Dissertations / Theses: 'India Philosophy'

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Morris, Paul Martin. "Three Hindu philosophers : comparative philosophy and philosophy in modern India." Thesis, Lancaster University, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.278603.

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Shimray, David Luiyainao. "Educational philosophy in India compared and contrasted with Christian philosophy of education." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.

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Yin, Jing. "The Vinya in India and China : spirit and transformation." Thesis, SOAS, University of London, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270792.

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Jacob, Jose 1969. "The architectural theory of the Mānasāra /." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84515.

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The extant Manasara is one of the authoritative treatises of vastusastra, traditional Indian architectural theory. The dissertation addresses the question of the nature of vastusastra, traditional architectural theory, as enunciated in the Manasara, and the relationship of theory to traditional practice. Vastusastra claims itself to be a priori with respect to practice. Two aspects of theory, theology and nomology, constitute the ontological and epistemological foundation and structure for this claim. From this sastraic perspective, practice is understood as mere application of rules. However, a closer hermeneutical reading of the text reveals the dialectical nature of theory itself, in both its theological and nomological aspects. This dialectic obtains in the relationship between theory and practice as a certain reciprocity between them, and in the parallelism between making the temple (the paradigmatic architectural object) and writing the treatise. Thus, a more precise understanding of the nature of traditional theory and its relationship to traditional practice is arrived at through this exercise. Such a calibrated understanding of vastusastra is indispensable in addressing the issue of the proper role that it may play in contemporary Indian architectural practice which is constituted in the modern scientific and technological mode.

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Wharton, Katherine Louise. "Philosophy as a practice of freedom in ancient India and ancient Greece." Thesis, SOAS, University of London, 2007. http://eprints.soas.ac.uk/28915/.

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Education in ancient India begins with a ritual initiation (Upanayana) in which the student is reborn from the womb of the teacher. This image reflects the method of transmission of revelatory knowledge. The student memorises sacred verses by replicating his teacher's recitation. This thesis contrasts this image of replication with the image of midwifery that Socrates uses to describe his educational method. Socrates claims to be barren of wisdom. He does not pass down any knowledge but instead watches over the birth of his student's ideas. Both the ancient Indian and the Socratic systems of education claim to free the student but they both affirm completely different forms of freedom. Socrates frees the student to think for themselves, but the ancient Indian method frees the student by means of inherited revelation. This thesis compares philosophical practices of freedom which rest on commitment to tradition with those that rest on the rejection of tradition. Chapter One examines the way that the student is committed to the ritual tradition in the Brahmanical Upanayana. Chapters Two and Three discuss the relationship between the student and the ritual tradition in the Upanisads. Chapter Four analyses Socrates relationship with democratic culture. Chapter Five interprets the midwife metaphor in detail and compares the Socratic method of education to the Brahmanical and Upanisadic methods. This thesis contrasts philosophical practices of freedom that are founded on a value of trust or faith (sraddha) in tradition with those that are founded on a value of testing or examination (elenchus). It aims to challenge the Socratic principle of limitless questioning and defend the philosophical value of predetermination, non-agency and perfect obedience.

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Tomalin, Emma. "Transformation and tradition : a comparative study of religious environmentalism in Britain and India." Thesis, Lancaster University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322855.

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Arles, Siga. "Theological education in relation to the identification of the task of mission and the development of ministries in India, 1947 to 1987 : with special reference to the church of South India." Thesis, University of Aberdeen, 1990. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU026818.

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Part I studies the pre-independence developments in Mission, Ministry and Theological Education, commenting on the structures of theological education such as the Serampore College and United Theological College; the structures of coordination under the National Christian Council, the significance of national independence, church union and the Lindsay and Ranson studies. Part II deals with the developments in Indian Christian Theology and the theology of mission under the influence of indigenous theologians such as PD Devanandan, MM Thomas, the group of thinkers in the Christian Institute for the Study of Religion and Society and the Ecumenical Christian Centre, specially in the context of religious pluralism and poverty in India. It notes the cause and the concern of the polarising tendency of the conservative evangelicals and also the influences of the Western Christian structures. Part III studies the changing image of ministry itself and identifies the developments in ministry, formation of indigenous mission societies and parachurch ministries. Part IV journeys through select events and ventures that made significant contribution to lead theological education into relevant understanding of mission in India. It studies the Harrison Report on Theological Education in India, the attempts toward cooperation through the Board of Theological Education, the forming of one national structure for theological education in the Board of Theological Education on the Senate of Serampore College, and the national study of priorities in theological education. Part V studies the developments in the search for relevance in the Church of south India and in the theological education of its ministry as illustrated in the Tamilnadu Theological Seminary. The thesis concludes attesting that there is definite growth in relevance in Indian theological education, shaped both by lay and professional forces in the never ending search for relevance.

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Maw, M. "Fulfilment theology, the Aryan race theory and the work of British Protestant missionaries in Victorian India." Thesis, University of Leicester, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.377777.

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Cantwell, Catherine Mary. "An ethnographic account of the religious practice in a Tibetan Buddhist refugee monastery in northern India." Thesis, University of Kent, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.236261.

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McAnally, Elizabeth Ann. "Toward a philosophy of water: Politics of the pollution and damming along the Ganges River." Thesis, University of North Texas, 2007. https://digital.library.unt.edu/ark:/67531/metadc3643/.

