Journal articles: 'India Philosophy'

1

Oinam, Bhagat. "‘Philosophy in India’ or ‘Indian Philosophy’: Some Post-Colonial Questions." Sophia 57, no. 3 (August 27, 2018): 457–73. http://dx.doi.org/10.1007/s11841-018-0679-0.

Full text

APA, Harvard, Vancouver, ISO, and other styles

2

Bhattacharya, Swagata. "The Influence of Indian Philosophy on French Romanticism." International Journal of English and Comparative Literary Studies 2, no. 4 (July 20, 2021): 14–24. http://dx.doi.org/10.47631/ijecls.v2i4.246.

Full text

Abstract:

France’s connection to India dates back to the seventeenth century when the French came to establish trading relations with India and neighboring countries. Even in the heydays of Enlightenment, France, the champion and cradle of Reason and Rationality in Europe, was looking for an alternative and philosophers like Rousseau, Diderot and Voltaire looked towards India as a source of inspiration. That tradition was continued by the French Romantics who were even more influenced and inspired by Indian philosophy and wanted to change the course of French literature with the help of it. This paper aims to explore literary transactions between India and France culminating in the movement called Romanticism in French literature. The paper shall trace the trajectory of how Indian philosophy and thought traveled to Europe in the form of texts and influenced the works of the French from Voltaire in the eighteenth century to Jules Bois in the twentieth. The central argument of this diachronic study, based on the theory of influence, is to prove how significant the role of India and her literary/religious texts have been in the context of the Romantic Movement in French literature in the nineteenth century.

APA, Harvard, Vancouver, ISO, and other styles

3

James, George Alfred. "The Construction of India in Some Recent Environmental Philosophy." Worldviews: Global Religions, Culture, and Ecology 2, no. 1 (1998): 3–20. http://dx.doi.org/10.1163/156853598x00028.

Full text

Abstract:

AbstractI argue that from its beginning environmental philosophy has held two contrasting views of Eastern thought and of Indian philosophical and religious ideas in particular. Utilising the insights of Edward Said and others I find that these contrasting images are reflective of a duality according to which India has been constituted in Western discourse. I argue that these Western images of India remain a significant feature of writing concerning environmental ethics to the present time. As it appears in some recent scholarship in environmental ethics, this discourse remains an obstacle to an informed appreciation of the significance of Indian thought and of Asian thought more generally for environmental philosophy.

APA, Harvard, Vancouver, ISO, and other styles

4

Thomas, Norman E. "Liberation for Life: A Hindu Liberation Philosophy." Missiology: An International Review 16, no. 2 (April 1988): 149–62. http://dx.doi.org/10.1177/009182968801600202.

Full text

Abstract:

Hinduism has its own liberation theology (or philosophy). It has its roots in understandings of liberation ( moksha) and release ( mukti) in classic Hinduism. This article is a survey of the ideal of liberation in life ( jivanmukti) as found in the thought of the Vedanta philosopher Shankara, in the Shaiva Siddhanta beliefs and devotional practices of South India, and in the social ethic of Swami Vivekananda and Mohandas Gandhi. Evaluations by contemporary Indian theologians suggest points of encounter between Hindus and Christians holding liberation theologies.

APA, Harvard, Vancouver, ISO, and other styles

5

Venkatasubramanian, Arvind. "the conundrum in the collective indian psyche regarding teaching philosophy in schools." childhood & philosophy 16, no. 36 (December 5, 2020): 01–26. http://dx.doi.org/10.12957/childphilo.2020.53518.

Full text

Abstract:

India now constitutes approximately 17% of the world’s population and has a high proportion of younger people. Philosophy for school children aims to create better citizens of the future. In this article, I establish the need to teach philosophy to children in schools, especially in India. Subsequently, I discuss the readiness of Indians to accept philosophy in the school curriculum, their conundrum in understanding the need for philosophy in a school setting, and the East-West dilemma concerning the teaching of philosophy in schools. The concept of self-realization is important in education. Socrates claimed that an unexamined life is not worth living. However, the self-realization concept of the West differs from that in India. While the former perceives self-realization as a way to construct a good individual, the latter has always emphasized the cessation of the individual and focused on the incomprehensible truth human languages cannot capture. Western philosophy is concerned with questioning, inquiry, and the problems of philosophy. The East is concerned with bringing such questioning to an end. Matthew Lipman focuses on increasing curiosity, accelerating the thinking process, teaching logic and formal reasoning, and the intellectual enhancement of children. Indian philosophy, yoga, and meditation are all concerned with the cessation of consciousness. The key question concerns the approach one may choose to adopt in teaching philosophy – accelerating or decelerating the thought processes of children? Indian parents are the primary decision-makers in their children’s education, and sometimes throughout their careers and lives. Unless clarity emerges in the Indian and global community regarding this issue, there is no clear starting point for teaching philosophy to children in India. This article aims to raise critical awareness among global citizens regarding this conundrum in the collective Indian psyche. Unless the world’s psyche is inserted into the place of the Indian psyche, the great barrier between the West and the East regarding philosophy in the school curriculum cannot be bridged.

APA, Harvard, Vancouver, ISO, and other styles

6

Kanwal, Gurmeet. "Nuclear targeting philosophy for India." Strategic Analysis 24, no. 3 (June 2000): 459–73. http://dx.doi.org/10.1080/09700160008455226.

Full text

APA, Harvard, Vancouver, ISO, and other styles

7

Hajko, Dalimír, and Ľuboš Török. "The ethical context of social philosophy in contemporary India." Ethics & Bioethics 8, no. 1-2 (June 1, 2018): 121–38. http://dx.doi.org/10.2478/ebce-2018-0009.

