The lack of academic religious studies in India has several causes: the choice of the secular University of London as model for the first universities in India in 1857, the secular constitution, the secularist approach of the first prime minister of India, Jawaharlal Nehru, and the explosive relation between major faith traditions. However, with the waning of the Indian secularist framework and the continued power and influence of Hindutva ideology, there is a need to discuss different models for religious studies (...) in India. In this article, the point of departure is Banaras Hindu University, one of the few universities in India that has religious studies, but also a faculty of Hindu theology. The focus is on the history of BHU and the recommendations of several educational commission from the 1930s to the 60s, with a note on recent attempts at BHU of renewing value education. The aim is to highlight one alternative for developing religious studies in India, whose primary goal is the formation of good citizens enabled by a set of universal human values instantiated in local traditions. (shrink)

In this monograph a fundamental distinction is made between law and juridical thinking. Law is the content of legal rules and the systems of legal rules. Juridical thinking is the handling of the law by the lawyers. To this distinction corresponds a basic distinction between the language of law and the language of juridical thinking, and correlatively, between L-concepts and J-concepts. The monograph is devoted to the J-concepts, especially of technical J-concepts. Four kinds of J-concepts are investigated: morphological J-concepts, those (...) that help us to structure the law in a logical and functional way; topological J-concepts, those that help us to indicate the phenomena to which the law is applicable, and to separate the areas of application for different legal systems; praxeological J-concepts, those that help us to explore the relations between law and action, and methodological J-concepts, those that help us to describe the methods of the professional-juridical handling of the law. The work can be characterised as presenting a lawyer ́s philosophy of law. (shrink)

In this book the author investigates what is common to the German idea of the Rechtsstaat and the Anglo-American idea of the Rule of Law. He argues that, although dressed up in rather different garb, these two concepts are in fact based on the same fundamental idea and stand for the same values ("the law-state values") - all ideas that are in the European tradition older than their British and German variants. The fundamental idea is that the individual shall enjoy (...) legal protection against infringements brought about by the exercise of power on the part of the state. In the book basic concepts such as legality, legal equality, legal certainty, legal accessibility and legal security are investigated. Also explored are their mutual relations, in particular, conflicts between them. Furthermore, the book offers practical advice on realising and sustaining these values in practice. Finally, it is argued that the characteristic law-state values can only be justified by reference to an even more fundamental humanistic idea, namely, what the author calls "a life of human dignity".. (shrink)

Description: Suddhadvaita or the system of Pure Monism of Sri Vallabhacarya claims to be the most faithful and authentic exposition of the real teachings of the Upanisads as it purifies the Non-Dual Ultimate Reality of the extraneous concept of Maya introduced by Samkara under the influence of Buddhism. In this system we have the concept of Non-Dualism or Advaita in its pristine, Upanisadic sense unblemished by Samkara's Illusionism, the concept of a Concrete, Personal and determinate Ultimate Reality. In recent years (...) many important works expounding the philosophy of Sri Vallabhacarya have been published but none of them have endeavoured a problem-wise study of this system which is essential for its proper understanding vis-a-vis the claims of other Vaisnavite schools. This book attempts to supplement this want by under-taking a problem-wise exposition of the philosophy of Sri Vallabha and his followers incorporating the views and solutions of other schools as well. Vallabhism as a philosophico-religious creed of Vaisnavism has the distinction of putting forward a novel creed and theory of Bhakti known as Pusti-bhakti which acquires a central place in the Suddhadvaita system. The author has, therefore, discussed it, at length, to distinguish it from other forms of Bhakti propagated in other schools of Vaisnavism. The author has, in this study, based himself only on Samskrta sources providing the reader with an outline of the basic philosophical and religious theories and concepts of Sri Vallabhacarya and his followers. (shrink)

The adoption of web-based telecare services has raised multifarious ethical concerns, but a traditional principle-based approach provides limited insight into how these concerns might be addressed and what, if anything, makes them problematic. We take an alternative approach, diagnosing some of the main concerns as arising from a core phenomenon of shifting trust relations that come about when the physician plays a less central role in the delivery of care, and new actors and entities are introduced. Correspondingly, we propose an (...) applied ethics of trust based on the idea that patients should be provided with good reasons to trust telecare services, which we call sound trust. On the basis of this approach, we propose several concrete strategies for safeguarding sound trust in telecare. (shrink)

Supercommentary on Gauḍabrahmānandī of Brahmānandasarasvatī, 17th cent., commentary on Advaitabrahmasiddhi of Madhūsudana Sarasvatī, work on Advaita philosophy ; includes complete text of Advaitabrahmasiddhi and Gauḍabrahmānandī.

Contributed seminar papers on perception and verbal testimony in Indian philosophy presented at the national seminar during 16-17 January 2012.