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This thesis sets out to develop a beginning of a philosophy of water by considering philosophical implications of ecological crises currently happening along the waters of the Ganges River. In my first chapter, I give a historical account of a philosophy of water. In my second chapter, I describe various natural and cultural representations of the Ganges, accounting for physical features of the river, Hindu myths and rituals involving the river, and ecological crises characterized by the pollution and damming of the river. In my third and final chapter, I look into the philosophical implications of these crises in terms of the works of the contemporary philosopher Bruno Latour.

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McAnally, Elizabeth Ann Klaver Irene Jacoba Maria. "Toward a philosophy of water politics of the pollution and damming along the Ganges River /." [Denton, Tex.] : University of North Texas, 2007. http://digital.library.unt.edu/permalink/meta-dc-3643.

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VATTANKY, John. "BOOK REVIEW: Jonardon Ganeri, Philosophy in Classical India, London: Routledge, 2001, vi + 207 Pp. £14.99 (Paperback)." 名古屋大学大学院文学研究科インド文化学研究室 (Department of Indian Studies, Graduate School of Letters, Nagoya University), 2003. http://hdl.handle.net/2237/19245.

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Martin, Paul Anthony John. "Missionary of the Indian Road : a study of the thought and work of E. Stanley Jones between 1915 and 1948 in the light of certain issues raised by M.K. Gandhi for Anglo-Saxon Protestant missionaries in India during the period." Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303116.

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Teichmann, Christina. "How do traditional donors respond when beneficiary countries set up their own aid agencies? : case studies of India, Brazil and South Africa." Master's thesis, University of Cape Town, 2016. http://hdl.handle.net/11427/20695.

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Emerging donors, such as India, Brazil and South Africa, have provided assistance to other developing countries for many decades. However, the creation of dedicated aid agencies in emerging donor countries is a relatively new feature. The establishment of these aid agencies is often motivated by the objective of better coordinating and managing the increasing volume and scope of their development assistance activities. Since many of these emerging donors are also recipients of Official Development Assistance (ODA) from traditional donors, this institutionalization and professionalization of their development assistance raises some difficult questions. How do traditional donors perceive this new development in beneficiary countries and how do they respond to it in terms of aid allocations and co-operation arrangements? Do traditional donors still perceive beneficiary countries that are in a position to provide development assistance to other countries as being eligible to receive aid? These are the fundamental questions that this research study aims to answer. This research study is based on the hypothesis that the creation of dedicated aid agencies in beneficiary countries prompts traditional donors to either freeze, reduce or terminate ODA and rethink their development cooperation strategies. It argues that traditional donors perceive beneficiary countries with dedicated aid agencies as no longer in need of foreign assistance. In order to test this hypothesis and identify changes in the flow of aid, the research study compares official aid flow data for five selected traditional donors (France, Germany, the UK, the US and EU Institutions) to three emerging donor countries (India, Brazil and South Africa) before and after the establishment of dedicated aid agencies. The research further investigates whether other factors, such as beneficiary countries' socioeconomic performance and compliance with DAC norms and standards, play a role in traditional donors' aid allocation decisions. Alongside the quantitative analysis, the research uses semi-structured elite interviews with representatives of the five traditional donors as well as development cooperation experts to solicit qualitative responses. The findings of the quantitative and qualitative analysis suggest that the establishment of dedicated aid agencies in emerging donor countries does not have a negative impact on traditional donors' aid allocations. Other factors, such as the economic status of beneficiary countries, domestic debates and the strategic interests of traditional donors', seem to play a much more important role in this regard. In fact, traditional donors welcome the creation of such aid agencies and actively support beneficiary countries in this endeavour. Traditional donors expect that such aid agencies will promote transparency and accountability and increase the effectiveness of aid.

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Prasad, Ambika. "Stereotype threat in India: Gender and leadership choices." Thesis, University of North Texas, 2007. https://digital.library.unt.edu/ark:/67531/metadc5128/.

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Stereotype threat is a psychosocial dilemma experienced by members of a negatively stereotyped group in situations where they fear they may confirm the stereotype. This study examined the phenomenon in India, thereby extending previous research to another culture. In addition, with participation by students preparing to be professionals, the results are applicable to organizational settings. Ninety graduate students from a professional training institute viewed common Indian advertisements under three conditions: gender stereotypic (women depicted as homemakers), counter stereotypic (women represented as professionally employed individuals) and neutral (no reference to any gender identity). It was hypothesized that females in the stereotypic condition would be susceptible to stereotype threat effect and thus opt for problem solver over leadership role on a subsequent task, while females in the counter stereotypic condition were expected to choose leadership roles. ANOVA was employed to test for differences across the three conditions. The study also hypothesized mediation of the stereotype threat performance deficits by self-efficacy, evaluation apprehension, anxiety, role conflict, stereotype activation, father's and mother's education levels. Hierarchical multiple regression procedures as recommended by Baron and Kenny (1986) were conducted for mediational analysis. Data analysis provided partial support for the two hypotheses. In support of the stereotype threat theory, condition emerged as a significant variable influencing selection of role choice. In line with previous research, no evidence for mediation by any of the variables studied as potential mediators was found. However role conflict and evaluation apprehension may have functioned as suppressor variables that enhanced the variance in the condition-role choice relationship. The results of the study and their implications, in context of the Indian scenario, are discussed. Certain limitations are identified and suggestions made for future research.

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Nagar, Swati. "New Zealand businesses in India opportunities and challenges : a thesis submitted to Auckland University of Technology in fulfilment of the requirements for the degree of Master of Philosophy (M.Phil), 2008." Click here to access this resource online, 2008. http://hdl.handle.net/10292/437.

