The work appears in five volumes. 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. 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. IV deals with the Bhagavata Purana, Madhva and his School, Vallabha, Caitanya, Jiva Gosvami and Baladeva Vidyabhusana. 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.
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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.'
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Main article: Samkhya is the oldest of the orthodox philosophical systems in, with origins in the 1st millennium BCE. It is a school of, and had a strong influence on other schools of Indian philosophies. Sāmkhya is an enumerationist philosophy whose accepted three of six as the only reliable means of gaining knowledge. These were pratyakṣa (perception), anumāṇa (inference) and sabda ( Āptavacana, word/testimony of reliable sources). Samkhya school espouses between consciousness and matter.
It regards the universe as consisting of two realities: (consciousness) and (matter). (a living being) is that state in which puruṣa is bonded to prakriti in some form. This fusion, state the Samkhya scholars, led to the emergence of buddhi (awareness, intellect) and ahankara (individualized ego consciousness, “I-maker”). The universe is described by this school as one created by Purusa-Prakriti entities infused with various permutations and combinations of variously enumerated elements, senses, feelings, activity and mind. Samkhya philosophy includes a theory of (qualities, innate tendencies, psyche). Guna, it states, are of three types: Sattva being good, compassionate, illuminating, positive, and constructive; Rajas guna is one of activity, chaotic, passion, impulsive, potentially good or bad; and Tamas being the quality of darkness, ignorance, destructive, lethargic, negative. Everything, all life forms and human beings, state Samkhya scholars, have these three gunas, but in different proportions.
The interplay of these gunas defines the character of someone or something, of nature and determines the progress of life. Samkhya theorises a pluralism of souls ( Jeevatmas) who possess consciousness, but denies the existence of (God). Classical Samkhya is considered an atheist or non-theistic Hindu philosophy. The, one of the key texts of this school of Hindu philosophy, opens by stating its goal to be 'three kinds of human suffering' and means to prevent them. The text then presents a distillation of its theories on epistemology, metaphysics, axiology and soteriology. For example, it states. From the triad of suffering, arises this inquiry into the means of preventing it.
That is useless - if you say so, I say: No, because suffering is not absolute and final. – Verse 1 The (qualities) respectively consist in pleasure, pain and dullness, are adapted to manifestation, activity and restraint; mutually domineer, rest on each other, produce each other, consort together, and are reciprocally present. – Verse 12 Goodness is considered to be alleviating and enlightening; foulness, urgent and persisting; darkness, heavy and enveloping. Like a lamp, they cooperate for a purpose by union of contraries.
– Verse 13 There is a general cause, which is diffuse. It operates by means of the three qualities, by mixture, by modification; for different objects are diversified by influence of the several qualities respectively. – Verse 16 Since the assemblage of perceivable objects is for use (by man); Since the converse of that which has the three qualities with other properties must exist (in man); Since there must be superintendence (within man); Since there must be some entity that enjoys (within man); Since there is a tendency to abstraction (in man), therefore soul is.
Perception, Inference, Comparison and Word – these are the means of right knowledge. Perception is that knowledge which arises from the contact of a sense with its object and which is determinate, unnameable and non-erratic.
Inference is knowledge which is preceded by perception, and is of three kinds: a priori, a posteriori, and commonly seen. Comparison is the knowledge of a thing through its similarity to another thing previously well known. Word is the instructive assertion of a reliable person. It knowledge is of two kinds: that which is seen, and that which is not seen. Soul, body, senses, objects of senses, intellect, mind, activity, fault, transmigration, fruit, suffering and release – are the objects of right knowledge. Main article: The Cārvāka school is one of the or 'heterodox' philosophies. It rejects supernaturalism, emphasizes and, holding empiricism, perception and conditional inference as the proper source of knowledge Cārvāka is an school of thought.
It holds that there is neither afterlife nor rebirth, all existence is mere combination of atoms and substances, feelings and mind are an epiphenomenon, and free will exists. Bṛhaspati is sometimes referred to as the founder of Cārvāka (also called Lokayata) philosophy. Much of the primary literature of Carvaka, the (ca. 600 BCE), however, are missing or lost.
Its theories and development has been compiled from historic secondary literature such as those found in the, and the as well as from the texts of and from. One of the widely studied principles of Cārvāka philosophy was its rejection of as a means to establish valid, universal knowledge, and truths. In other words, the Cārvāka epistemology states that whenever one infers a truth from a set of observations or truths, one must acknowledge doubt; inferred knowledge is conditional. Shaivism Part of on.
M Chadha (2015), in The Routledge Handbook of Contemporary Philosophy of Religion, states that Vedas were knowledge source but interpreted differently by different schools of Hindu philosophy: 'The sacred texts of the Hindus, the Vedas, are variously interpreted by the six traditional Hindu philosophical schools. Even within a single school, philosophers disagree on the import of Vedic statements. (.) Hindu intellectual traditions must be understood as standing for the collection of philosophical views that share a textual connection. There is no single, comprehensive philosophical doctrine shared by all intellectual traditions in Hinduism that distinguishes their view from other Indian religions such as Buddhism or Jainism on issues of epistemology, metaphysics, logic, ethics or cosmology. The Vedas are regarded as Apauruseya, but by the same token, they are not the Word of God either. Elisa Freschi (2012): The Vedas are not authorities in absolute sense and may be disobeyed, but are recognized as an authority by an orthodox school of Hindu philosophy; (Note: This differentiation between epistemic and deontic authority is true for all Indian religions).
