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Journal articles on the topic 'Indian philosophy'

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Published: 4 June 2021
Last updated: 13 June 2025

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1

Das, Rolla. "Sundar Sarukkai on Indian Higher Education: Quality, Excellence in Neoliberal Times." Tattva - Journal of Philosophy 10, no. 1 (2018): 89–93. http://dx.doi.org/10.12726/tjp.19.6.

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Sundar Sarukkai is a philosopher and is currently associated with the National Institute of Advanced Studies, Bangalore as a Professor of Philosophy. His research interests range from philosophy of science, philosophy of mathematics, postmodernism, phenomenology to philosophy of art. A critical philosopher whocan, with élan, and a certain sense of analytical rigour, transverse the philosophical terrains between the Western and Indian traditions. He has authored several books, such as Translating the World: Science and Language (2002), Philosophy of Symmetry (2004) and Indian Philosophy and Philosophy of Science (2005). Hehas earned his doctoral degree from Purdue University, USA following which he has been associated with several institutes such as Indian Institute of Advanced Studies, Manipal University and National Institute of Advanced Studies, Bangalore. He has been the Founder-Director, Manipal Centre for Philosophy and Humanities, Manipal University, Manipal. He can be reached at sarukkai@nias.iisc.ernet.in
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2

Priest, Graham. "Indian Buddhist Philosophy." Philosophical Quarterly 65, no. 260 (2014): 585–87. http://dx.doi.org/10.1093/pq/pqu088.

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3

Belimova, Vlada S. "India and Europe: on the Way to the Intercultural Dialog in Philosophy. J.N. Mohanty’s Reflection of the Theory and Practice in Indian Philosophy." History of Philosophy 28, no. 1 (2023): 116–35. http://dx.doi.org/10.21146/2074-5869-2023-28-1-116-135.

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The paper studies the practice of intercultural philosophy in the writings of J. Mohanty, the philosopher deeply engaged in both Indian and Western traditions of thought. Mohanty makes a number of important observations about the nature of Indian thought; he focuses on the particular relation between theory and practice in the philosophical schools of India (darshanas): practice is an essential part of Indian discourse; and theory, a genuine philosophical knowledge, is a significant part of it as well. Mohanty argues, on the basis of classical philosophical texts of the Indian tradition, that Indian systems of thought are quite suitable to the classical European notion of philosophy. The publication includes a translated article by Mohanty, “Theory and Practice in Indian Philosophy” (with the commentary of the translator), which represents an important example of intercultural philosophical reflection.
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Ghosh, Robin. "Upanishads - The beginning of Indian Philosophy." International Journal of Science and Research (IJSR) 13, no. 6 (2024): 1091–94. http://dx.doi.org/10.21275/es24614162453.

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5

Snuviškis, Tadas. "Indian Philosophy in China." Dialogue and Universalism 30, no. 3 (2020): 89–106. http://dx.doi.org/10.5840/du202030336.

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Daśapadārthī is a text of Indian philosophy and the Vaiśeṣika school only preserved in the Chinese translation made by Xuánzàng 玄奘 in 648 BC. The translation was included in the catalogs of East Asian Buddhist texts and subsequently in the East Asian Buddhist Canons (Dàzàngjīng 大藏經) despite clearly being not a Buddhist text. Daśapadārthī is almost unquestionably assumed to be written by a Vaiśeṣika 勝者 Huiyue 慧月 in Sanskrit reconstructed as Candramati or Maticandra. But is that the case? The author argues that the original Sanskrit text was compiled by the Buddhists based on previously existing Vaiśeṣika texts for an exclusively Buddhist purpose and was not used by the followers of Vaiśeṣika. That would explain Xuanzang’s choice for the translation as well as the non-circulation of the text among Vaiśeṣikas.
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6

Schweizer, Paul. "Indian Philosophy of Language." International Philosophical Quarterly 33, no. 3 (1993): 373–76. http://dx.doi.org/10.5840/ipq199333328.

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7

White, Richard. "Schopenhauer and Indian Philosophy." International Philosophical Quarterly 50, no. 1 (2010): 57–76. http://dx.doi.org/10.5840/ipq20105015.

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8

Hoffman, Frank J., Karl H. Potter, Austin B. Creel, and Edwin Gerow. "Guide to Indian Philosophy." Philosophy East and West 40, no. 1 (1990): 112. http://dx.doi.org/10.2307/1399557.