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As a resource based economy international engagement plays a critical role for the growth and development of New Zealand. One of the most notable trends over the past 15 years has been the rise of some of the largest markets around the world, that have led to a rapid and substantial increase in international trade and investment flows. The liberalisation and consequently the rise of emerging markets has today changed the economic geography for the business world, with companies entering these markets with the hope of getting superior returns arising from rapid economic growth and related market opportunities. Amongst other emerging markets, the economic resurgence of the Indian market in the recent years has been widely noticed and in many senses has influenced and changed the structure and operations of businesses around the world. The prospects offered by India have allowed firms to substantially expand their activities beyond their domestic borders and access new growth opportunities generating significant productive growth. The benefits that markets like India today generate are likely to be particularly significance for New Zealand, given the small size of the domestic market. Indeed, increasing New Zealand’s exporting and international investing activity is vital to raising New Zealand’s growth rate. The rapid rise and deregulation of the Indian market has seen a rise in the number of New Zealand businesses keen to tap into the vast prospects across different sectors over the recent years. Nevertheless, New Zealand businesses have not been participating to nearly the same extent as most businesses from other small developed countries currently operating in the Indian market. Reasons for this limited interaction are unclear and not well documented in the current literature that examines the economic activities amongst the two markets. Given the importance of international engagement New Zealand businesses cannot afford to isolate themselves from the opportunities provided by the Indian market. Considering this, the main aim of this research is to focus on the opportunities that India provides and the benefits that New Zealand businesses stand to gain from those. On identifying, this may help devise actions that might lead to substantially increased levels of international investments by New Zealand firms, given the challenges of entering the Indian base from a small remote country. Drawing on insights gained from existing literature and case studies of companies operating in India, the research will identify appropriate strategies and policies that might help New Zealand businesses to succeed and better direct operations in India.

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Preston, Nathaniel H. "Passage to India and back again : Walt Whitman's democratic expression of vedantic mysticism." Virtual Press, 1994. http://liblink.bsu.edu/uhtbin/catkey/902498.

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Democracy and mysticism are two prominent themes of Walt Whitman's writings, yet few critics have explored the connections that may exist between these areas. Some critics have noted that Whitman holds an ideal of "spiritual democracy," in which all people are equal due to their identity with a transcendent self such as that found in "Song of Myself," but they have not identified the best philosophical model for such a political viewpoint. I believe that the parallel between Whitman's thought and Vedantic mysticism, already developed by V. K. Chart and others, may be expanded to account for Whitman's political thought. Past studies of Whitman and Vedanta have focused only on the advaitic aspects of his writing, but in his later years he came to adopt a visistadvaitic stance similar to that of Ramanuja. In the political sphere, his concept of a Brahmanic self shared by all people led him to not only believe that all people are equal, but that they also possess the capacity to become contributors to a democratic society. Whitman felt that the poet was the primary means by which the masses could attain mystical consciousness and the concomitant social harmony. The ideal poet described in Democratic Vistas and the Preface to the 1855 Leaves of Grass serves as a mediator between the people as they are and Whitman's ideal of a completely unified democratic society and thereby parallels the Vedantic guru's function of bridging the relative and absolute levels of reality.
Department of English

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Hwang, Karina T. "The Procedural Aspect of the Rule of Law: India as a Case Study for Distinguishing Concept from Conception." Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/cmc_theses/1171.

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In this thesis, the concept of the procedural aspect of the Rule of Law will be distinguished from what I argue are conceptions that are falsely promulgated as concept. The different aspects of the Rule of Law—form, substance, and procedure— are helpful in making the distinction between concept and conception. Examining procedure within the Rule of Law is particularly important, and I define a broader set of requirements of the concept of the procedural aspect of the Rule of Law. This concept is applied to understand the Indian conception of the Rule of Law, a particularly interesting case that brings out questions about culture and economic capacity. Ultimately, I argue that this broader set of requirements is better suited to evaluate the realization of the Rule of Law in all contexts.

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Sagaya, John Jesu. "Call to harmony through dialogue, reconciliation and tolerance overcoming the religious conflicts and violence in the life of the people of Tamil Nadu /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.

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Seneviratne, Rohana Pushpakumara. "The revival of Sphoṭa in early modern Benares : Śeṣakṛṣṇa's Sphoṭattvanirūpaṇa." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:39f21276-bd98-4a20-94f1-383b49194bf3.

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This thesis examines the revival of the sphoṭa doctrine in early modern Benares and Śeṣakṛṣṇa's Sphoṭattvanirūpaṇa as an influential work in that revival. The sphoṭa doctrine is the richest contribution of the grammarians to the philosophy of language, but its semantic significance was not highlighted until late, because its theological implication was stronger. Śeṣakṛṣṇa was a renowned Sanskrit grammarian who flourished in sixteenth-century Benares. He also wrote poetry and Dharmasastric works, and played an important role as a juridical authority. Despite his illustrious career, Śeṣakṛṣṇa encountered criticism for his works from contemporary critics. The only work he wrote solely on the philosophy of language was the Sphoṭattvanirūpaṇa. As the first discrete work on sphoṭa by a grammarian, the Sphoṭattvanirūpaṇa represented an important landmark in the later expositions of the doctrine of sphoṭa particularly because it renewed the later grammarians' interest in sphoṭa, which then resulted in a series of individual works of a similar sort. The revival of the sphoṭa doctrine in early modern Benares coincided with that of the philosophy of language, which was caused by a number of social and intellectual factors in different proportions and phases. Śeṣakṛṣṇa's Sphoṭattvanirūpaṇa emerged on the eve of that revival, and can be recognized as a pioneer work in terms of its revitalization of the grammarians' interpretation of sphoṭa after a period of dormancy, and its influence on later works on sphoṭa.