Full text

Abstract:

Abstract Public and academic philosophical thinking in contemporary India provides evidence that philosophy and religion have never been truly separated, although there have been attempts to bring philosophy closer to science and, thus, create two autonomous systems. In light of these changes, P. V. Athavale, C. T. K. Chari, N. S. Prasad and some other authors have formed and are developing modern ethical and social theories. Moreover, feminism and gender studies have appeared in the panorama of changing philosophical and sociological thinking in India, embracing gender equality in contemporary Indian society. There has been increasing interest in sociological research and a critical interpretation of Mahatma Gandhi’s spiritual message in the cause of India’s independence, whose thoughts authors engaged in contemporary ethical problems believe to be impractical and useless today. Existentialism as a philosophical stream earned broad public acceptance and played a significant role in the history of modern philosophical thinking in India in the second half of the 20th century.

APA, Harvard, Vancouver, ISO, and other styles

8

Rao, Upender. "Understanding Buddhism through Pali in India and Thailand." Vidyottama Sanatana: International Journal of Hindu Science and Religious Studies 1, no. 2 (October 30, 2017): 115. http://dx.doi.org/10.25078/ijhsrs.v1i2.315.

Full text

Abstract:

Pali plays a vital role in the history and culture of India. It preserves the Indian culture in a systematic way. Hence an attempt of understanding the Indian culture without Pali cannot fulfil the complete purpose. In fact Pali was an important source for understanding ancient Buddhist culture and philosophy which are integral part of Indian culture. In ancient India there were Buddhist universities and people from many countries used to visit India to learn the Indian culture including Buddhist philosophical expositions. Indian languages and literatures were highly influenced by Pali language and literature.

APA, Harvard, Vancouver, ISO, and other styles

9

Malik-Goure, Archana. "Feminist Philosophical Thought in Colonial India." IRA-International Journal of Management & Social Sciences (ISSN 2455-2267) 4, no. 3 (October 4, 2016): 579. http://dx.doi.org/10.21013/jmss.v4.n3.p8.

Full text

Abstract:

<div>Savitribai Phule and Pandita Ramabai, Tarabai Shinde, Dr Anandibai Joshi, Ramabai Ranade, the greatest women produced by modern India & one of the greatest Indians in all history, the one who lay the foundation for a movement for women’s liberation in India. Their goal was freedom from Indian tradition, freedom from religious practices and rituals. Despite coming from diver’s social background they talk about individual development. They wanted to introduce practical philosophy of human being. In their philosophy they are talking about individual growth, care and humanism as virtue, they emphasis on self-reliance and wants to interpret Indian tradition in their own way. They fought against the tradition and fought for human rights, rights of education and rights of human development. They took a very revolutionary stand in their life in the history of India. Like Pandita Ramabai rejected Hinduism on gendered ground. She rejected traditional practice forced by so called traditions. On the other hand Savitribai was the teacher who educates all females and all underprivileged peoples of India. The truly liberating moments for Indian women happened in and through the life of Savitribai, who chose to walk tall, in step with her husband ahead of her time by centuries. The historic disadvantages of caste and gender filed to keep her down in the 19th century. In her writings she constantly emphasizes the importance of education and physical work for knowledge and prosperity. She felt that women must receive an education as they were in no way inferior to men; they were not the slaves of men.This paper is an attempt to discuss Savitribai Phule as feminist philosopher in colonial India. She raised the problem of women’s oppression and her thoughts on resolving women’s domination through their own efforts and autonomy makes her join the company of other nineteenth century male feminist Philosophers. In this small work I would like to focus on feminist philosophical aspect of her thought through her writings with special reference to Kavya Phule, moral values given by Savitri will compare with Aristotle’s moral theory/virtue ethics and will conclude with remark on contemporary relevance of her philosophy of feminism.</div>

APA, Harvard, Vancouver, ISO, and other styles

10

Srivastava, Kiran. "Role of Philosophy of Education in India." Tattva - Journal of Philosophy 9, no. 2 (September 17, 2017): 11–21. http://dx.doi.org/10.12726/tjp.18.2.

Full text

Abstract:

One of the important aspects of educational philosophy is that it helps to construct a comprehensive system of education. During different periods, India has witnessed various stages of development. New priorities have emerged in education with the influences of monastic scholastic, realistic, idealistic and pragmatic trends. While education institutions have evolved, there remain several gaps between the philosophical ideals proposed by educational institutions and their everyday functioning. The paper brings forth the urgent need to bridge the gaps in order to attain a comprehensive philosophy of education, in principle and in action. The authors posit that the Indian philosophy of education, normatively speaking, could extend the culture and tradition of the philosophical positions of Mahatma Gandhi, Rabindranath Tagore, Sri Aurobindo and Swami Vivekananda. Such an approach could help in developing an integrated approach of teachers towards education and assist in strengthening their role in shaping the inner potential of a learner in a constructive manner.

APA, Harvard, Vancouver, ISO, and other styles

11

Suryasa, Wayan, and I. Gede Nika Wirawan. "Karma on Hinduism philosophy perspective." International journal of linguistics, literature and culture 5, no. 1 (January 31, 2019): 62–67. http://dx.doi.org/10.21744/ijllc.v5n1.850.

Full text

Abstract:

Hinduism is the oldest religion beginning in India. The development of Hinduism spread to the other parts of Asia, one of them is in Southeast Asia. The development of Hinduism in Indonesian territory is unavoidable because of the trading which was conducted between the kingdoms in Indonesia and other kingdoms in Asia. As we already know that Indonesia is a country that has become one of the places to go travelers who travel on the Silk Road. The Silk Road is a trade route in Asia where it delivers a lot of goods from the kingdoms in China to several kingdoms in Asia and sone of them are the kingdoms in Indonesia and in India. Therefore, we can see the influence of Chinese cultures and Indian cultures that are deeply embedded in Indonesian culture. One of the philosophies of Hinduism that still adheres to the people until today is the philosophy of karma in which Hindus believe that what we do today has an impact on what we will get in the future, it is a reflection of what we have planted in previous lives.