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9

Deutsch, Eliot, D. P. Chattopadhyaya, Lester Embree, and Jitendranath Mohanty. "Phenomenology and Indian Philosophy." Philosophy East and West 44, no. 3 (1994): 577. http://dx.doi.org/10.2307/1399744.

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10

Bharati, Agehananda, and Harold Coward. "Derrida and Indian Philosophy." Philosophy East and West 42, no. 2 (1992): 339. http://dx.doi.org/10.2307/1399297.

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11

Wood, Thomas E., and Natalia Isayeva. "Shankara and Indian Philosophy." Journal of the American Oriental Society 114, no. 1 (1994): 121. http://dx.doi.org/10.2307/604984.

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12

Kane, Patrick. "Essays on Indian Philosophy." International Studies in Philosophy 38, no. 4 (2006): 165–66. http://dx.doi.org/10.5840/intstudphil200638450.

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13

Whillier, Wayne. "Why study Indian philosophy?" Studies in Religion/Sciences Religieuses 15, no. 4 (1986): 473–84. http://dx.doi.org/10.1177/000842988601500407.

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14

Srinivasan, Vasanthi. "Classical Indian Philosophy (review)." Philosophy East and West 53, no. 2 (2003): 282–86. http://dx.doi.org/10.1353/pew.2003.0017.

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15

Jha, Dr Shambhu Dutt. "Prospect for Indian philosophy." International Journal of Political Science and Governance 1, no. 2 (2019): 71–76. http://dx.doi.org/10.33545/26646021.2019.v1.i2a.307.

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16

Park, Hyo-yeop. "How does Indian (Buddhist) Philosophy become ‘Philosophy’?" Journal of Eastern-Asia Buddhism and Culture 58 (August 2023): 153–86. http://dx.doi.org/10.21718/eabc.2023.58.06.

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17

Kaur, Harjinder. "Implications Of Educational Philosophy Of Sri Aurobindo In 21st Century." Edumania-An International Multidisciplinary Journal 02, no. 02 (2024): 193–203. http://dx.doi.org/10.59231/edumania/9047.

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Sri Aurobindo, an Indian philosopher, yogi, and poet, developed Integral Education, a comprehensive educational philosophy that emphasizes holistic development of individuals. This research article examines Sri Aurobindo’s educational philosophy, based on integral development and spiritual evolution, and its relevance in the 21st-century education landscape. It highlights how principles like holistic learning, self-discovery, and higher consciousness can guide transformative educational practices in the digital age. Aurobindo, a great Indian philosopher, contributed significantly to the development of better education systems and innovative ideas. This research article explores the implications of Aurobindo’s educational philosophy in the 21st century, focusing on the aims of education, curriculum, teaching methods, school, teacher role, and discipline. Aurobindo believed that education is a means to achieve one’s destiny.
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18

Welizarowicz, Grzegorz. "American Indian epistemology in Deborah A. Miranda’s 'Bad Indians: A Tribal Memoir'." Beyond Philology An International Journal of Linguistics, Literary Studies and English Language Teaching, no. 15/4 (December 28, 2018): 117–55. http://dx.doi.org/10.26881/bp.2018.4.07.

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The essay proposes that Deborah A. Miranda’s Bad Indians: A Tribal Memoir (2013) is a work animated by the principles of American Indian epistemology. First, a model of Native philosophy is outlined after Native philosopher Thomas Norton-Smith. Secondly, four dimensions of Miranda’s work – its ethical and procedural purpose, generic location, metalinguistic strategy, narrative as a vehicle of knowledge – are analyzed in the light of Norton-Smith, Roland Barthes, California historians, American Indian literary studies, decolonial theory, and auto-ethnography. In conclusion, it is posited that Miranda’s story is an animated entity enacting ontological, intersubjective, historical difference, and that it intervenes into the genre of memoir/autobiography.
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19

Sugirtharajah, Sharada. "The One and the Many in Radhakrishnan’s and Hick’s Thinking." Expository Times 131, no. 6 (2019): 235–46. http://dx.doi.org/10.1177/0014524619866572.