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Houghteling, James L. "Rabindranath Tagore, John Dewey, and the Unity of Mind and Culture." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/905.

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What role does education play in a democratic society? How can the right sort of education help foster a free, responsible, and caring citizenry? How can education begin to reconcile and incorporate intellectually complicated and seemingly opposite ideas and theories, such as idealism and pragmatism, localism and globalism, thought and action? In my thesis, I aim to reveal, and perhaps begin to answer, these larger ideas pertaining to the role of education in society. Moreover, I address these questions through the lens of Rabindranath Tagore and John Dewey, two thinkers and practitioners at the turn of the twentieth century who sought to use education to find solutions to problems facing their respective local communities, but also the global community.

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Shearer, Megan Marie. "Tibetan Buddhism and the environment: A case study of environmental sensitivity among Tibetan environmental professionals in Dharamsala, India." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2904.

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The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.

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Garg, Shantanu. "Foundations of a Political Identity: An Inquiry into Indian Swaraj (Self-Rule)." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/891.

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India is celebrated as the largest democracy in the world but is it truly democratic? Is it the nation-state that its founder’s envisioned it to be? Has it addressed it ancient issue of social diversity? This paper seeks to assess the present problem faced by the Indian Democracy; problems based on India’s inherent social diversity. Furthermore the paper seeks to recommend a solution based on Amartya Sen’s Open Impartiality approach that will allow the country to reassess its democratic platform. The paper also aims at providing a starting point to execute Sen’s approach by exploring the vision of two of India’s independence leaders: Mohandas Karamchandra Gandhi and Rabindranath Tagore.

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Layek, Satyajit. "An analysis of dream in Indian philosophy /." Delhi : Sri Satguru publ, 1990. http://catalogue.bnf.fr/ark:/12148/cb35749320q.

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Acharya, Tanaji. "Relevance of Indian philosophy to modern society /." Latur (India) : T. Acharya, 1990. http://catalogue.bnf.fr/ark:/12148/cb35749326s.

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Andrews, Robyn. "Being Anglo-Indian : practices and stories from Calcutta : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Social Anthropology at Massey University." Massey University, 2005. http://hdl.handle.net/10179/959.

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This thesis is an ethnography of Anglo-Indians in Calcutta. All ethnographies are accounts arising out of the experience of a particular kind of encounter between the people being written about and the person doing the writing. This thesis, amongst other things, reflects my changing views of how that experience should be recounted. I begin by outlining briefly who Anglo-Indians are, a topic which in itself alerts one to complexities of trying to get an ethnographic grip on a shifting subject. I then look at some crucial elements that are necessary for an “understanding” of Anglo-Indians in Calcutta: the work that has already been done in relation to Anglo-Indians, the urban context of the lives of my research participants and I discuss the methodological issues that I had to deal with in constructing this account. In the second part of my thesis I explore some crucial elements of the lives of Anglo-Indians in Calcutta: the place of Christianity in their lives, education not just as an aspect of socialisation but as part of their very being and, finally, the public rituals that now give them another way of giving expression to new forms of Anglo-Indian becoming. In all of my work I was driven by a desire to keep close to the experience of the people themselves and I have tried to write a “peopled” ethnography. This ambition is most fully realised in the final part of my thesis where I recount the lives of three key participants.

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Mallik, Bidisha. "The Contribution of Mira Behn and Sarala Behn to Social and Environmental Transformation in the Indian State of Uttarakhand." Thesis, University of North Texas, 2014. https://digital.library.unt.edu/ark:/67531/metadc499983/.

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The influence of Mohandas K. Gandhi on social and environmental movements in post-colonial India has been widely acknowledged. Yet, the contributions of two European associates of Gandhi, Madeleine Slade and Catherine Mary Heilemann, better known in India as Mira Behn and Sarala Behn, have not received the due attention of the academic community. This dissertation is an examination of the philosophy and social activism of Mira Behn and Sarala Behn and their roles in the evolution of Gandhian philosophy of socioeconomic reconstruction and environmental conservation in the present Indian state of Uttarakhand. Instead of just being acolytes of Gandhi, I argue that these women developed ideas and practices that drew upon from an extensive intellectual terrain that cannot be limited to Gandhi’s work. I delineate the directions in which Gandhian thought and experiments in rural development work evolved through the lives, activism, and written contributions of these two women. Particularly, I examine their influence on social and environmental movements, such as the Chipko and the Anti-Tehri Dam movements, and their roles in promoting grassroots social development and environmental sustainability in the mountain communities of Uttarakhand. Mira Behn and Sarala Behn’s integrative philosophical worldviews present epistemological, sociopolitical, ethical, and metaphysical principles and practices that have local and global significance for understanding interfaith dialog, social justice, and environmental sustainability and thus constitute a useful contribution to the theory and practice of human emancipation in our times.

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Lavis, Alexis. "Le Bodhicaryāvatāra de Śāntideva : une approche non métaphysique de l'éthique." Thesis, Normandie, 2017. http://www.theses.fr/2017NORMR126.

