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Journal articles on the topic 'Indian philosophy'

Author: Grafiati

Published: 4 June 2021

Last updated: 25 July 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 Phi

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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

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4

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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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

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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

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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17

Agrawal, Sangita, and Shivam Tripathi. "PERCEPTION IN CLASSICAL INDIAN PHILOSOPHY: EXPLORING SENSUOUS AND NON-SENSUOUS KNOWLEDGE." Divyayatan - A Journal of Lakulish Yoga University 2, no. 1 (2025): 13–20. https://doi.org/10.69919/bnh3zd16.

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“Though Philosophy is a system of thought, the experience it organises must be both rich and comprehensive. The vision of the philosopher is the reaction of his whole personality to the nature of the experience world. It is a mistake to think that the only qualifications for elucidating truth in the sphere of philosophy are purely intellectual. Only those whose lives are deep and rich light on the really vital syntheses significant for mankind.” (1)(S. Radhakrishnan, 1929). So a right method of knowledge is required to sense the world in the right way. Western world takes the help of perceptio

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18

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 develo

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19

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 M

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20

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,

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21

Laxman, Majhi. "The Contribution of Ancient Indians to the world of Science and Technology." International Journal of Creative Research Thoughts (IJCRT) 10, no. 11 (2024): c898—c903. https://doi.org/10.5281/zenodo.10775465.

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<strong>Abstract:</strong> This research paper explores the remarkable scientific contributions made by ancient Indians, spanning a period of several millennia. From the earliest Vedic period to the Gupta Empire, Indian civilization demonstrated remarkable advancements in diverse fields of science, including mathematics, astronomy, medicine, and metallurgy. This paper highlights the key achievements of ancient Indian scientists, the enduring impact of their work, and the rich intellectual heritage they left for future generations. Our nation’s rich heritage encompasses a wealth of ancien

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22

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.

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23

Satya, Nilayam Research Institute of Philosophy &. Culture. "Indian Philosophy in 20th Century." Satya Nilayam Chennai Journal of Intercultural Philosophy 4 (June 5, 2003): 1–16. https://doi.org/10.5281/zenodo.12704234.

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Philosophy consists of reflection on man's experience in relation to himself. But a reflection on one's experience is based on what type of philosophy one is subscribing to. by "type of philosophy", we mean whether one is rooted in one's own tradition or rooted in " borrowed tradition" of the west.

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24

Laxman, Majhi. "The Concept of Pramā and Pramāṇa in Indian School Philosophy". Recent Researches in Social Sciences & Humanities (ISSN: 2348 – 3318) 10, № 01 (Jan.-Feb.Mar.) (2023): 1–7. https://doi.org/10.5281/zenodo.7940670.

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The concept of Pramā and Pramāṇa is a fundamental aspect of Indian school philosophy. Pramā refers to valid knowledge, while Pramāṇa refers to the means or instruments through which we acquire such knowledge. Indian schools of philosophy have classified different types of Pramāṇa, including perception, inference, comparison, testimony, and non-perception. In Indian philosophy, Pramāṇa is not just limited to the physical senses, but it also includes the intellect and intuition. Moreover, each school of Indian philosophy has its own understanding of Pramā and Pramāṇa, which leads to different ep

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25

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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26

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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27

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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28

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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29

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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30

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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31

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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32

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 aspira

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33

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 langu

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34

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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35

Madkar, Rupesh. "Bh. Mahavir: Revolutionary Philosopher in the Indian History." Sanmati 74, no. 11 (2024): 06–12. https://doi.org/10.5281/zenodo.11443480.

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This article is about Why Mahavir should be considered as first revolutionary philosopher in the Indian history of philosophy. He, for the first time, advocated human being or any soul for that matter, is independent from God/ creator, as he or Jainism rejected this very concept of God / creator. 

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36

K., Rasesuwari. "Perspective Teachers' Values Growth and Development." Shanlax International Journal of Arts, Science and Humanities 10, S1 (2022): 11–16. https://doi.org/10.5281/zenodo.7323078.

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In the ancient Indian philosophy of education, the medieval Indian philosophy of education was also influenced by religion. It may be said that the modern secular education had its beginning in British period. Before that since ancient to modern times Indians always followed education as dictated by their religion. While the Hindus, particularly those living under Hindu Kingdoms, followed the philosophy of education advanced by Hindu scriptures, the Muslims followed the instructions of Koran in this connection. In Maktabs the first aim of education was to instill the basic tenets of Islam amon

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37

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

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38

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 &quot;reflexion&quot; 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 a

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39

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 primar

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40

Ghosh, Robin. "Understanding Moksa: Perspective on Liberation in Indian Philosophy." International Journal of Science and Research (IJSR) 13, no. 9 (2024): 206–8. http://dx.doi.org/10.21275/es24902102012.

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41

Pandikattu, Kuruvilla. "Totally Commitment to God and Fellow Human Beings: The Life and Message of Prof John Vattanky SJ." AUC: Asian Journal of Religious Studies 66.3, May-June, 2021 (2021): 33–40. https://doi.org/10.5281/zenodo.4716083.

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Totally Commitment to God and Fellow Human Beings: This article is an overview of the contribution of Prof John Vattanky, SJ, a pioneer in Indian philosophy. A logician and grammarian, Prof Vattanky has been rooted in his faith and tradition. He was a world authority on Navya-nyaya philosophy of Gangesa. The author also looks into his three fold passions in terms of Indian philosophy, logic and love and oriental traditions.This article is an overview of the contribution of Prof John Vattanky, SJ, a pioneer in Indian philosophy. A logician and grammarian, Prof Vattanky has been rooted in his fa

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42

Ms., Reetu. "Buddhist Ethics- As a Mirroring of Indian Knowledge System." International Journal of Advance and Applied Research 10, no. 6 (2023): 1–8. https://doi.org/10.5281/zenodo.8237839.

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Buddhist ethics is an integral part of the Indian system of knowledge because it offers a unique look at the ethical values and principles that have influenced Indian culture and society. Buddhist ethics emphasize compassion, nonviolence and social responsibility,which are values that are deeply rooted in Indian culture and society. They have these values played a significant role in shaping Indian history and culture and continues to be relevant contemporary debates on issues such as social justice, environmental sustainability and human rights. Buddhist ethics is rooted in the sophisticated

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43

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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44

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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45

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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46

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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47

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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48

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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49

Gokhale, Pradeep. "Faith and Reason in Indian Philosophy." Voprosy Filosofii, no. 8 (August 1, 2024): 135–42. http://dx.doi.org/10.21146/0042-8744-2024-8-135-142.

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The author focuses on the relationship between reason and faith in Indian philosophy. He divides the spectrum of possible philosophical views into three areas: 1) the excessive application of critical reasoning, which leads to the rejection of all faiths; 2) the common sense perspective; 3) uncritical adherence to faith. The author distinguishes between “belief” based on common sense and “faith” which is understood as acceptance of metaphysical beliefs. Gokhale speaks at length about pramāṇas (means of valid cognition), of which in India there were basically recognized three: direct perceptio

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50

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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