Dear readers of the Indian Philosophy Blog, I am delighted to share with all of you that we have been able to establish a Centre for Religious Studies (CRS) in Manipal University. As the coordinator of this centre I look Continue reading
As promised, this (a bit belated) post summarizes some talks from the October 2015 Society for Asian and Comparative Philosophy in Monterey, CA. To keep the post brief, I’m choosing to discuss only those SACP talks which I attended, have Continue reading
I am pleased to announce the addition of a new contributor to our blog: Alex Watson. Our readers already read here his description of his current position at Ashoka University, so I can focus on what happened before that.
A reader (Robert Gressis) asked me to give him some advice for a class on philosophy of religion in which he would (admirably) like to insert something more than “the typical western philosophy of religion”. He would be interested in Continue reading
Is Indian Philosophy “caste-ish”? Yes and no, in the sense that each philosophy is also the result of its sociological milieu, but it is not only that. Is Indian Philosophy only focused on “the Self”? Surely not.
Perhaps since Wittgenstein, we’ve become a bit cautious about taking language as a guide to reality, but here is, I suggest, one place where reflection on language provides a profound metaphysical suggestion about the nature of selfhood. Amongst many of Continue reading
A philosopher might end up having a double affiliation, to the philosophical standpoints shared by one’s fellow philosophers, and to the religious program of one’s faith. This can lead to difficult reinterpretations (such as that of Christ with the Neoplatonic Continue reading
Daya Krishna was an Indian philosopher, a rationalist and iconoclast, who constantly tried to question and scrutinise acquired “truths”. The main place for such investigations was for him a saṃvāda ‘dialogue’. That’s why he also strived to organise structured saṃvāda Continue reading
Did Indian authors forge their authorities? Did they need it, given the freedom commentators enjoyed (so that Śaiva texts have been used by Vaiṣṇava authors (see the Spandakārikā) and dualist texts by non-dualist authors (see the Paratriṃśikā) as their authorities)?
Yāmuna (967–1038 according to Mesquita 1973) is one of the chief figures of the philosophy later known as Viśiṣṭādvaita Vedānta. In fact, to me one of the most intriguing questions regards his role in the formation of this school. It Continue reading