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Le Bodhicaryāvatāra de Śāntideva, rédigé sans doute au début du VIIIe siècle, représente l’un des textes majeurs du bouddhisme indien tardif. Cet ouvrage fondamental présente la voie ou la pratique d’un nouveau type d’être seulement tendu par le souci d’éveil : le bodhisattva. Cette voie ou cette pratique conduit à s’affranchir, via une éthique méditative et réflexive, de la double croyance illusoire en l’identité réelle, personnelle, intérieure et l’identité réelle des « pragmata » extérieurs – autrement dit du sujet, de l’objet et leurs relations. Cependant, l’éthique, comme la morale d’ailleurs, se fonde sur l’idée d’élévation de soi jusqu’à sa pleine essence. Son sol appartient à l’ontologie, c'est-à-dire à l’interprétation de l’être ou de la présence à partir de la notion d’identité. Comment dès lors comprendre la perspective du Bodhicaryāvatāra qui possède à coup sûr une dimension éthique, tout en récusant radicalement la réalité de quelque chose comme une « nature propre » (svabhāva) qui serait ou non à réaliser ou à actualiser ? C’est impossible tant que l’on se place dans l’horizon métaphysique qui pense à partir et en direction de l’ontologie. La première ambition de cette thèse consiste donc à ménager un espace interprétatif à partir duquel le texte de Śāntideva puisse être reçu et entendu. Cela exige une confrontation avec la tradition philosophique occidentale sous-tendue par cette perspective métaphysique ainsi, évidemment, qu’avec la linguistique comparée. Deux courants de pensée nous sont apparus particulièrement propices à la rencontre : la phénoménologie et la systémique. La seconde ambition de cette thèse est de proposer une nouvelle traduction française du texte sanskrit de Śāntideva, qui se fonde sur les avancées interprétatives mentionnées
The Bodhicaryāvatāra of Śāntideva, probably written in the early eighth century, is one of the major texts of late Indian Buddhism. This fundamental work presents the way or practice of a new type of being, only tensioned by the desire for awakening: the bodhisattva. This path or practice leads to a meditative and reflexive ethic able to eliminate the illusory double belief in the real, personal, inner identity and in the real identity of the external "pragmata" - in other words, the subject, the object and their relations. However, ethics, like morality, is based on the idea of elevation of the self to its full essence. Its ground belongs to ontology, that is to say: the interpretation of being or presence from the notion of identity. How then to understand the perspective of the Bodhicaryāvatāra which certainly has an ethical dimension, while radically rejecting the reality of something like a "self-nature" (svabhāva) that would or should not be realized or actualized? It is impossible, as long as one places oneself in the metaphysical horizon; which considers everything from and towards ontology. The first ambition of this thesis is therefore to provide an interpretative space from which the text of Śāntideva can be received and heard. This requires a confrontation with the Western philosophical tradition underpinned by this metaphysical perspective as well as, of course, with comparative linguistics. Two streams of thought appeared to us particularly conducive to the meeting: phenomenology and systemic. The second ambition of this thesis is to propose a new French translation of the Śāntideva’s text from Sanskrit, which is based on the mentioned interpretative advances

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Krishnamurthy, Thanmayee. "Sing Rāga, Embody Bhāva: The Way of Being Rasa." Thesis, University of North Texas, 2019. https://digital.library.unt.edu/ark:/67531/metadc1505144/.

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The rasa theory of Indian aesthetics is concerned with the nature of the genesis of emotions and their corresponding experiences, as well as the condition of being in and experiencing the aesthetic world. According to the Indian aesthetic theory, rasa ("juice" or "essence," something that is savored, that is tasted) is an embodied aesthetic experienced through an artistic performance. In this thesis, I have investigated how the aesthetics of rasa philosophy account for creative presence and its experiences in Karnatik vocal performances. Beyond the facets of grammar, Karnatik rāga performance signifies a deeper ontological meaning as a way to experience rasa, idiomatically termed as rāga-rasa by South Indian rāga practitioners. A vocal performance of a rāga ideally depends on a singer's embodied experience of rāga and rāga-bhāva (emotive expression of rāga), as much as it does on his/her theoretical knowledge and skillset of a rāga's svaras (scale degrees), gamakas (ornamentation), lakṣhaṇās (emblematic phrases), and so on. Reflecting on my own experience of being a Karnatik student and performer for the last two decades, participant observation, interviews, and analysis of Indian aesthetic theory of rasa, I propose a way of understanding that to sing rāga is to embody bhāva opening the space that brings rasa into being. Reflecting on the epistemology of rāga theory, particularly its smaller entities of svaras and gamakas, and through a phenomenological description of the process through which a vocalist embodies rāga (including how a guru transmits this musical embodiment to his shishya [disciple]), I argue that the notion of rāga-rasa itself has agency in determining the nature of svaras and its gamakas in a rāga performance. Additionally, focusing on the relationship between performers and rasikas (drinkers of the juice), this thesis examines how the embodiment of rāga-bhāva and the experience of rasa open the possibility for musicians and audiences to live rāga-rasa in a performance.

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Balasubramanian, Ranganathan. "The Tirukkaḷiṟṟuppaṭiyār : transition from Bhakti to Caiva Cittāntam philosophy." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99574.

