of the self, will find this book fascinating reading.
In an increasingly multi-religious and multi-ethnic world, identity
has become something actively chosen rather than merely acquired at
birth. This book essentially analyzes the resources available to
make such a choice. Looking into the world of intellectual India,
this unique comparative survey focuses on the identity resources
offered by India's traditions of reasoning and public debate.
Arguing that identity is a formation of reason, it draws on Indian
theory to claim that identities are constructed from exercises of
reason as derivation from exemplary cases. The book demonstrates
that contemporary debates on global governance and cosmopolitan
identities can benefit from these Indian resources, which were
developed within an intercultural pluralism context with an
emphasis on consensual resolution of conflict. This groundbreaking
work builds on themes developed by Amartya Sen to provide a
creative pursuit of Indian reasoning that will appeal to anyone
studying politics, philosophy, and Asian political thought.
'Empty are the words of that philosopher who offers therapy for no
human suffering. For just as there is no use in medical expertise
if it does not give therapy for bodily diseases, so too there is no
use in philosophy if it does not expel the suffering of the soul.'
The philosopher Epicurus gave famous voice to a conception of
philosophy as a cure or remedy for the maladies of the human soul.
What has not until now received attention is just how prominent an
idea this has been across a whole spectrum of philosophical
tradition. Philosophy as Therapeia presents a collection of papers
by leading scholars, providing a new reading of the history of
philosophy, one which perhaps contradicts those who have wanted to
maintain that philosophy is a peculiarly European cultural product,
and instead affirms its identity as a global intellectual practice.
In The Concealed Art of the Soul, Jonardon Ganeri presents a
variety of perspectives on the nature of the self as seen by major
schools of classical Indian philosophy.
For Indian thinkers, a philosophical treatise about the self
should not only reveal the truth about the nature of the soul, but
should also engage the reader in a process of study and
contemplation that will eventually lead to self-transformation. By
combining careful attention to philosophical content and
sensitivity to literary form, Ganeri deepens our understanding of
some of the greatest works in Indian literary history. His
magisterial survey includes the Upanisads, the Buddha's discourses,
the epic Mahabharata, and the writings of Candrakirti, whose work
was later to provide the foundation for Tibetan Buddhism.
Ganeri argues that many Western theories of selfhood are not only
present in, but are developed to high degree of sophistication in
these writings, and that there are other ideas about the self found
in the work of classical Indian thinkers which present-day analytic
philosophers have not yet begun to explore.
Scholars and students of philosophy and religious studies,
particularly those with an interest in Indian and Western
conceptions of the self, will find this book fascinating reading.
Jonardon Ganeri gives an account of language as essentially a means for the reception of knowledge. The semantic power of a word, its ability to stand for a thing, derives from the capacity of understanders to acquire knowledge simply by understanding what is said. Ganeri finds this account in the work of certain Indian philosophers of language, and shows how their analysis can inform and be informed by contemporary philosophical theory.
Jonardon Ganeri presents an account of mind in which attention, not
self, explains the experiential and normative situatedness of human
beings in the world. Attention consists in an organisation of
awareness and action at the centre of which there is neither a
practical will nor a phenomenological witness. Attention performs
two roles in experience, a selective role of placing and a focal
role of access. Attention improves our epistemic standing, because
it is in the nature of attention to settle on what is real and to
shun what is not real. When attention is informed by expertise, it
is sufficient for knowledge. That gives attention a reach beyond
the perceptual: for attention is a determinable whose determinates
include the episodic memory from which our narrative identities are
made, the empathy for others that situates us in a social world,
and the introspection that makes us self-aware. Empathy is
other-directed attention, placed on you and focused on your states
of mind; it is akin to listening. Empathetic attention is central
to a range of experiences that constitutively require a contrast
between oneself and others, all of which involve an awareness of
oneself as the object of another's attention. An analysis of
attention as mental action gainsays authorial conceptions of self,
because it is the nature of intending itself, effortful attention
in action, to settle on what to do and to shun what not to do. In
ethics, a conception of persons as beings with a characteristic
capacity for attention offers hope for resolution in the conflict
between individualism and impersonalism. Attention, Not Self is a
contribution to a growing body of work that studies the nature of
mind from a place at the crossroads of three disciplines:
philosophy in the analytical and phenomenological traditions,
contemporary cognitive science and empirical work in cognitive
psychology, and Buddhist theoretical literature.