APA, Harvard, Vancouver, ISO, and other styles

12

Groves, J. Randall. "India in Western Philosophy of History." Journal of Indian Philosophy and Religion 4 (1999): 103–32. http://dx.doi.org/10.5840/jipr199944.

Full text

APA, Harvard, Vancouver, ISO, and other styles

13

G., E., and Johannes Bronkhorst. "Why Is There Philosophy in India?" Journal of the American Oriental Society 122, no. 1 (January 2002): 196. http://dx.doi.org/10.2307/3087755.

Full text

APA, Harvard, Vancouver, ISO, and other styles

14

Lindtner, Chr. "The central philosophy of ancient India." Asian Philosophy 3, no. 2 (October 1993): 89–93. http://dx.doi.org/10.1080/09552369308575375.

Full text

APA, Harvard, Vancouver, ISO, and other styles

15

Khan, Dr Intakhab Alam. "Philosophy of Continuous Professional Development in India: The Higher Education Perspectives." Paripex - Indian Journal Of Research 3, no. 1 (January 15, 2012): 68–70. http://dx.doi.org/10.15373/22501991/jan2014/19.

Full text

APA, Harvard, Vancouver, ISO, and other styles

16

Lavrenova, Olga A., and Anatoly A. Lebedenko. "REVIEW OF THE INTERNATIONAL ACADEMIC CONFERENCE ‘THE ROERICH FAMILY HERITAGE: BRIDGE BETWEEN INDIA AND RUSSIA. MARKING THE CENTENARY OF THE CREATION OF THE PHILOSOPHICAL TEACHING OF LIVING ETHICS’." Journal of the Institute of Oriental Studies RAS, no. 4 (14) (2020): 326–42. http://dx.doi.org/10.31696/2618-7302-2020-4-326-342.

Full text

Abstract:

The article covers the proceedings of International academic online conference ‘The Roerich Family Heritage: Bridge between India and Russia. Marking the Centenary of the Creation of the Philosophical Teaching of Living Ethics’, which was held on November 27, 2020. The conference was organized by the Indian Association of Teachers of Russian Language and Literature (INDAPRYAL) and The International Centre of Roerichs (ICR). Researchers from India, Russia and Belarus took part in the project. The entire Roerich family was indeed brilliant in its versatility: Nicholas Roerich — a great Russian artist, humanist and public figure of the 20th century, Helena Roerich — a cosmist philosopher, George Roerich — a prominent orientalist, historian and linguist, and Svetoslav Roerich — an outstanding artist and public figure. The philosophical doctrine of Living Ethics was created by Helena Roerich in close connections with the ancient spiritual traditions of India. March 24, 2020 marks the 100th anniversary of the beginning the creation of the corpus of these texts. Living Ethics was the main common factor of all the Roerichs’ works. The conference discussed the exceptional role of the Roerichs’ heritage in Indo-Russian cultural interrelations. The topics of the papers included a wide range of areas for studying the multi-faceted creative heritage of the Roerich family — the close connection between the philosophy of Living Ethics and Vedic and Buddhist philosophy, epistolary works of Helena Roerich as a detailed commentary on the texts of Living Ethics, images of India in the Roerich heritage, preservation and popularization of the Roerich heritage in the space of Indian culture etc. The conference showed that the Roerichs’ heritage contains a rich scientific, cultural and creative potential for the development of Russian-Indian relations, deepening mutual understanding and bringing the cultures of the two countries closer together.

APA, Harvard, Vancouver, ISO, and other styles

17

Ferrer, Albert. "INTEGRAL EDUCATION IN ANCIENT INDIA FROM VEDAS AND UPANISHADS TO VEDANTA." International Journal of Research -GRANTHAALAYAH 6, no. 6 (June 30, 2018): 281–95. http://dx.doi.org/10.29121/granthaalayah.v6.i6.2018.1373.

Full text

Abstract:

Western scholarship usually ignores the contributions from other civilizations, India for instance. At the same time, contemporary India seems to have forgotten to some extent the deepest achievements of its own tradition. Moreover, modern culture has often produced some kind of despise against ancient traditions as opposed to the freedom and emancipation of the modern world. This paper tries to unveil all the depth and beauty of Indian philosophy of education, especially through major traditions such as Vedas, Upanishads and Vedanta. It also tries to show that the pedagogic message of the sages of modern India revives all the depth of the ancient tradition. This long history of holistic education in India through 35 centuries may enrich the Western insights with figures such as Steiner, Montessori or Dewey, aware that intercultural dialogue will be one of the major challenges of the XXIst century. It becomes crystal clear through this paper that the vision of integral education in Indian culture was inseparable from the spiritual/ mystical dimension, or to put in reverse terms, the spiritual domain constituted the very foundation of the educational process in Indian philosophy of education, a fundamental point that would be again emphasized by Indian modern philosophers such as Vivekananda, Aurobindo and even Krishnamurti.

APA, Harvard, Vancouver, ISO, and other styles

18

Hay, Julie. "TA Contributions from India." International Journal of Transactional Analysis Research & Practice 10, no. 2 (November 26, 2019): 101–19. http://dx.doi.org/10.29044/v10i2p101.

Full text

Abstract:

Produced originally as the content for an opening speech and associated workshop at the ITAA/SAATA Conference in Kochi, India in August 2018, the following contains a review of theoretical contributions from authors based in India between 1993 and 2018. In particular, the wide-ranging contributions of Os Summerton and Pearl Drego are described, along with a review of the activities of Father George Kandathil and of others on the subjects of the guru, ethics, universal consciousness and conflict strategies. Two themes are extracted: practical ideas and models, and the cultural and spiritual nature of Indian society, with an expansion of Berne’s concept of autonomy into five components that are linked to Indian philosophy.