For an overview of the six orthodox schools, with detail on the grouping of schools, see: Radhakrishnan and Moore, 'Contents', and pp. References.
Features. Provides a comprehensive examination of the movements and thinkers that have shaped Indian Philosophy over the last three thousand years. Outstanding team of international contributors providing over fifty accessible entries.
Clearly organised into three clear and engaging parts Summary The History of Indian Philosophy is a comprehensive and authoritative examination of the movements and thinkers that have shaped Indian philosophy over the last three thousand years. An outstanding team of international contributors provide fifty-eight accessible chapters, organised into three clear parts:. knowledge, context, concepts. philosophical traditions.
engaging and encounters: modern and postmodern. This outstanding collection is essential reading for students of Indian philosophy. It will also be of interest to those seeking to explore the lasting significance of this rich and complex philosophical tradition, and to philosophers who wish to learn about Indian philosophy through a comparative lens. Editor(s) Bio Purushottama Bilimoria is Honorary Professor of Philosophy and Comparative Studies at Deakin University and Senior Fellow with the University of Melbourne, Australia. He is also Visiting Professor at the University of California, Berkeley, where he has been Chancellor’s Scholar.
Indian Philosophy In Hindi Books
He has been a Fellow at Harvard and Oxford (All Souls and OCHS). He serves as Distinguished Teaching Fellow and Doctoral Faculty at the Center for Dharma Studies in the Graduate Theological Union, Berkeley, as well as Editor-in-Chief of two journals, Sophia and the International Journal of Dharma Studies.
His research and publications are on classical Indian philosophy, emotions, aesthetics, comparative ethics, continental philosophy, comparative philosophy of religion, diaspora, bioethics, secularity and customary law. CRC Press eBooks are available through VitalSource. The free VitalSource Bookshelf® application allows you to access to your eBooks whenever and wherever you choose. The Bookshelf application offers access:. Online – Access your eBooks using the links emailed to you on your CRCPress.com invoice or in the 'My Account' area of CRCPress.com. Mobile/eReaders – Download the Bookshelf mobile app at VitalSource.com or from the iTunes or Android store to access your eBooks from your mobile device or eReader.
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Keynote address 'Future of Philosophy', delivered on Philosophy Day, 2010, at the Post-Graduate Department of Philosophy, Patna University. Surveying the different branches of philosophy - logic, semantics, epistemology, metaphysics, ethics, social and political philosophy and philosophy of religion - the author concludes that branches like logic, ethics and social and political philosophy, which deal with concrete and real problems, have a bright future; whereas epistemology and metaphysics, which deal with problems that are no longer relevant, have a dim future. Ramendra (full name 'Ramendra Nath') is presently working as Associate Professor and Head of the Department of Philosophy at Patna College, Patna University, India; where he has been teaching for twenty-eight years. He is a double gold medalist and double research degree holder from Patna University.
D was on 'The Ethical Philosophy of Bertrand Russell' and his D. Roy's New Humanism and Materialism'. Both these works have been published as books. Ramendra is the author of nearly thirty books and booklets in Hindi and English, including 'Why I am Not a Hindu', 'Is God Dead?' , 'The Myth of Unity of all Religions' and 'Some Reflections on Ethics'.
Besides, he has written hundreds of articles in newspapers, magazines and journals. Ramendra (born 1957) is married to Dr. Kawaljeet Kaur since 1981. Ramendra, along with his wife, is the co-founder of Buddhiwadi Samaj (Rationalist Society) and Buddhiwadi Foundation, two internationally known organizations for promoting rationalism and humanism. Ramendra's only daughter, Priya, is a software engineer and she works actively for the Buddhiwadi Foundation.
Philosophy is among the favorite optional subjects of Civil Services aspirants though classroom coaching is not extensively available for the subject through out India like History or Public Administration. The subject can be covered without any classroom coaching, if the candidate is focused and has right guidance and materials. Communication with successful candidates who has taken Philosophy as their optional subject will definitely help. As per the changed syllabus, a command over philosophy will turn out to be beneficial not only in optionals, but also in GS papers like Ethics (GS Paper 4). Listing below certain useful books for Philosophy preparation for IAS Exam.
Recommended Books for Philosophy – Civil Services Books – Mains Exam. I’ve always enjoyed Philosophy, mainly since I had a bit of translated Russian Literature in my High School (especially Leo Tolstoy and Fyodor Dostoevsky). It was Dostoevsky’s novels that introduced me to the concept of Existentialism, and then I later read Sartre. But, I want to know, when we’re dealing with Philosophy in the UPSC Civil Services Exam, do they only ask about well established theories and their fallacies (if any), or are we also expected to give our opinions and interpretations, and possibly, our theories as well?
Because, personally, I don’t see the notion of right and wrong answers in Philosophy – only valid arguments and counterarguments.