The Oxford Handbook of Indian Philosophy tells the story of
philosophy in India through a series of exceptional individual acts
of philosophical virtuosity. It brings together forty leading
international scholars to record the diverse figures, movements,
and approaches that constitute philosophy in the geographical
region of the Indian subcontinent, a region sometimes nowadays
designated South Asia. The volume aims to be ecumenical, drawing
from different locales, languages, and literary cultures, inclusive
of dissenters, heretics and sceptics, of philosophical ideas in
thinkers not themselves primarily philosophers, and reflecting
India's north-western borders with the Persianate and Arabic
worlds, its north-eastern boundaries with Tibet, Nepal, Ladakh and
China, as well as the southern and eastern shores that afford
maritime links with the lands of Theravda Buddhism. Indian
Philosophy has been written in many languages, including Pali,
Prakrit, Sanskrit, Malayalam, Urdu, Gujarati, Tamil, Telugu,
Bengali, Marathi, Persian, Kannada, Punjabi, Hindi, Tibetan, Arabic
and Assamese. From the time of the British colonial occupation, it
has also been written in English. It spans philosophy of law,
logic, politics, environment and society, but is most strongly
associated with wide-ranging discussions in the philosophy of mind
and language, epistemology and metaphysics (how we know and what is
there to be known), ethics, metaethics and aesthetics, and
metaphilosophy. The reach of Indian ideas has been vast, both
historically and geographically, and it has been and continues to
be a major influence in world philosophy. In the breadth as well as
the depth of its philosophical investigation, in the sheer bulk of
surviving texts and in the diffusion of its ideas, the
philosophical heritage of India easily stands comparison with that
of China, Greece, the Latin west, or the Islamic world.
The learned editor of this new four-volume collection from
Routledge argues that its subject matter is 'a vast-and vastly
undersurveyed-body of inquiry into the most fundamental problems of
philosophy. As the broader discipline of philosophy continues to
evolve into a genuinely international field, "Indian Philosophy"
stands for an unquantifiably precious part of the human
intellectual biosphere. For those who are interested in the way in
which culture influences structures of thought, for those who want
to study alternative histories of ideas, and for those who are
merely curious to know what some of the world's greatest thinkers
have thought about some of the most intractable and central
philosophical puzzles, Indian Philosophy is a domain of
unparalleled richness and importance. And in its potential for
cross-fertilization with ideas from other philosophical
cultures-Greek, Chinese, European, African, Arabic, and
Anglophone-Indian Philosophy is a resource that any creative
philosopher can and should draw upon.' The first of the four
volumes ('Philosophical Inquiry and the Aims of Life') collects the
best scholarship on how Indians have understood the purpose and
importance of philosophy; what philosophy as a discipline consists
of; the relationship between the study of philosophy and the aims,
arts, and ways of life; and, indeed, whether philosophical inquiry
is possible. Volume II ('Self, No Self'), meanwhile, surveys the
great diversity of Indian thinking about the mind, with particular
emphasis on the vibrant and dynamic work done by a new generation
of scholars working at the interface between Buddhist Studies,
Cognitive Science, Philosophy of Mind, and Phenomenology. Volume
III ('Critical Indian Philosophers') focuses on the thought of the
most important individual thinkers in the Indian tradition,
including: Nagarjuna, Sankara, Dignaga, Dharmakirti, Patanjali,
Kumarila, and Sriharsa. The final volume in the collection ('Being
and Truth') collates canonical and cutting-edge pieces on Indian
theories of being and what there is; realism and antirealism; the
nature of truth and representation; and language and logic. The
materials gathered here will enable users to get a grip on the
remarkable range of Indian thinking about the structure of the
world and its fundamental constitution, as well providing insight
into fundamental Indian theories about how we reason and how we
talk. With a comprehensive introduction, newly written by the
editor, this ambitious collection of major works simultaneously
presents Indian philosophy as an autonomous intellectual tradition,
with its own internal dynamic and approach, while also
demonstrating how the richness of this tradition can have a crucial
role in a newly emerging global and international discipline of
philosophy, a discipline described by the collection's editor as
one 'in which no one philosophical tradition claims priority for
itself, but rather in which a diversity of traditions exchange
ideas and grow through their interaction with one another'.
Comprising the final work of philosopher Bimal Krishna Matilal,
professor of Eastern Religions and Ethics and Fellow of All Souls
College, Oxford, this volume focuses on the origins, development,
and nature of logical theory in India, with chapters on the general
characteristics of Indian logic, the
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