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This thesis is a Tamil to English translation of Tirukkaḷirruppaṭiyar (TKP), composed by Uyyavanta Tevanayanar toward the end of the twelfth century C.E. The work contains one hundred quatrains of Tamil poetry composed in veṇpa meter. It is a poetic expansion of Tiruvuntiyar (TU), an earlier composition likely by the author's teacher's teacher. The TKP is a transitional text between the devotional religious bhakti(patti -Tamil) hymns of the nayanmar, who lived between the sixth century and the twelfth, and the Saiva-Siddhanta (Caiva Cittantam-Tamil) Theo-philosophical system, which developed between the thirteenth and the fourteenth centuries. TKP is the second work in the canon of fourteen texts called the Meykaṇṭa Sastra (Meykaṇṭa Cattiraṅkaḷ -Tamil), TU being the first. The introduction in the thesis discusses the date of the author, his position in the lineage of teachers, major themes found in the work such as the importance of a teacher, types of worship, miracles of the Saiva saints and final release from the cycle of births and deaths. TKP's similarities and differences with the TU, and how the TKP provides a foundation for later Saiva Siddhanta thought are addressed. Besides translation, each verse has a gloss and there are several appendices, tables and charts with additional information.

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Sjödin, Anna-Pya. "The Happening of Tradition : Vallabha on Anumāna in Nyāyalīlāvatī." Doctoral thesis, Uppsala University, Department of Linguistics and Philology, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-7417.

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The present dissertation is a translation and analysis of the chapter on anumāna in Vallabha’s Nyāyalīlāvatī, based on certain theoretical considerations on cross-cultural translation and the understanding of tradition. Adopting a non-essentialized and non-historicist conceptualization of the Nyāya-Vaiśeṣika/Navya-nyāya tradition, the work focuses on a reading of the anumāna chapter that is particularized and individualized. It further argues for a plurality of interpretative stances within the academic field of Nyāya-Vaiśeṣika/Navya-nyāya studies, on the grounds that the dominant stance has narrowed the scope of research. With reference to post-colonial theory, this dominant stance is understood in terms of a certain strategy called “mimetic translation”.

The study of the anumāna chapter consists of three main interpretational sections: translation, comments, and analysis. The translation and comments focus on understanding issues internal to the Nyāyalīlāvatī. The analysis focuses on a contextual interpretation insofar as the text is understood through reading other texts within the Nyāya-Vaiśeṣika/Navya-nyāya discourse. The analysis is further grounded in a concept of intertextuality in that it identifies themes, examples, and arguments appearing in other texts within the discourse. The analysis also identifies and discusses Cārvāka and Mīmāṁsaka arguments within the anumāna chapter.

Two important themes are discerned in the interpretation of the anumāna chapter: first, a differentiation between the apprehension of vyāpti and the warranting of this relation so as to make the apprehension suitable for a process of knowledge; second, that the sequential arrangement of the subject matter of the sections within the chapter, vyāptigraha, upādhi, tarka, and parāmarśa, reflects the process of coming to inferential knowledge.

The present work is a contribution to the understanding of the post-Udayana and pre-Gaṅgeśa Nyāya-Vaiśeṣika/Navya-nyāya discourse on inferential knowledge and it is written in the hope of provoking more research on that particular period and discourse in the history of Indian philosophies.

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Ahmed, Farrah. "Religious autonomy and the personal law system." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:e8d532c3-be53-4823-ba9d-bb78a9aaefcc.

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This thesis examines the Indian system of personal laws (‘the PLS’), under which the state applies a version of religious doctrine to the family matters of citizens whom it identifies as belonging to different religious groups. There has been a lengthy and persistent debate over the PLS, particularly in relation to its discriminatory effects upon women. However, another problem with the PLS has been little commented-upon. Supporters of the PLS emphasise its positive impact on religious freedom to such an extent that there is a pervasive assumption that the PLS is, indeed, good for religious freedom. But there has been surprisingly little critical assessment of the truth of this claim in either academic or political debates. This thesis, a work of applied normative legal theory, attempts to fill this important gap in the literature on the PLS. The thesis addresses the question of how the PLS affects one conception of religious freedom, namely religious autonomy. Its principal findings are that the PLS interferes with the religious autonomy of those subject to it by affecting their religious options (by interfering with their freedom from religion and their freedom to practice religion) and by harming their self-respect (by discriminating on the grounds of sex and religion, and by misrecognising their religious identities). Furthermore, the thesis finds that the PLS cannot be defended in the name of religious autonomy based on the possibility of exit from the system, the advantage of having the ‘option of personal law’, the power it gives people to bind their future selves, the expressive potential of the personal laws, the contribution it makes to membership in a religious community, the contribution it makes to religious group autonomy, or the recognition or validation it provides for religious identities. These conclusions imply that concerns relating to religious autonomy constitute an important set of objections to the PLS. The thesis then considers several reform proposals, including certain modifications of the PLS, a move towards a millet system, ‘internal’ reform of individual personal laws and the introduction of a Uniform Civil Code. It particularly focusses on one reform possibility – religious alternative dispute resolution – which has not been considered closely in the Indian context.

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Anikhindi, Vijaya Vasudev. "The revival of nationalism : an Indian critique." Thesis, University of Hull, 2005. http://hydra.hull.ac.uk/resources/hull:5613.

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Tiwari, Heeraman. "From form to universal : the evolution of a theory of universals in early Brahmanical philosophy." Thesis, University of Oxford, 1993. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.359691.

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Sahota, Jaspal Peter. "Generative knowledge : a pragmatist logic of inquiry articulated by the classical Indian philosopher Bhaṭṭa Kumārila." Thesis, University of Sussex, 2015. http://sro.sussex.ac.uk/id/eprint/54213/.