During the past few decades, a radical shift has occurred in how philosophers conceive of the relation between science and philosophy. A great number of analytic philosophers have adopted what is commonly called a ‘naturalistic’ approach, arguing that their inquiries ought to be in some sense continuous with science. Where early analytic philosophers often relied on a sharp distinction between science and philosophy—the former an empirical discipline concerned with fact, the latter an a priori discipline concerned with meaning—philosophers today largely (...) follow Willard Van Orman Quine (1908-2000) in his seminal rejection of this distinction. -/- This book offers a comprehensive study of Quine’s naturalism. Building on Quine’s published corpus as well as thousands of unpublished letters, notes, lectures, papers, proposals, and annotations from the Quine archives, this book aims to reconstruct both the nature (chapters 2-4) and the development (chapter 5-7) of his naturalism. As such, this book aims to contribute to the rapidly developing historiography of analytic philosophy, and to provide a better, historically informed, understanding of what is philosophically at stake in the contemporary naturalistic turn. (shrink)

This paper reconstructs the origins of Gettier-style epistemology, highlighting the philosophical and methodological debates that led to its development in the 1960s. Though present-day epistemologists assume that the search for necessary and sufficient conditions for knowledge began with Gettier’s 1963 argument against the JTB-definition, I show that this research program can be traced back to British discussions about knowledge and analysis in the 1940s and 1950s. I discuss work of, among others, Bertrand Russell, G. E. Moore, A. J. Ayer, Norman (...) Malcom, and A. D. Woozley, showing how exchanges between different schools of analytic philosophy gave rise to new ideas about the nature of knowledge and analysis. Finally, I turn to Gettier's intellectual development and argue that his paper was influenced by some of these debates, suggesting that even his interpretation of Plato’s definition of knowledge can be traced back to discussions in this period. (shrink)

I try in this essay to accomplish two things. First I offer some first thoughts toward a clarification of the ethical foundations of private property rights that avoids pitfalls common to more strictly Lockean theories, and is thus better prepared to address arguments posed by critics of standard private property arrangements. Second, I'll address one critical argument that has become pretty common over the years. While versions of the argument can be traced back at least to Pierre Joseph Proudhon, I'll (...) focus on a formulation given it by Jeremy Waldron. The basic idea is that the only sound arguments for private property rights lead to the conclusion that society has an obligation to insure that every citizen possess private property. In Waldron's formulation, what is justifiable is a general, rather than a special, right to private property. I shall try to suggest that this conclusion is unwarranted. (shrink)

Sankhya philosophy as described in Mahābhārata, Hindu epic; a study.

The most important voices concerning the changes now occurring in Central and Eastem Europe are those that come from within, for those voices are informed not only by indifferent data and objective reports, but by personal hopes, fears, desires and needs. Without careful consideration of what such voices say, judgment can only be sterile. Furthermore, policy decisions made without the benefit of the intemal perspective are likely to be flawed, and ineffectual. Policies won’t work if they do not take into (...) account the point of view of those who are supposed to be affected by them. There nevertheless remains an important role for outsiders to play in the discussion of the impact of political change on the future of philosophical thought, especially if the outside perspective can serve as a test of the internal view. (shrink)

For the 17 centuries since Hippocrates called for “the most desperate remedies in desperate cases,” physicians have adhered steadfastly to two cooperative goals: to prolong life and to relieve suffering. ut during the past 50 years, mechanical interventions at the edge of life have thrown those aims into dramatic conflict. Cardiopulmonary resuscitation, mechanical ventilation, feeding tubes, and the intensive care unit have postponed physiologic death for many patients who are anencephalic, comatose, or in a persistent vegetative state or prefer death (...) to a life of suffering and pain. Demands from patients' families and cries for social justice have compelled physicians, hospital personnel, and the Supreme Court to analyze concepts long reserved for university philosophers. Although decisions are made daily to withhold and withdraw life support, society is gradually agreeing upon an ethical framework that balances hopeful science with dignified death. This article outlines that ethical framework, reviews recent legal precedents, and suggests practical guidelines for their application. (shrink)

The bibliography lists about 10.000 titles of monographs, collections and articles in the field of the philosophy of religion and philosophical theology that ...

Classical commentary on Nyayasūtra of Gautama.

Disruptions in theory of mind faculties and the ability to relate to an intersubjective reality are widely thought to be crucial to schizophrenic symptomology. This paper applies a cognitive linguistic framework to analyze spontaneous perspective-taking in two corpora of stories told by people with a schizophrenia diagnosis. We elicited natural narrative language use through life story interviews and a guided storytelling task and analyzed the linguistic construal of viewpoint in these stories. For this analysis, we developed a reliable and widely (...) applicable viewpoint model that allows for the categorization and quantification of speakers’ linguistic presentation and navigation of spatiotemporal domains. We found that our participants skillfully presented, navigated and embedded different narrative viewpoints through a variety of linguistic viewpoint devices. They presented complex viewpoints of other people in both the here-and-now of the interaction and the there-and-then of a narrative, and made use of transition markers to demarcate spatiotemporal discourse domains. We found no differences in viewpoint variables when comparing their guided stories to a control group. If problems with intersubjectivity are indeed an essential part of schizophrenia, an explanation of how this group can take on and navigate complex linguistic viewpoints in natural narrative interaction is called for. (shrink)

Commentary on Brahmasūtra of Bādarāyana, basic work on the fundamentals of Vedanta philosophy.