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This essay focuses on two eminent thinkers whose perspectives on religious pluralism have attracted much attention: Sarvepalli Radhakrishnan (1888–1975), a prominent Indian philosopher, statesman and cultural ambassador to the West, interpreting Indian philosophy and religion to a Western audience, and John Hick (1922–2012), a world renowned British theologian and philosopher of religion, known for his contentious views on Christian beliefs and philosophy of religious pluralism. The paper draws attention to some significant convergences and divergences in their thinking on religious pluralism, which can be seen in how they conceptualise the relation between the One and the Many in their writings.
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20

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

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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.
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21

Stepanyants, M. T. "INDIAN CONTRIBUTION TO INTERCULTURAL PHILOSOPHY." RUDN Journal of Philosophy 22, no. 4 (2018): 446–54. http://dx.doi.org/10.22363/2313-2302-2018-22-4-446-454.

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22

Deutsch, Eliot, and Daya Krishna. "Indian Philosophy: A Counter-Perspective." Philosophy East and West 42, no. 4 (1992): 665. http://dx.doi.org/10.2307/1399674.

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23

Sharma, Arvind, and Daya Krishna. "Competing Perspectives on Indian Philosophy." Philosophy East and West 49, no. 2 (1999): 194. http://dx.doi.org/10.2307/1400203.

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24

Muttalib, M. A. "Philosophy of Indian Administrative Reforms." Indian Journal of Public Administration 31, no. 3 (1985): 472–86. http://dx.doi.org/10.1177/0019556119850302.

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25

Pappu, S. S. Rama Rao. "Seven Systems of Indian Philosophy." Teaching Philosophy 8, no. 1 (1985): 78–79. http://dx.doi.org/10.5840/teachphil19858120.

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26

Madaio, James. "Classical Indian philosophy: a reader." Contemporary South Asia 22, no. 1 (2014): 110. http://dx.doi.org/10.1080/09584935.2014.880239.

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27

Shaw, Anish. "Orthodox Schools of Indian Philosophy." KMICS Journal of Language Studies 1, no. 1 (2023): 1–17. http://dx.doi.org/10.62011/kmicsjls.2023.1.1.1.

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The Indian Philosophy is regarded as the most mature philosophy in the world. Its approach towards the quest regarding creation, the Almighty and Salvation, makes it unique among others. All the six darśanas namely, Nyāya, Vaiśeṣika, Sāṃkhya, Yoga, Mīmāṃsā and Vedānta, provide a different and exclusive angle to the answers of the philosophical quest. The deep insights into these concepts by various sages and scholars, gave birth to various sub-schools, showcasing the divine intellectual prowess of Sanātana Dharma. The present paper communicates in a bird eye of all the 6 darśanas for an aspirant to choose the most suitable one for his salvation. Through this paper, we can come to a conclusion that the last darśana, that is Vedānta provides an amicable solution to current day aspirants. It gives a practical and more easy path of salvation through devotion.
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28

Sowmyanarayanan, Dr T. E. "Scientific Principles In Indian Philosophy." Poonam Shodh Rachna 3, no. 7 (2024): 26–31. http://dx.doi.org/10.56642/psr.v03i07.002.

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29

SURISETTY, RAJESWARI, and M. MARY MADHAVI. "Reflection Of Indian English And Philosophy In Writings Of R.K Narayan In English Literature." Think India 22, no. 2 (2019): 494–97. http://dx.doi.org/10.26643/think-india.v22i2.8756.

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Rasipuram Krishnaswami Iyer Narayanaswami, a well-known South Indian writer, creator of a fictional town ‘Malgudi” developed a sense of interest among middle- class people in India to read short stories in English. He is the spell caster of encompassing Indianism into English literature through his writings. This celebrated Indian novelist brought an aroma of Southern Indian Coffee into English and indianized it through his fictional stories which connect with real time situations of a common Indian. This distinguished writer captivated readers through his meticulous mastery over foreign language on Indian soil. His short stories are the best paradigm to understand Indian English that is entangled with beliefs, traditions, culture to an extent superstitions existed in the routes of Indian lives. Contrast between the lives of Western and Indians’ lives in various aspects are illustrated through his short stories and novels. The present paper tries to highlight Indianized contexts into English literature by this outstanding writer. It also attempts to show how characters in the short stories of Narayan are related to Karmic philosophy.
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30

John N. Crossley. "Indian Philosophy and Philosophy of Science (review)." Philosophy East and West 59, no. 4 (2009): 565–67. http://dx.doi.org/10.1353/pew.0.0068.

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31

Paribok, Andrey. "On “reflexion” and reflexion in classical Indian Philosophy." Studies in Transcendental Philosophy 4, no. 1 (2023): 0. http://dx.doi.org/10.18254/s271326680023939-2.