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This thesis investigates the svataḥ-prāmāṇyam doctrine of the 7th century Indian philosopher Bhaṭṭa Kumārila, based on an analysis of this doctrine as presented in the Bṛhaṭ-ṭīkā and in the Śloka-vārttika. The original contribution of this thesis consists in a novel interpretation of Kumārila's claim which diverges from the interpretations of the classical Indian commentators as well as those of recent scholarship by John Taber and Dan Arnold. Rather than a phenomenological or Reidean epistemology, this research argues that Kumārila provides a normative epistemology. In contrast to the interpretation of Dan Arnold, which roots justification and truth in the phenomenological fact of mere awareness which is undefeated, it is argued here that Kumārila articulates a normative process which mandates the believer to strengthen her beliefs through a purposive and goal-oriented process. The thesis begins with a consideration of the notion of svabhāva, to which Kumārila appeals, making a dispositional essentialist reading of this term, as a real causal power or disposition which is the essence of an entity conditional on its existence. It is then argued that Kumārila's claim concerns the manifestation of a competence. The operational dichotomy between pramāṇa and non-pramāṇa is compared to that between Good and Bad Cases in epistemological disjunctivism. It is shown that Kumārila articulates a belief protocol by analogy with normative processes in generative grammar and in legal and ritual interpretation. An antifoundationalist defence of this protocol and its applicability to the case of beliefs formed from Vedic testimony is provided. It is suggested that Kumārila's claim engages more closely with Sosa's notion of aptness than with any notion of justification.

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Choi, Pablo María Kyu Up. "La experiencia de la liberación como raíz de la filosofía latinoamericana." Quito, Ecuador : Editorial Abya Yala, 1998. http://books.google.com/books?id=PN_WAAAAMAAJ.

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Daly, Deirdre. "The routes of philosophy : Paul Deussen, Indian non-dualism and universal metaphysics." Thesis, Goldsmiths College (University of London), 2010. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.515283.

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Arputham, Dominic K. "Towards An Indian Constructive Theology: Towards Making Indian Christians Genuinely Indians and Authentically Christians." Digital Commons at Loyola Marymount University and Loyola Law School, 2011. https://digitalcommons.lmu.edu/etd/136.

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39

Harris, I. C. "The continuity of Madhyamaka and Yogacara in Indian Mahayana Buddhism." Thesis, Lancaster University, 1985. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.372538.

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Fishman, Jonathan. "A Phenomenological Cultural Examination of Meta-Emotion Philosophy Among Asian Indian Immigrant Mothers." Miami University / OhioLINK, 2013. http://rave.ohiolink.edu/etdc/view?acc_num=miami1374110052.

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41

Manohar, Christina. "Spirit Christology : an Indian Christian perspective." Thesis, University of Gloucestershire, 2007. http://eprints.glos.ac.uk/3165/.

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The theologians of the early church sought to interpret the Christian gospel in the categories of `Mediterranean antiquity. ' The classical two-nature model of Christology has a Greek philosophical underpinning that shapes the ontological construction of the deity and humanity of Jesus Christ. Logos Christology is primarily a reflection on the hypostatic union of the Logos with the human reality of Jesus that leaves little place for a consideration of Jesus' relation to the Holy Spirit. In the light of such a limitation in classical Christology, a study of the relationship between Christology and pneumatology becomes very significant. In this regard, the recent resurgence of Spirit Christology in the West adds a new dimension to contemporary Christological reflection. The theologians who are engaged in this pursuit are of the view that Christological reflection is incomplete without reflecting upon pneumatology and vice versa. This study identifies in particular at least three approaches in the contemporary European Spirit Christologies, namely, reconstruction, replacement and complementary approaches. Norman Hook attempts to reconstruct Christ, Spirit and the Trinity from the perspective of the Hebrew understanding of the Spirit. G. W. H. Lampe, by using the symbol God as Spirit replaces Logos Christology with a Spirit Christology. Jürgen Moltmann, John D. Zizioulas and David Coffey seek ways to complement Logos Christology with Spirit Christology. While not denying the contributions of reconstruction and replacement approaches, this study adopts the complementary approach and shows that Spirit Christology not only enriches systematic theology but also is relevant to an Indian context. This is done by bringing the insights of two Indian theologians Pandipeddi Chenchiah and Swami Abhishiktänanda, who emphasise the centrality of the Spirit, in interaction with the strengths of Spirit Christology. The study ends in offering a chapter on `understanding Jesus Christ in India' using the Hindu concepts of Spirit that are expressed in the terms such as atman, antaryämin, Sakti and änanda. Drawing on some of the resources of Spirit Christology, it is argued that these concepts can explicate, illuminate and evoke some latent aspects of Christology.

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Harper, Susan Billington. "Azariah and Indian Christianity in the late years of the Raj." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.314951.

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Cortes, Pedro. "Indian social movements : a case study in Cauca, Colombia, from a Marxist perspective /." The Ohio State University, 1988. http://rave.ohiolink.edu/etdc/view?acc_num=osu1487586889189109.

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Ram-Prasad, C. "An outline of Indian non-realism : some central arguments of Advaita metaphysiscs." Thesis, University of Oxford, 1991. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.315962.

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Rotem, Ornan. "Wisdom arising from reflection : an exploration of cintamayi prajna arising from Kamalasila's Bhavanakrama I." Thesis, University of Bristol, 1995. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.296662.

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Petit, Jérôme. "De la convention à la conviction : Banārasīdās dans l'histoire de la pensée digambara sur l'absolu." Thesis, Paris 3, 2013. http://www.theses.fr/2013PA030068/document.

