Jay Garfield, Bryan Van Norden, and most of my colleagues here on the Indian Philosophy Blog are shamelessly committing massive acts of cultural appropriation. Perhaps I am too. And that’s a wonderful thing.
Azim Premji University in Bangalore, India, is recruiting to support a new program in philosophy. They are hiring faculty working in any area of analytic philosophy or at the intersection of analytic and Indian philosophy. They are open to considering all Continue reading Philosophy position at Azim Premji University, Bangalore
Sumana Roy, a professor of literature at Ashoka University near Delhi, wrote a wonderful recent essay in the Chronicle of Higher Education identifying significant problems with the way Indian literature is taught, in both American and Indian universities. In American Continue reading Literature as representation and rasa
It is typically the case that more can be said in disagreement than agreement. In the case of Martin Hägglund’s This Life, I think paying attention to those realms of disagreement is particularly helpful, because our deepest disagreements highlight the Continue reading Defending the removal of suffering
If you know anyone who’s looking for an introduction to Indian philosophy, David Nowakowski of the Merlin philosophy community is starting a series of Zoom-based classes tonight, and over coming Wednesdays. Classes are at 6:15-8:15pm MST (8:15-10:15 pm EST, 6:45am-8:45am Continue reading Night school in Indian philosophy
A while ago I was contacted by an academic publisher asking me to review a new introductory textbook on philosophy of religion. I didn’t do so, even though the publisher offered me a stipend. The main reason was just that Continue reading On “philosophy of religion”
The world picture of the Buddhist Pali Canon is a mythical world picture. The world is made up of 31 planes of existence, divided into a formless realm, a fine material realm and a sensory realm. In the formless realm Continue reading Bultmann for Buddhists
I don’t believe in God. But if I did, that God might need to be Krishna. I have come to believe that the problem of suffering is effectively insurmountable. That is, the vast suffering in the world clearly implies that Continue reading A god for the real world
Evan Thompson’s critique of my eudaimonistic and probabilistic approach to karma has two prongs: that it is not really karma, and that it doesn’t work on its own terms. I addressed the first criticism last time. Now I’d like to Continue reading Is the eudaimonist proposition true?
Evan Thompson has made his last statement in our correspondence. Before I make mine, a personal note: our series of responses to date has become increasingly confrontational in tone, in a way I imagine our readers have noticed. Thompson and Continue reading When does karma stop being karma?