APA, Harvard, Vancouver, ISO, and other styles

19

Bharti, Manoj Kumar. "India–Ukraine: Partners in Progress." Diplomatic Ukraine, no. XIX (2018): 327–39. http://dx.doi.org/10.37837/2707-7683-2018-20.

Full text

Abstract:

The interview of Manoj Kumar Bharti, Ambassador Extraordinary and Plenipotentiary of the Republic of India to Ukraine, deals with connections between Ukraine and India, formed several thousand years ago. Experts found many similarities in languages of two states as well as in traditions of house holding among the rural population of Ukraine and India. Both states have faced economic instability for centuries and were subordinated to other states, and lastly both of them gained independence. For the last 26 years, India and Ukraine have had many summits and concluded not a few memoranda of understanding and agreements covering almost all aspects of bilateral cooperation. These 26 years were a period when Indian economy revealed its potential and achieved great results in the development of the state. The increase of incomes in India allows Ukrainian goods and services to penetrate the Indian market. Meanwhile, Ukrainian people are highly interested in Indian culture, traditions, and philosophy. Every year, thousands of people come together to participate in the Yoga festivals. The Embassy of India holds a lot of event in various cities of Ukraine to make Ukrainians aware of India and expand opportunities for business cooperation. India boasts an extensive network of higher educational institutions, however, many young people choose to study abroad. Ukraine offers Indian students excellent opportunities for professional training. The Ambassador of India underlines the current level of relations between India and Ukraine and the recent trend in their development allow us to hope for fruitful further cooperation. The Embassy of India in Kyiv will further contribute to strengthening collaboration and taking efficient measures in this regard. Keywords: India, the Yoga festivals, Indian culture, independence, Ukraine, markets.

APA, Harvard, Vancouver, ISO, and other styles

20

Zysk, Kenneth G., and K. Satchidananda Murty. "Philosophy in India: Traditions, Teaching and Research." Journal of the American Oriental Society 109, no. 1 (January 1989): 172. http://dx.doi.org/10.2307/604416.

Full text

APA, Harvard, Vancouver, ISO, and other styles

21

Antze, Rosemary Jeanes. "Dance of India: Culture, Philosophy and Performance." Dance Research Journal 17, no. 2 (1985): 98–100. http://dx.doi.org/10.1017/s0149767700015503.

Full text

APA, Harvard, Vancouver, ISO, and other styles

22

Sarma, Sibnath. "Sharad Deshpande (ed): Philosophy in Colonial India." Journal of Indian Council of Philosophical Research 33, no. 2 (May 2016): 327–33. http://dx.doi.org/10.1007/s40961-016-0055-9.

Full text

APA, Harvard, Vancouver, ISO, and other styles

23

Yurinov, Vladimir Yurievich, and Artur Ravilevich Karimov. "Principle of Number Six in Ancient Indian and Chinese Philosophy." Общество: философия, история, культура, no. 9 (September 25, 2020): 64–67. http://dx.doi.org/10.24158/fik.2020.9.10.

Full text

Abstract:

The paper discusses the role of the principle of the number six in the Vedic corps of ancient Indian phi-losophy and in the philosophy of ancient China. It is shown that number, counting, numerology in the culture of Ancient India and Ancient China played an important, metaphysical role. It justifies why in an-cient Indian philosophy there could be exactly six darshanas, since they exhausted the body of Vedic philosophy (astics). The rest of the schools of an-cient Indian philosophy, therefore, could not claim the status of darshan. The special significance of the number six for Chinese philosophy is also asso-ciated with the presence of six schools and with the Yin symbolism. Since the link «yin» – «yang» is im-portant for the ancient Chinese culture, the number «nine» (the symbol «yang») also acquires special significance for the ancient Chinese culture. It is assumed that together the numbers «nine» and «six» in Chinese culture mean «the number of the Sage».

APA, Harvard, Vancouver, ISO, and other styles

24

Bhattacharya, Ramkrishna. "Darśana, Philosophy and Religion in Pre-modern India." Revista Guillermo de Ockham 14, no. 1 (April 15, 2016): 25. http://dx.doi.org/10.21500/22563202.2308.

Full text

Abstract:

The Sanskrit word, darśana, is generally translated into English as philosophy, but it is admittedly inadequate. The so-called six (āstika, affirmativist or orthodox) systems of philosophy have been described by Louis Renou as ‘philosophico-religious,’ since religion and philosophy cannot be separated in their tradition. On the other hand, Maurice Winternitz brands some of the six (such as Mīmāṃsā and Vedānta) as religion and some others (such as, Nyāya and Vaiśeṣika) as philosophy. A.K. Warder claims that, despite everything, religion and philosophy can be separated quite adequately, and the darśanas are all philosophies. All this however leaves the so-called six (nāstika, negativist or heterodox) systems, particularly the materialist systems out of consideration. While the Jain and the Buddhist systems do have religious associations, the pre-Cārvāka and the Cārvāka materialist systems remained thoroughly philosophical, untouched by any religion. The orthodox systems, mostly in their syncretic forms, became religio-philosophical (although some of them might have originated as philosophy) while the materialist systems retained their original secular character.

APA, Harvard, Vancouver, ISO, and other styles

25

Ghosh, Yashomati, and Anirban Chakraborty. "Secularism, Multiculturalism and Legal Pluralism: A Comparative Analysis Between the Indian and Western Constitutional Philosophy." Asian Journal of Legal Education 7, no. 1 (August 16, 2019): 73–81. http://dx.doi.org/10.1177/2322005819859674.

Full text

Abstract:

India over thousands of years had become a ‘melting pot’ of religious, linguistic and cultural diversity, and thereby created a unique cultural fabric based on the principles of multiculturalism and pluralism.The ancient Indian philosophy was based on the ideals of vasudaivakutumbakam - the whole world is one family and sarvadharmasambhava- all religion leads to the same destination. These philosophical notions have attained legal status in the India. This article will focus on the background and constitutional perspective of secularism as implemented in India, the Supreme Court’s interpretation of secularism and identification of certain religious practices as an essential and integral part of a religion and lastly the role of the State in regulating the freedom of religion.