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L’œuvre de Banārasīdās (1586-1643), marchand et poète jaina actif dans la région d’Agra, s’appuie sur la pensée du maître digambara Kundakunda (c. IIIe s. de notre ère) pour chanter la véritable nature du soi, intrinsèquement pur, réalité suprême d’un point de vue absolu (niścaya-naya). La condition laïque de Banārasīdās l’oblige pourtant à envisager aussi la religion d’un point de vue conventionnel (vyavahāra-naya), aidé en cela par des échelles de progression spirituelle ménagées par la doctrine jaina et décrites notamment par Nemicandra (Xe siècle). Il est intéressant de suivre en diachronie l’articulation entre les deux points de vue, depuis le Samayasāra, ouvrage fondateur de Kundakunda, jusqu’à Śrīmad Rājacandra, un saint personnage de la fin du XIXe siècle, en s’attardant particulièrement sur les membres du mouvement Adhyātma dont Banārasīdās a été l’un des plus brillants promoteurs
The works of Banārasīdās (1586-1643), a Jain merchant and poet active in the region of Agra, is largely based on the thought of the Digambara philosopher Kundakunda (c. third century). The latter invited to search for the true nature of the self seen as the only reality from an absolute point of view (niścaya-naya). The layman condition of Banārasīdās obliged him to consider also his own religion from a conventional point of view (vyavahāra-naya). He was helped by his discovery of the spiritual scales prepared by the Jain doctrine and described in detail by Nemicandra (tenth century). It is rewarding to look at the articulation between the two points of view in a historical perspective, from the Samayasāra, the major work of Kundakunda, up to Śrīmad Rājacandra, a holy layman of the late nineteenth century, with a particular focus on the members of the Adhyātma movement whose Banārasīdās was one of the most successful instigators

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Misra, Amalendu. "Perception of Islam in Indian nationalist thought." Thesis, University of Hull, 1999. http://hydra.hull.ac.uk/resources/hull:8003.

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Henry, Beulah. "L'expression de l'indianité chez les écrivains de la diaspora indienne de la Caraïbe." Villeneuve d'Asq : Presses universitaires du Septentrion, 2002. http://catalog.hathitrust.org/api/volumes/oclc/48112513.html.

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Bauer, Karin Helene. "Interconnectedness and the self in Indian thought and implications for stakeholder theory." Thesis, California Institute of Integral Studies, 2017. http://pqdtopen.proquest.com/#viewpdf?dispub=10247369.

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During the European Enlightenment, the notion of an “economic self” (homo economicus)—an individual, autonomous, benefit-maximizing, rational decision-maker—was born. This understanding of the human as rational actor lies at the core of free market capitalism today. In the 1990s, stakeholder management theorists, in seeking new metaphors to understand firm–stakeholder behavior, turned to other social sciences such as feminist theory with its conceptualization of the relational self. In this study, I argue that a detailed and nuanced understanding of the concept of interconnectedness as presented in Vedic and early Buddhist traditions can, like feminist theory, be applied to the revisioning of the self as relational, interdependent and co-creative. These insights as afforded through the lens of Indian philosophies can contribute to the advancement of stakeholder theory and management by providing a substantiated platform for discussion of the interconnected stakeholder self—a dynamic, collaborative participant in the stakeholder ecosystem. An advancement of stakeholder theory that incorporates both feminist and non-Western epistemologies can enhance understanding of the purpose and success of business as “conscious” and linked to the optimization of sustainable collective value.

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Gedalof, Irene. "Against purity : identity, western feminisms and Indian complications." Thesis, University of Warwick, 1997. http://wrap.warwick.ac.uk/3851/.

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This thesis argues that Western feminist theoretical models of identity can be productively complicated by the insights of postcolonial feminisms. In particular, it explores ways that Western feminist theory might more adequately sustain a focus on 'women' while keeping open a space for differences such as race and nation. Part One identifies a number of themes that emerge from recent Indian feminist scholarship on the intersections of sex, gender, race, nation and community identities. Part Two uses these insights to look critically at the work of four Western theorists, Rosi Braidotti, Judith Butler, Donna Haraway and Luce Irigaray. I argue that strategies which privilege sexual difference as primary cannot deal adequately with differences such as race and nation. But I also argue that strategies which privilege destabilizing identity can be equally constrained by the logic of dualisms which has made it so difficult for feminists to sustain a focus on women and their differences. Part Three discusses how the insights to be drawn from Indian ferninisms might be taken on board by Western ferninisms in order to develop more complex models of power, identity and the self. Throughout the thesis I draw on a Foucauldian understanding of power as productive, and on Foucault's insight that subjects and identities emerge, not through the imperatives of a single symbolic system, but through the intersection of multiple networks of discourses, material practices and institutions. I argue that, by attending to women's complex location within intersecting landscapes of gender, nation, race and other community identities, feminist models of identity can dispense with a logic of dualisms in order to redefine, and not only destabilize 'women' as the subject of/for feminism. This requires working against purity on three levels. First, it requires a model of power that gives up on the search for pure, power-free zones and works instead with the instabilities power produces as it both enables and constrains women. Second, it requires seeing 'women' as a complex, impure category that bleeds across the apparently coherent borders of identity categories such as gender, race and nation, and contesting discursive constructs of 'Woman' as the pure space of origin upon which these apparently discrete categories stand. Third, it requires the development of alternative models of the self that take these complex, impure spaces as a valid and valorised position from which to act and to speak.

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Dissertations / Theses on the topic 'India Philosophy'

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