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The article discusses whether there is an equivalent of the concept of "reflexion" in the philosophy of India as developed independently of the European one. The author comes to the conclusion that there is none. The concept of reflexion is unique to the West. If it does not exist in Indian thought, is it possible to find Indian examples of what a European or Russian philosopher would call reflexion, the application of reflexion? How homogeneous are they and how highly valued are they in the Indian tradition? It turns out that examples of Indian reflexivity are very diverse and are found in such areas as reflexivity in reasoning, reflexivity of mental processes, reflexive closure of epistemology to ontology, and, finally, in the fact that the limit of reflexivity, which can be realized by a thinkeras a metaphysical practitioner, is nothing but the inadequately formulated liberation by Europeans as an "Indian religious ideal".
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32

Burmistrov, Sergey Leonidovich. "Paul Deussen as a Philosopher." Philosophy of Religion: Analytic Researches 5, no. 1 (2021): 47–67. http://dx.doi.org/10.21146/2587-683x-2021-5-1-47-67.

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Paul Deussen (1845–1919) as a philosopher followed Arthur Schopenhauer and in his main philosophical work “The Elements of Metaphysics” developed the teaching of the universal Will that reveals itself in living beings as organs of the body and instincts and in human being – as personal will. Intellect is the highest form of the Will but it can free itself – temporarily in esthetic contemplation and totally in overcoming the Will by the Will itself. Deussen’s interest to the philosophy of Schopenhauer influenced his interests in Oriental studies. He analyzed Indian philosophy in comparison with the European one. He discovered nonrandom similarities between philosophical teachings formed in these cultures that, in his opinion, testified to the principal unity of laws of philosophical thought that do not depend on the cultural affiliation of a thinker. Basing on this, he put the problem of possibility and ways of comparative study of philosophy. In his interpretation of Indian philosophy he reproduced and developed the ideas of German Romanticists who searched new ways of cultural development beyond the sphere of Western civilization. Deussen’s interests in Indian philosophy were in fact the continuation of his general philosophical interests. But they are demanded also today inasmuch as philosophical comparative studies offer the challenge for that intercultural philosophy having as it is also religious dimension which was worked on by Paul Deussen as one among the earliest scholars.
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33

Krishnappa, Durga Tanisandra, Melukote Krishnamurthy Sridhar, and H. R. Nagendra. "Concept of mind in Indian philosophy, Western philosophy, and psychology." Yoga Mimamsa 52, no. 1 (2020): 25–28. http://dx.doi.org/10.4103/ym.ym_24_19.

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This article makes an explorative journey into the concepts of mind as explained in the Indian philosophical traditions and Western psychology. The article explains about knowledge domains in the traditions and their distinctive features, different connotations and denotations of mind, and the different methods being used in explaining mind. Yet, they may not appear to be opposed or conflicting in nature. The article elaborates on the concepts such as mind (manas) and mind apparatus (citta) in Indian philosophical traditions and compares with the traditional Western psychology where the primary emphasis is given to the mind. The article indicates that in the Indian philosophical tradition, mind helps in knowing consciousness, whereas in the Western paradigm, mind becomes the subject as well as the object of knowing. Knowing gives an understanding of the truth and could lead to realization. In the Eastern tradition, knowing becomes a being and becoming. This knowledge of the self (ātman) helps the individual in attaining happiness (sukha) and welfare (abhyudaya) in this world and realization of the supreme reality (Brahman) leading to liberation (mokṣa). Thus, knowing and understanding about consciousness become complementary in both the traditions.
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34

Poologanathan, Ponnuthurai Nathan. "Reflection of Materialism in Indian Philosophy." Journal of Tamil Peraivu 9, no. 2 (2020): 82–87. http://dx.doi.org/10.22452/jtp.vol9no2.9.

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35

Smart, Ninian. "Doctrine and Argument in Indian Philosophy." Philosophy East and West 44, no. 1 (1994): 196. http://dx.doi.org/10.2307/1399821.

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36

Hoffman, Frank J., and Ram Karan Sharma. "Researches in Indian and Buddhist Philosophy." Philosophy East and West 47, no. 1 (1997): 90. http://dx.doi.org/10.2307/1400258.

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37

Kanaeva, Nataliya. "Epistemology and Logic in Indian Philosophy." Philosophical anthropology 5, no. 2 (2019): 157–91. http://dx.doi.org/10.21146/2414-3715-2019-5-2-157-191.

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38

Mohanty, J. N. "On Matilal's Understanding of Indian Philosophy." Philosophy East and West 42, no. 3 (1992): 397. http://dx.doi.org/10.2307/1399269.