APA, Harvard, Vancouver, ISO, and other styles

26

K. Ojha, Abhoy. "MNCs in India: focus on frugal innovation." Journal of Indian Business Research 6, no. 1 (May 14, 2014): 4–28. http://dx.doi.org/10.1108/jibr-12-2012-0123.

Full text

Abstract:

Purpose – Frugal innovation is a term that has been used to describe the low-cost products and services, as well as the systems and processes adopted by organizations to develop them. The purpose of this paper is to examine the experience of multi-national companies (MNCs) in India as they adopt the philosophy of frugal innovation to develop products that are high in technology but low in terms of cost to meet the requirements of the market conditions in India, and similar low-income economies. Design/methodology/approach – The case study methodology was adopted to understand the experiences of the Indian subsidiaries of two MNCs, Bosch India and 3M India. Data were acquired through interviews with key decision makers, documents, and publicly available information. Findings – The two MNCs have increased research and development (R&D) in India and adopted the philosophy of frugal innovation which combines high technology with low costs. Based on the analysis, some propositions are presented indicating that MNCs will shift R&D to India if there are market opportunities; they will adopt the philosophy of frugal innovation to produce high technology products that are lost cost and low cost over product lifetime and will also expand to new-to-the-world innovation and finally contribute to global innovation. Research limitations/implications – The study is based on only two case studies and a large sample study may be required before the findings can be generalized. Practical implications – Other MNCs can learn from Bosch India and 3M India in terms of adopting frugal innovation practices to be successful in low-income economies. Originality/value – The field of frugal innovation is quite new and largely based on anecdotal accounts of successful low-cost innovation. This paper provides a more detailed account of the experiences of two well-known organizations to present propositions that may be used to conduct a large sample study.

APA, Harvard, Vancouver, ISO, and other styles

27

GANGULY, SUBRATA. "Creative adaptation of Grundtvigian educational concept in Indian Adult Education: a lab to line educational effort in rural India." Papers of Social Pedagogy 13, no. 1 (October 9, 2020): 88–107. http://dx.doi.org/10.5604/01.3001.0014.4354.

Full text

Abstract:

This ethnographic research attempts to find relevance of Grundtvigian educational philosophy in the promotion of lifelong learning opportunities and the institutionalisation of community education for the adults in rural India. The researcher analyses thoroughly the concept of Grundtvig’s social and educational anthropology in Indian context, which comprises pedagogical strategies and people’s enlightenment though education and social development. The research utilizes relevant literatures, case-study and educational model in order to analyse the contemporaneity, relevance and creative adaptation and assimilation of Grundtvigian philosophy in Indian adult education. The research argues - if the Grundtvigian alternative education and social concept could be creatively adopted and assimilated in the adult education system in rural India, the core of learning ecology in the Grundtvigian concept would be able to bring significant improvement in the traditionally rigid adult education system and support learners in exposing their inherited potentials to a greater extent.

APA, Harvard, Vancouver, ISO, and other styles

28

Rajeshwari, M., and A. Amirthavalli. "A Study on Jainism History, Philosophy and Traditions in Tamilnadu." Shanlax International Journal of Arts, Science and Humanities 8, no. 4 (April 1, 2021): 75–79. http://dx.doi.org/10.34293/sijash.v8i4.3659.

Full text

Abstract:

In Tamil Nadu Hinduism and Buddhism, Jainism is one of the three oldest Indian strict conventions still in presence and a necessary piece of South indian strict conviction and practice. While frequently utilizing ideas imparted to Hinduism and Buddhism, the consequence of a typical social and phonetic foundation, the Jain convention should be viewed as a free marvel as opposed to as a Hindu order or a Buddhist blasphemy, as some previous Western researchers accepted. In South India, Jainism is minimal in overflow of a name. Indeed, even genuine understudies of religion in India gave little consideration to it. In a populace of almost 60 crores of individuals, Jainas may establish almost nearly 3 million individuals. Jainism is the religion of the Jains who follow the way, lectured and rehearsed by the Jinas. It is a fully evolved and grounded religion and social framework that rose up out of 6 century BC .The trademark highlight of this religion is its case to all inclusiveness which it holds essentially contrary to Brahmanism. It very well may be said that throughout the previous 2500 years the Jains have contributed such a huge amount to each circle of life of Indian individuals both as a religion and a way of thinking. They contributed a lot to the regions of culture, language, exchange and agribusiness, or all in all the Jains opened up another period of human thoughts and musings. In Indian History, endeavors were made to contemplate Jainism as a religion and its commitments yet focus on the Jain movement into Tamil Nadu and its effects are restricted. An endeavor is made in this examination to investigate the recorded geology of the Jain focuses in Tamil Nadu.

APA, Harvard, Vancouver, ISO, and other styles

29

Singh, Mayengbam Nandakishwor. "Revisiting Caste in the Philosophy of Swami Vivekananda." Contemporary Voice of Dalit 10, no. 1 (January 18, 2018): 1–9. http://dx.doi.org/10.1177/2455328x17744628.

Full text

Abstract:

Caste still continues to be the most intriguing, yet fascinating, phenomenon which has not ceased to fascinate hordes of thinkers and intellectuals. Scholarships, amidst all those that abhor caste, appear to be overwhelming in the contemporary discourses. In the light of some theories which profess deep abomination against the caste system in India, Vivekananda’s own elucidation on caste no longer necessitates to be placed into oblivion, even if most of the literatures on caste today appear not to take cognizance of it. Swami Vivekananda’s interpretation of caste presents itself as a powerful defence of the caste system in India. Vivekananda does not bluntly promote the goodness of caste, for Vivekananda’s defence of caste is precisely located on certain philosophical underpinnings which are largely bolstered by the historical trajectory of India related to caste. While reflecting on the brighter side of caste system, Vivekananda unravels the unique cultural and historical narratives of India. This article seeks to examine Vivekananda’s own viewpoints on the question of caste in India, both in its original pristine form and in its modern caste practices. It further attempts to explore how far Vivekananda’s statement on the inherent merits of caste system clashes with some of the rival theories.

