Recently a few articles (see here, here and here) have raised the issue of whether philosophy of religion is not really little more than Christian apologetics. A straightforward answer would be that it is not, but an output of the Continue reading
When, where and how did bhakti become acceptable within the Indian intellectual élites?
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
Several years ago I had some pain in convincing a friend working on Husserl that the “phenomenologist” J. Mohanty which he knew too well was the same as the scholar of Sanskrit Philosophy J.N. Mohanty (I had similar problems in Continue reading
Veṅkaṭanātha (traditional dates 1269–1370 (see Neevel 1977 for a convincing explanation of these too long life spans) is a complex figure who can be interpreted in different ways according to the facet one is focusing on. What is sure is Continue reading
As a scholar trained in Western Academia, one has at least three choices while dealing with Sanskrit Philosophy: One can treat it as if it were Western philosophy and discuss, e.g., of monotonic or non-monotonic logic in Nyāya, One can Continue reading