Carnap and Quine first met in the 1932-33 academic year, when the latter, fresh out of graduate school, visited the key centers of mathematical logic in Europe. In the months that Carnap was finishing his Logische Syntax der Sprache, Quine spent five weeks in Prague, where they discussed the manuscript “as it issued from Ina Carnap’s typewriter”. The philosophical friendship that emerged in these weeks would have a tremendous impact on the course of analytic philosophy. Not only did the meetings (...) effectively turn Quine into Carnap's disciple, they also paved the way for their seminal debates about meaning, language, and ontology---the very discussions that would change the course of analytic philosophy in the decades after the Second World War. -/- Yet surprisingly little is known about these first meetings. Although Quine has often acknowledged the impact of his Prague visit, there appears to be little information about these first encounters, except for the fact that the Quines “were overwhelmed by the kindness of the Carnaps” and that it was Quine’s “most notable experience of being intellectually fired by a living teacher”. Neither their correspondence nor their autobiographies offer a detailed account of these meetings. In this paper, I shed new light on Carnap’s and Quine’s first encounters by examining a set of previously unexplored material from their personal and academic archives. Why did Quine decide to visit Carnap? What did they discuss? And in what ways did the meetings affect Quine’s philosophical development? In what follows, I address these questions by means of a detailed reconstruction of Quine’s year in Europe based on a range of letters, notes, and reports from the early 1930s. (shrink)

György Lukacs was a Hungarian Marxist philosopher, writer, and literary critic who shaped mainstream European Communist thought. _Soul and Form_ was his first book, published in 1910, and it established his reputation, treating questions of linguistic expressivity and literary style in the works of Plato, Kierkegaard, Novalis, Sterne, and others. By isolating the formal techniques these thinkers developed, Lukács laid the groundwork for his later work in Marxist aesthetics, a field that introduced the historical and political implications of text. For (...) this centennial edition, John T. Sanders and Katie Terezakis add a dialogue entitled "On Poverty of Spirit," which Lukács wrote at the time of _Soul and Form_, and an introduction by Judith Butler, which compares Lukács's key claims to his later work and subsequent movements in literary theory and criticism. In an afterword, Terezakis continues to trace the Lukácsian system within his writing and other fields. These essays explore problems of alienation and isolation and the curative quality of aesthetic form, which communicates both individuality and a shared human condition. They investigate the elements that give rise to form, the history that form implies, and the historicity that form embodies. Taken together, they showcase the breakdown, in modern times, of an objective aesthetics, and the rise of a new art born from lived experience. (shrink)

Expressive-Assertivism, a metaethical theory championed by Daniel Boisvert, is sometimes considered to be a particularly promising form of hybrid expressivism. One of the main virtues of Expressive-Assertivism is that it seems to offer a simple solution to the Frege-Geach problem. I argue, in contrast, that Expressive-Assertivism faces much the same challenges as pure expressivism.

Many scholars claim that Frege's theory of colouring is committed to a radical form of subjectivism or emotivism. Some other scholars claim that Frege's concept of colouring is a precursor to Grice's notion of conventional implicature. I argue that both of these claims are mistaken. Finally, I propose a taxonomy of Fregean colourings: for Frege, there are purely aesthetic colourings, communicative colourings or hints, non-communicative colourings.

Lindquist et al. convincingly argue that the brain implements psychological operations that are constitutive of emotion rather than modules subserving discrete emotions. However, thenatureof such psychological operations is open to debate. I argue that considering appraisal theories may provide alternative interpretations of the neuroimaging data with respect to the psychological operations involved.

Susanne K. Langer is best known as a philosopher of culture and student of Ernst Cassirer. In this chapter, however, I argue that this standard picture ignores her contributions to the development of analytic philosophy in the 1920s and 1930s. I reconstruct the reception of Langer’s first book *The Practice of Philosophy*—arguably the first sustained defense of analytic philosophy by an American philosopher—and describe how prominent European philosophers of science such as Moritz Schlick, Rudolf Carnap, and Herbert Feigl viewed her (...) as one of the most important allies in the United States. In the second half of this chapter, I turn to Langer’s best-selling *Philosophy in a New Key* and reconstruct her attempts to broaden the scope of the, by then, rapidly growing U.S. analytic movement. I argue that her book anticipated various developments in analytic philosophy but was largely ignored by her former colleagues. I end the chapter by offering some clues as to why New Key did not incite the same laudatory responses from analytic philosophers as her earlier work. (shrink)