APA, Harvard, Vancouver, ISO, and other styles

30

BAYLY, C. A. "INDIA, THE BHAGAVAD GITA AND THE WORLD." Modern Intellectual History 7, no. 2 (July 1, 2010): 275–95. http://dx.doi.org/10.1017/s1479244310000077.

Full text

Abstract:

This essay considers the relationship between the Bhagavad Gita as a transnational text and its changing role in Indian political thought. Indian liberals used it to mark out the boundaries between the public sphere they desired and a reformed Hinduism. Indian intellectuals also used the image of Krishna to construct an all-wise founder figure for the new India. Meanwhile, in the transnational sphere of debate, the Gita came to represent India itself in the works of theosophists, spiritual relativists and a variety of intellectual radicals, who approved of the text's ambivalent view of the relationship between political action and the World Spirit. After the First World War, Indian liberals, notably Sarvepalli Radhakrishnan, philosopher and later India's second president, used Krishna's words to urge a new and humane international politics infused with the ideal of “detached action”.

APA, Harvard, Vancouver, ISO, and other styles

31

Narasimhananda, Swami. "Philosophy in Colonial India ed. by Sharad Deshpande." Philosophy East and West 69, no. 2 (2019): 657–62. http://dx.doi.org/10.1353/pew.2019.0051.

Full text

APA, Harvard, Vancouver, ISO, and other styles

32

Panov, Evgeniy. "The Philosophy of Ancient India: Problems of Teaching." Гуманитарные науки. Вестник Финансового университета 6, no. 1 (March 10, 2016): 57–62. http://dx.doi.org/10.12737/18342.

Full text

APA, Harvard, Vancouver, ISO, and other styles

33

Kumar, Deepak. "Colonialism and knowledge transformation: A study of Victorian India." Studies in People's History 8, no. 1 (June 2021): 92–105. http://dx.doi.org/10.1177/23484489211017053.

Full text

Abstract:

When a civilisation with its own traditional systems of science and philosophy encounters modern knowledge emanating from Europe, a complex change in the former must result. In India, the situation was complicated by the fact that the flagbearers of modern science had also become the masters of the country, and their interests as rulers did not necessarily accord with the pursuit of a full-scale modernising project. The article traces the development of Indian response to the European impact, and how Indian intellectuals began to imbibe modern values, adjusting (not abandoning) their own cultural heritage.

APA, Harvard, Vancouver, ISO, and other styles

34

Herling, Bradley L. "Schopenhauer and Indian Philosophy: A Dialogue between India and Germany (review)." Philosophy East and West 62, no. 2 (2012): 292–95. http://dx.doi.org/10.1353/pew.2012.0034.

Full text

APA, Harvard, Vancouver, ISO, and other styles

35

Hayes, Edmund. "Early Islamic Cosmopolitanism? Constructing the ?Umma of India in Pre-Mongol Muslim Scholarship." Comparative Islamic Studies 13, no. 1-2 (October 23, 2019): 75–120. http://dx.doi.org/10.1558/cis.32620.

Full text

Abstract:

This article analyzes possible avenues for the study of a pre-Mongol Islamic cosmopolitanism. The ways in which the archetypically idolatrous land of India is treated by Islamicate thinkers of the ?Abbasid empire and after illuminates an Islamic cosmopolitanism that managed to incorporate the other into its view of human history and religious history. Two major fields for the generation of cosmopolitan ideas are analyzed: narratives drawn from historiography, and taxonomies erected by theological-heresiographical works. Both frameworks rely on a Muslim model of history and society in which divine truth and guidance are mediated to the communities (?umma, ?umam) of the world firstly by a prophet, but also by sages and philosopher-kings: figures who play important roles in Muslim accounts of India. Through applying these “universal” categories to Indian subject-matter, Muslim thinkers were able to depict Indians as partners in the human struggle to attain and preserve truth, albeit falling short of the Muslim community in various ways. In both the historiographical and the heresiographical fields, cosmopolitan and anti-cosmopolitan trends are observable. By incorporating Indian narratives into a universalizing historical vision, Mas??d? can best be seen to approach a cosmopolitan sensibility among thinkers within historiographic discourse. B?r?n? goes furthest among the thinkers working within a theological-heresiographical framework in analogizing Indian philosophy with Muslim thought. It is argued that both thinkers achieve a kind of cosmopolitanism only through an elitist denigration of the commoners of their communities. In addition, their cosmopolitanism was predicated on imperial expansionism into India.

APA, Harvard, Vancouver, ISO, and other styles

36

Paul, P. K., P. S. Aithal, and K. S. Shivraj. "M.Phil. as Masters by Research Work Programs in IT & Computing Fields: A Case Study of Indian Private Universities." Asian Journal of Information Science and Technology 8, no. 1 (May 5, 2018): 15–21. http://dx.doi.org/10.51983/ajist-2018.8.1.2594.