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39

Dasti, Matthew R. "Indian Buddhist Philosophy, by Amber Carpenter." Mind 124, no. 496 (2015): 1254–58. http://dx.doi.org/10.1093/mind/fzv078.

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40

Bandyopadhyay, Prasanta S. "The Modernist Turn in Indian Philosophy." Sophia 58, no. 1 (2019): 1–5. http://dx.doi.org/10.1007/s11841-019-0726-5.

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41

Mohanty, J. N. "Theory and practice in Indian philosophy." Australasian Journal of Philosophy 73, no. 1 (1995): 1–12. http://dx.doi.org/10.1080/00048409512346351.

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42

ZAVHORODNIY, Yu. "Orientalistic “Indian Philosophy” by S. Radhakrishnan." World of the Orient 2015, no. 2 (2015): 64–73. http://dx.doi.org/10.15407/orientw2015.02.064.

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43

Lysenko, Victoria G. "Mind and Consciousness in Indian Philosophy." Russian Studies in Philosophy 56, no. 3 (2018): 214–31. http://dx.doi.org/10.1080/10611967.2018.1459378.

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44

Devarakonda, Balaganapathi. "The Argumentative Tradition in Indian Philosophy." Philosophy, Culture, and Traditions 5 (2008): 173–85. http://dx.doi.org/10.5840/pct2008/2009516.

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45

Shanmugapriya, Kumaravelu, and G. Christopher. "Eco-philosophy of Indian classical fables." Ecocycles 9, no. 1 (2023): 100–106. http://dx.doi.org/10.19040/ecocycles.v9i1.286.

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Indian classical stories may be told simply, yet their ideas are profound. It helps to shape our society to validate cultural assumptions and beliefs. As the stories have a strong influence on the conceptual frameworks of the community, they can also alter the human understanding of the natural world. But in recent years, humans have distanced themselves from nature. The anthology of Panchatantra (Sanskrit language) and Jataka tales (Pali language) is offered in this study as a valuable discourse for developing ecological consciousness among the people which is suitable for both children and adult literature. Academic circles in India have adopted the environmental approach to literary works, which is an active field on the international stage. “Today, Eco Sophy is a large and multidisciplinary field of study that creates a broad spiritually-specific theory of the natural and social conditions of humans on Earth and in space”. Some writers have studied the representation of ecology in ancient and modern literature. Nevertheless, to the best of this applicant's knowledge, there has been no comparative research on the development of ecological consciousness in Panchatantra and Jataka stories.
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46

Kumari, Swati. "Theory and method in Indian philosophy." International Journal of Applied Research 10, no. 7 (2024): 18–21. http://dx.doi.org/10.22271/allresearch.2024.v10.i7a.11853.

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47

Garfield, Jay L. "A. C. Mukerji on the Problem of Skepticism and Its Resolution in Neo-Vedānta." International Journal for the Study of Skepticism 12, no. 1 (2021): 90–100. http://dx.doi.org/10.1163/22105700-bja10031.

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Abstract This paper examines the work of the unsung modern Indian Philosopher A. C. Mukerji, in his major works Self, Thought and Reality (1933) and The Nature of Self (1938). Mukerji constructs a skeptical challenge that emerges from the union of ideas drawn from early modern Europe, neo-Hegelian philosophy, and classical Buddhism and Vedānta. Mukerji’s worries about skepticism are important in part because they illustrate many of the creative tensions within the modern, synthetic period of Indian philosophy, and in part because they are truly profound, anticipating in interesting ways the worries that Feyerabend was to raise a few decades later. Arguing that Humean, Kantian, neo-Hegelian, and Buddhist philosophy each fail to provide an adequate account of self-knowledge, Mukerji leverages this finding to further argue that these systems fail to offer a proper account of knowledge more generally. His solution to skepticism centers on a distinctively modern interpretation of Śaṅkara’s Vedānta.
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48

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

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49

Holly, Marilyn. "The Incorporation of American Indian Philosophy into Undergraduate Philosophy Courses." Teaching Philosophy 15, no. 4 (1992): 349–65. http://dx.doi.org/10.5840/teachphil199215458.

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Malinar, Angelika. "Philosophy in the Mahābhārata and the History of Indian Philosophy." Journal of Indian Philosophy 45, no. 4 (2016): 587–607. http://dx.doi.org/10.1007/s10781-016-9294-y.

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