This book is a defence of a form of realism which stands closest to that upheld by the Nyãya-Vaid'sesika school in classical India. The author presents the Nyãya view and critically examines it against that of its traditional opponent, the Buddhist version of phenomenalism and idealism. His reconstruction of Nyãya arguments meets not only traditional Buddhist objections but also those of modern sense-data representationalists.

Does public condemnation or shaming of human rights abuses by the United Nations influence foreign aid delivery calculus across Western donor states? I argue that countries shamed in the United Nations Human Rights Council encourage donor states to channel more aid via international and local non-governmental organizations. Furthermore, I find this effect to be more pronounced with increased media coverage. The findings of this paper suggest that international organizations do influence advanced democracies’ foreign policy. Moreover, the paper also finds that (...) donor governments do not punish recipient leaders by scaling back on government-to-government aid, which is more fungible, despite public condemnations of their human rights practices owing largely to strategic concerns. These results are robust to a number of alternative data and estimation techniques. (shrink)

Sanskrit treatise on Nyaya and Vaiśeṣika philosophy with Tarkāmrt̥avivr̥ti commentary of Jīvanakr̥ṣṇa Tarkatīrtha.

’Although the empirical and conceptual underpinnings of New Finance have been rigorously tested, its ethical underpinnings have not been explored.’These are seen to derive from the social remoteness of late twentieth century individualism, which needs to be countered by sensitivity to the social context of finance and to the developmental nature of ethical behaviour. The author is Fellow in Finance at Templeton College, Oxford.

’Although the empirical and conceptual underpinnings of New Finance have been rigorously tested, its ethical underpinnings have not been explored.’These are seen to derive from the social remoteness of late twentieth century individualism, which needs to be countered by sensitivity to the social context of finance and to the developmental nature of ethical behaviour. The author is Fellow in Finance at Templeton College, Oxford.

In this volume, Bimal K. Matilal blends knowledge contained in original Sanskrit texts and modern philosophical terminology in interpreting and reconstructing early philosophical theories, highlighting the critical and analytical nature of the Indian philosophical tradition.

This book examines the link between sensual austerity and moral leadership—a topic largely neglected in contemporary academic scholarship and public policy—by exploring the comparative cross-cultural perspectives of Plato, Confucius, and Gandhi, on this theme. Despite the diverse cultural contexts that gave rise to their respective philosophical perspectives, they shared similar views on what might constitute a universal and perennial basis for individual moral development in any harmonious political order. They all agreed that sensual austerity is necessary for the realization of (...) a flourishing society and political culture: recognizing that control over sensual desire is both a vehicle for individual moral self-cultivation and social-political progress. Sensual austerity is thus an essential aspect of any morally governed person, institution, state, or society. The book also argues that further examination of this theme may assist scholars and policymakers in developing more peaceful and harmonious national and global communities. (shrink)

This book brings to focus one of the prominent 20th century Indian thinkers, Sri Aurobindo, by providing an overview of his philosophy on life and yoga, and by elucidating his thought in the context of contemporary society. This text is unique in approaching Sri Aurobindo as a problem solver and from a conflict resolution perspective, the latter being the author’s expertise. Sri Aurobindo’s contributions such as Ideal of Human Unity, Integral Yoga, Life Divine and his poetic vision as embodied in (...) his epic poem, Savitri, are explored in-depth. The book explores these ideas to seek possible solutions to the current predicaments of human life and society. This monograph attracts not only students and researchers in the fields of philosophy, religion, yoga, political science, international politics, Indian thought, and conflict resolution, but also general interest readers. (shrink)

This book is a defence of a form of realism which stands closest to that upheld by the Nyãya-Vaid'sesika school in classical India. The author presents the Nyãya view and critically examines it against that of its traditional opponent, the Buddhist version of phenomenalism and idealism. His reconstruction of Nyãya arguments meets not only traditional Buddhist objections but also those of modern sense-data representationalists.

Cognitive architectures, like programming languages, make commitments only at the implementation level and have limited explanatory power. Their universality implies that it is hard, if not impossible, to justify them in detail from finite quantities of data. It is more fruitful to focus on particular tasks such as language understanding and propose testable theories at the computational and algorithmic levels.

Festschrift in honor of Damodhar Mahapatra Shastri, 1890-1975, Sanskritist; comprises research articles on Vedic literature, religion, and Sanskrit grammar.

The last work of the eminent philosopher Bimal Krishna Matilal, this book traces the origins of logical theory in India.

Vedānta endeavours to base itself essentially on the facts of experience—in the fullest sense of the term. It recognizes the occurrence of everyday experience and the so-called fact of evil, but it refuses to view them as real. The real, it says, like Hegel, does not exist, and that which exists is not real. Evil is only an “existent"—as all this Samsara is—but not the ultimate Real. But it will be at once objected that if evil is an appearance, a (...) Maya, why should this appearance appear at all? If it has no foundation in reality, how and why does it occur at all? Further, how can anything be known as real unless it should appear ? Reality must appear. (shrink)

In this monograph Professor B. K. Matilal studies what is today called 'philosophy of language' on the basis of materials drawn exclusively from the works of classical Indian philosophers.

The word 'philosophy' as well as the conjuring expression 'Indian philosophy' has meant different things to different people-endeavours and activities, old and new, grave and frivolous, edifying and banal, esoteric and exoteric. In this book, the author has chosen deliberately a very dominant trend of the classical (Sanskrit) philosophical literature as his subject of study. The age of the material used here demands both philological scholarship and philosophical amplification. Classical pramanasastras usually deal with the theory of knowledge, the nature of (...) inference and language, and the related questions of ontology and semantics. Several important concepts and theories have been singled out for critical analysis and clarification in modern terms so that the results may be intelligible to modern students of both Sanskrit and philosophy. It is hoped that such an attempt will kindle the enthusiasm of young scholars in the field and inspire them to proceed in this comparatively new area of research and explore further and more interesting possibilities. (shrink)

A scholar of eminence in the field of Indian Philosophy, Bimal K. Matilal was one of the leading exponents of Indian logic and epistemology. Painstakingly compiled from Matilal's huge body of work, this collection of essays includes a set of previously unpublished essays and reveals the extraordinary depth of Matilal's philosophical interests.

Chakravarthi Ram-Prasad offers illuminating new perspectives on contemporary phenomenological theories of body and subjectivity, based on studies of diverse classical Indian texts. He argues for a 'phenomenological ecology' of bodily subjectivity in health, gender, contemplation, and lovemaking.

The essays centered on Gandhian philosophy collected in this book reflect on contemporary global issues and explore peaceful ways to address them. It is based on the premise that the Gandhian method of nonviolence can be an effective tool for conflict resolution and global peace.

Most of the papers presented at a conference held at Oxford in August 1982.