Full text

Abstract:

Indian higher education system is changing rapidly. During the last few decades after Independence of India, several educational institutions have been developed throughout the nation. During this period apart from the establishment of HEIs various new degrees, diplomas and awards have been started. Like the United Kingdom and its follower countries, degrees in the field of Science and Applied Sciences started and continued both Science and Engineering platform/ stream. Similarly, in research segment two main degrees till continued one is Doctor of Philosophy (PhD) and another is Master of Philosophy (M.Phil.). Both are important and valuable in their own place. The M.Phil. program is a kind of research based master’s program and similar to the Masters of Research (M.Res.) programs available in many countries. M.Phil. is also a smaller and previous part of Doctor of Philosophy (PhD). Normally it requires less time than a PhD program. The program available worldwide and in India also it has offered by the universities. In India, the degree is available in different platform or stream i.e. Arts, Science, and Commerce. Even in Technology and Management stream as well the programs have been started in recent. This paper is conceptual in nature and primary study based on the availability of M.Phil. program nationwide. The research work mainly focuses on the varieties of M.Phil. programs available in IT and Computer fields and especially offered by Private Universities in India.

APA, Harvard, Vancouver, ISO, and other styles

37

Tripathi, Smita, Guru Prakash Prabhakar, and Joyce Liddle. "Leadership insights from the top: exploring leadership through the narratives of CEOs in India." International Journal of Public Leadership 11, no. 3/4 (August 10, 2015): 126–46. http://dx.doi.org/10.1108/ijpl-02-2015-0006.

Full text

Abstract:

Purpose – The purpose of this paper is to highlight the corporate and non-corporate leadership practices in India, the effect of culture on such practices and how these drive management philosophies. Design/methodology/approach – Semi-structured interviews were conducted with CEOs from India. A key finding was that Indian leadership shares some aspects of global leadership traits, but factors such as culture and religion are significant influences on their leadership style and philosophy. Findings – The findings are helpful to both practitioners and policy makers seeking to understand the leadership style of Indian CEOs. Originality/value – Many qualities of a good leader, as defined by Indian CEOs were derived from the Hindu mythology (Bhagvad Gita, Mahabharata, Ramayana and the four Vedas).

APA, Harvard, Vancouver, ISO, and other styles

38

Mallik, Sangram Keshari, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 30, 2019): 18. http://dx.doi.org/10.24113/ijellh.v7i12.10214.

Full text

Abstract:

Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.

APA, Harvard, Vancouver, ISO, and other styles

39

Keshari Mallik, Sangram, and Dr Braja Kishore Sahoo. "Vedic Philosophy and Swami Nigamananda." SMART MOVES JOURNAL IJELLH 7, no. 12 (December 28, 2019): 17. http://dx.doi.org/10.24113/ijellh.v7i12.10232.

Full text

Abstract:

Wonder that is India. India is wonderful because of its abundant and affluent cultural heritage. The cultural heritage of India is prudential of its spiritual richness and classical creativity. Vedic literature is the most wonderful and unparallel literary creation of Ancient India. Vedic literature has made this country worthy of worship. Vedas are without beginning and without end. Veda is author-less. It is Apauruseya. They are considered to be the direct word of the Divine. Vedic knowledge appeared in the dawn of the cosmos within the heart of Brahma. Brahma imparted this knowledge in the form of sound (Sabda) to his sons who are great sages. They transmitted the Vedic sound heard from Brahma to their disciples all over universe. There are four Vedas. They are the Rig Veda, Yajur Veda, Sama Veda and Atharva Veda. Four Vedas contain four types of texts such as The Samhitas, The Arankayas, The Brahmanas and The Upanishads. Veda is accepted as a code of conduct to Sanatan Dharma. The teaching of Veda is the concept that the individual is not an independent entity, but, rather, a part of the Universal Consciousness. Upanishads is the manifestation of Vedantic thought. Sada Darshan (Six Systems of Vedanta) is a very important part of Vedic philosophy. Swami Nigamananda a great Master of Vedic Literature achieved Nirbikalpa Sidhi of Vedanta in the year 1904. The philosophy of Vedanta is reflected in the creation of Swami Nigamananda. In his writings (Yogi Guru, Jnani Guru, Tantrik Guru, Premik Guru, Brahmacharya Sadhana and Vedanta Viveka) he has explained the main scriptures of Vedas such as The Upanishads, The Bramha Sutras and The Bhagavad Gita. His philosophy teaches us to love and live in a state of eternal freedom. The Philosophy of Swami Nigamananda is a synthesis of Sankar and Gouranga i.e. knowledge and love. Knowledge envisages the path of analysis and Love, the path of synthesis. In this way Nigamananda convincingly reconciled the two apparently contradictory creeds of Adi Shankaracharya and Gauranga Mohapravu. “He advised his disciples to combine Shankara’s view and Gournaga’s way and walk on this path of synthesis. In fact attainment of Jnana through Bhakti is the nucleus of his philosophy. Through his teachings and works, he proclaimed to the world the fundamental harmony of all religions that there are many paths which lead to the same goal”.

APA, Harvard, Vancouver, ISO, and other styles

40

Turaga, Uday T., and Rama Mohana Turaga. "Science Policy for India." Philosophy Today 48, no. 9999 (2004): 109–15. http://dx.doi.org/10.5840/philtoday200448supplement11.

Full text

APA, Harvard, Vancouver, ISO, and other styles

41

Amadae, S. M. "Nietzsche’s Thirst For India." Idealistic Studies 34, no. 3 (2004): 239–62. http://dx.doi.org/10.5840/idstudies20043438.

Full text

APA, Harvard, Vancouver, ISO, and other styles

42

Kapstein, Matthew T. "Buddhist Idealists and Their Jain Critics On Our Knowledge of External Objects." Royal Institute of Philosophy Supplement 74 (June 30, 2014): 123–47. http://dx.doi.org/10.1017/s1358246114000083.

Full text

Abstract:

AbstractIn accord with the theme of the present volume on ‘Philosophical Traditions’, it is not so much the aim of this essay to provide a detailed account of particular lines of argument, as it is to suggest something of the manner in which so-called 'Buddhist idealism' unfolded as a tradition not just for Buddhists, but within Indian philosophy more generally. Seen from this perspective, Buddhist idealism remained a current within Indian philosophy long after the demise of Buddhism in India, in about the twelfth century, and endured in some respects at least until the Mughal age, when the last thinker to be examined here, the Jain teacher Yaśovijaya, was active.

APA, Harvard, Vancouver, ISO, and other styles

43

Rejimon, P. K. "EXPLORING PHILOSOPHY OF ART IN INDIAN APPROACH." International Journal of Research -GRANTHAALAYAH 5, no. 9 (September 30, 2017): 217–23. http://dx.doi.org/10.29121/granthaalayah.v5.i9.2017.2234.

Full text

Abstract:

Art is one of the cultural activities of man through which he reaches his ideas, values, feelings, aspirations and reactions to life. The generic purpose of art is to provide aesthetic experience and enjoyment to the recipient. Art give outlet to the artist himself to reveal and express his innermost aspirations, feelings, sentiments and also the impressions of life. Aesthetics, the branch of philosophy devoted to conceptual and theoretical enquiry into art. Philosophy of Indian art is concerned with the nature of art and the concepts in terms of which individual work of art interpreted and evaluated. It deals with most of the general principles of aesthetic cognition of the world through any human activity. The human concern for art and beauty had been expressed at the very beginning of philosophy both in the East and West and it continues to the present. In India, philosophy of art is designated as saundaryasastra, which is evolved with an emphasis on inducing special spiritual or philosophical states in the audience or with representing them symbolically. It deals with most of the general principles of aesthetic cognition of the world through any human activity. The human concern for art and beauty had been expressed at the very beginning. The rich tradition of Indian aesthetics can be traced back to the second century BC with Bharata’s Natyasastra, the foundation text on Saundaryasastra. Indian aesthetics is evolved with an emphasis on inducing special spiritual or philosophical states in the audience.

APA, Harvard, Vancouver, ISO, and other styles

44

Keating, Christine. "Framing the Postcolonial Sexual Contract: Democracy, Fraternalism, and State Authority in India." Hypatia 22, no. 4 (2007): 130–45. http://dx.doi.org/10.1111/j.1527-2001.2007.tb01324.x.

Full text

Abstract:

This essay examines the reconfiguration of the racial and sexual contracts underpinning democratic theory and practice in the transition to independence in India. Drawing upon the work of Carole Pateman and Charles Mills, Keating argues that the racialized fraternal democratic order that they describe was importantly challenged by nationalist and feminist struggles against colonialism in India, but was reshaped into what she calls a postcolonial sexual contract by the framers of the Indian Constitution.

APA, Harvard, Vancouver, ISO, and other styles

45

Sandhu, Tanroop. "Interwar India through Bhimrao Ambedkar’s Eyes." Canadian Journal of History 56, no. 1 (April 2021): 45–69. http://dx.doi.org/10.3138/cjh-56-1-2020-0062.

Full text

Abstract:

This article is an analysis of the political thought of Bhimrao Ambedkar, anti-caste activist, author of the Indian constitution and first law minister of independent India. His personal writings are analyzed, and the origins of his ideas are situated within larger contexts- both national and international. He was representative of the increased radicalism of the Indian nationalist movement in the 1920s and 30s, but he stood apart from the mainstream of the movement on key issues. Above all, the most formative influence on his political philosophy was the fact that his experience of interwar India was mediated through his position at the lower rungs of the caste hierarchy. He brought his unique perspective to bear on some of the most pressing topics that radical nationalists were debating in the interwar period: communism and political economy, defining nationhood, and the caste system. A discussion of Ambedkar’s views on these three key subjects forms the analytical basis of this article, with an eye towards the continued relevance of his thought.

APA, Harvard, Vancouver, ISO, and other styles

46

Gedalof, Irene. "Syncopating India: Catherine Clement's Syncope: The Philosophy of Rapture." Women’s Philosophy Review, no. 15 (1996): 31–35. http://dx.doi.org/10.5840/wpr19961525.

Full text

APA, Harvard, Vancouver, ISO, and other styles

47

Correa, Charles. "INDIA: FROM A PHILOSOPHY OF AGES, ARCHITECTURE FOR TODAY." Museum International 41, no. 4 (December 1989): 223–29. http://dx.doi.org/10.1111/j.1468-0033.1989.tb00811.x.

Full text

APA, Harvard, Vancouver, ISO, and other styles

48

Garfield, Jay L. "A. Raghuramaraju, Philosophy and India: ancestors, outsiders and predecessors." Journal of Indian Council of Philosophical Research 32, no. 3 (September 10, 2015): 419–23. http://dx.doi.org/10.1007/s40961-015-0029-3.

Full text

APA, Harvard, Vancouver, ISO, and other styles

49

Dasgupta, Amitabha. "Review of Sharad Deshpande (ed.), Philosophy in Colonial India." Sophia 55, no. 4 (November 29, 2016): 577–80. http://dx.doi.org/10.1007/s11841-016-0565-6.

Full text

APA, Harvard, Vancouver, ISO, and other styles

50

MAJEED, JAVED. "THE CRISIS OF SECULARISM IN INDIA." Modern Intellectual History 7, no. 3 (September 30, 2010): 653–66. http://dx.doi.org/10.1017/s1479244310000284.

Full text

Abstract:

In the early 1960s, Donald Smith's India as a Secular State questioned the credentials of the Indian state's secularism. Since then the issue of what constitutes secularism in India has loomed large in Indian political thought. Like a number of other key categories in political history, such as nationalism, the debate has centred on the question whether the Indian state's version of secularism is viable in its own right or not, and if it is viable, whether it extends the concept of secularism in new and innovative directions. The other possibility is to see this secularism as a “derivative discourse” (to adopt a phrase from Partha Chatterjee), confusedly echoing Western notions of secularism, with the caste and communal complexities of Indian society and the structuring role of religion in everyday life at odds with any coherent or recognisable notion of secularism.

APA, Harvard, Vancouver, ISO, and other styles

Journal articles on the topic 'India Philosophy'

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles