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Dissertations / Theses on the topic 'Philosophy, Indic'
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Balasubramanian, Ranganathan. "The Tirukkaḷiṟṟuppaṭiyār : transition from Bhakti to Caiva Cittāntam philosophy." Thesis, McGill University, 2007. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=99574.
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This thesis is a Tamil to English translation of Tirukkaḷirruppaṭiyar (TKP), composed by Uyyavanta Tevanayanar toward the end of the twelfth century C.E. The work contains one hundred quatrains of Tamil poetry composed in veṇpa meter. It is a poetic expansion of Tiruvuntiyar (TU), an earlier composition likely by the author's teacher's teacher. The TKP is a transitional text between the devotional religious bhakti(patti -Tamil) hymns of the nayanmar, who lived between the sixth century and the twelfth, and the Saiva-Siddhanta (Caiva Cittantam-Tamil) Theo-philosophical system, which developed between the thirteenth and the fourteenth centuries. TKP is the second work in the canon of fourteen texts called the Meykaṇṭa Sastra (Meykaṇṭa Cattiraṅkaḷ -Tamil), TU being the first. The introduction in the thesis discusses the date of the author, his position in the lineage of teachers, major themes found in the work such as the importance of a teacher, types of worship, miracles of the Saiva saints and final release from the cycle of births and deaths. TKP's similarities and differences with the TU, and how the TKP provides a foundation for later Saiva Siddhanta thought are addressed. Besides translation, each verse has a gloss and there are several appendices, tables and charts with additional information.
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Peat, Campbell. "Presuppositions in mystical philosophies : an examination of the mystical philosophies of Sankara and Ibn Arabi." Thesis, Lethbridge, Alta. : University of Lethbridge, Dept. of Religious Studies, c2011, 2011. http://hdl.handle.net/10133/3102.
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This study is a comparison of the philosophical systems composed by the Indian
philosopher Sankara (788-830 CE), and the Muslim mystic, Ibn Arabi (1165-1240 CE).
The primary thesis found in this study is that the conceptual systems constructed by
Sankara and Ibn Arabi are not perfectly new creations derived from the core of their
mystical realizations. Rather, they contain fundamental pre-existing principles, concepts,
and teachings that are expanded upon and placed within a systematic philosophy or
theology that is intended to lead others to a state of realization. A selection of these
presuppositions are extracted from within each of these thinkers’ philosophical systems
and employed as structural indicators. Similarities are highlighted, yet the differences
between Sankara and Ibn Arabi’s thought, witnessed within their philosophical systems,
lead us to the conclusion that the two mystics inhabited different conceptual space.iv, 195 leaves ; 29 cm
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Henry, Beulah. "L'expression de l'indianité chez les écrivains de la diaspora indienne de la Caraïbe." Villeneuve d'Asq : Presses universitaires du Septentrion, 2002. http://catalog.hathitrust.org/api/volumes/oclc/48112513.html.
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Morris, Paul Martin. "Three Hindu philosophers : comparative philosophy and philosophy in modern India." Thesis, Lancaster University, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.278603.
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Sjödin, Anna-Pya. "The Happening of Tradition : Vallabha on Anumāna in Nyāyalīlāvatī." Doctoral thesis, Uppsala University, Department of Linguistics and Philology, 2006. http://urn.kb.se/resolve?urn=urn:nbn:se:uu:diva-7417.
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The present dissertation is a translation and analysis of the chapter on anumāna in Vallabha’s Nyāyalīlāvatī, based on certain theoretical considerations on cross-cultural translation and the understanding of tradition. Adopting a non-essentialized and non-historicist conceptualization of the Nyāya-Vaiśeṣika/Navya-nyāya tradition, the work focuses on a reading of the anumāna chapter that is particularized and individualized. It further argues for a plurality of interpretative stances within the academic field of Nyāya-Vaiśeṣika/Navya-nyāya studies, on the grounds that the dominant stance has narrowed the scope of research. With reference to post-colonial theory, this dominant stance is understood in terms of a certain strategy called “mimetic translation”.
The study of the anumāna chapter consists of three main interpretational sections: translation, comments, and analysis. The translation and comments focus on understanding issues internal to the Nyāyalīlāvatī. The analysis focuses on a contextual interpretation insofar as the text is understood through reading other texts within the Nyāya-Vaiśeṣika/Navya-nyāya discourse. The analysis is further grounded in a concept of intertextuality in that it identifies themes, examples, and arguments appearing in other texts within the discourse. The analysis also identifies and discusses Cārvāka and Mīmāṁsaka arguments within the anumāna chapter.
Two important themes are discerned in the interpretation of the anumāna chapter: first, a differentiation between the apprehension of vyāpti and the warranting of this relation so as to make the apprehension suitable for a process of knowledge; second, that the sequential arrangement of the subject matter of the sections within the chapter, vyāptigraha, upādhi, tarka, and parāmarśa, reflects the process of coming to inferential knowledge.
The present work is a contribution to the understanding of the post-Udayana and pre-Gaṅgeśa Nyāya-Vaiśeṣika/Navya-nyāya discourse on inferential knowledge and it is written in the hope of provoking more research on that particular period and discourse in the history of Indian philosophies.
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Shimray, David Luiyainao. "Educational philosophy in India compared and contrasted with Christian philosophy of education." Theological Research Exchange Network (TREN), 2005. http://www.tren.com.
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Wharton, Katherine Louise. "Philosophy as a practice of freedom in ancient India and ancient Greece." Thesis, SOAS, University of London, 2007. http://eprints.soas.ac.uk/28915/.
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Education in ancient India begins with a ritual initiation (Upanayana) in which the student is reborn from the womb of the teacher. This image reflects the method of transmission of revelatory knowledge. The student memorises sacred verses by replicating his teacher's recitation. This thesis contrasts this image of replication with the image of midwifery that Socrates uses to describe his educational method. Socrates claims to be barren of wisdom. He does not pass down any knowledge but instead watches over the birth of his student's ideas. Both the ancient Indian and the Socratic systems of education claim to free the student but they both affirm completely different forms of freedom. Socrates frees the student to think for themselves, but the ancient Indian method frees the student by means of inherited revelation. This thesis compares philosophical practices of freedom which rest on commitment to tradition with those that rest on the rejection of tradition. Chapter One examines the way that the student is committed to the ritual tradition in the Brahmanical Upanayana. Chapters Two and Three discuss the relationship between the student and the ritual tradition in the Upanisads. Chapter Four analyses Socrates relationship with democratic culture. Chapter Five interprets the midwife metaphor in detail and compares the Socratic method of education to the Brahmanical and Upanisadic methods. This thesis contrasts philosophical practices of freedom that are founded on a value of trust or faith (sraddha) in tradition with those that are founded on a value of testing or examination (elenchus). It aims to challenge the Socratic principle of limitless questioning and defend the philosophical value of predetermination, non-agency and perfect obedience.
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Yin, Jing. "The Vinya in India and China : spirit and transformation." Thesis, SOAS, University of London, 2002. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.270792.
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Jacob, Jose 1969. "The architectural theory of the Mānasāra /." Thesis, McGill University, 2003. http://digitool.Library.McGill.CA:80/R/?func=dbin-jump-full&object_id=84515.
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The extant Manasara is one of the authoritative treatises of vastusastra, traditional Indian architectural theory. The dissertation addresses the question of the nature of vastusastra, traditional architectural theory, as enunciated in the Manasara, and the relationship of theory to traditional practice. Vastusastra claims itself to be a priori with respect to practice. Two aspects of theory, theology and nomology, constitute the ontological and epistemological foundation and structure for this claim. From this sastraic perspective, practice is understood as mere application of rules. However, a closer hermeneutical reading of the text reveals the dialectical nature of theory itself, in both its theological and nomological aspects. This dialectic obtains in the relationship between theory and practice as a certain reciprocity between them, and in the parallelism between making the temple (the paradigmatic architectural object) and writing the treatise. Thus, a more precise understanding of the nature of traditional theory and its relationship to traditional practice is arrived at through this exercise. Such a calibrated understanding of vastusastra is indispensable in addressing the issue of the proper role that it may play in contemporary Indian architectural practice which is constituted in the modern scientific and technological mode.
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Tomalin, Emma. "Transformation and tradition : a comparative study of religious environmentalism in Britain and India." Thesis, Lancaster University, 1999. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.322855.
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McAnally, Elizabeth Ann. "Toward a philosophy of water: Politics of the pollution and damming along the Ganges River." Thesis, University of North Texas, 2007. https://digital.library.unt.edu/ark:/67531/metadc3643/.
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This thesis sets out to develop a beginning of a philosophy of water by considering philosophical implications of ecological crises currently happening along the waters of the Ganges River. In my first chapter, I give a historical account of a philosophy of water. In my second chapter, I describe various natural and cultural representations of the Ganges, accounting for physical features of the river, Hindu myths and rituals involving the river, and ecological crises characterized by the pollution and damming of the river. In my third and final chapter, I look into the philosophical implications of these crises in terms of the works of the contemporary philosopher Bruno Latour.
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Arles, Siga. "Theological education in relation to the identification of the task of mission and the development of ministries in India, 1947 to 1987 : with special reference to the church of South India." Thesis, University of Aberdeen, 1990. http://digitool.abdn.ac.uk/R?func=search-advanced-go&find_code1=WSN&request1=AAIU026818.
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Part I studies the pre-independence developments in Mission, Ministry and Theological Education, commenting on the structures of theological education such as the Serampore College and United Theological College; the structures of coordination under the National Christian Council, the significance of national independence, church union and the Lindsay and Ranson studies. Part II deals with the developments in Indian Christian Theology and the theology of mission under the influence of indigenous theologians such as PD Devanandan, MM Thomas, the group of thinkers in the Christian Institute for the Study of Religion and Society and the Ecumenical Christian Centre, specially in the context of religious pluralism and poverty in India. It notes the cause and the concern of the polarising tendency of the conservative evangelicals and also the influences of the Western Christian structures. Part III studies the changing image of ministry itself and identifies the developments in ministry, formation of indigenous mission societies and parachurch ministries. Part IV journeys through select events and ventures that made significant contribution to lead theological education into relevant understanding of mission in India. It studies the Harrison Report on Theological Education in India, the attempts toward cooperation through the Board of Theological Education, the forming of one national structure for theological education in the Board of Theological Education on the Senate of Serampore College, and the national study of priorities in theological education. Part V studies the developments in the search for relevance in the Church of south India and in the theological education of its ministry as illustrated in the Tamilnadu Theological Seminary. The thesis concludes attesting that there is definite growth in relevance in Indian theological education, shaped both by lay and professional forces in the never ending search for relevance.
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Guy, Judith Helen. "The International Baccalaureate in India : a study of privatisation in a changing educational context." Thesis, Faculty of Education and Social Work, 2010. http://hdl.handle.net/2123/16345.
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McAnally, Elizabeth Ann Klaver Irene Jacoba Maria. "Toward a philosophy of water politics of the pollution and damming along the Ganges River /." [Denton, Tex.] : University of North Texas, 2007. http://digital.library.unt.edu/permalink/meta-dc-3643.
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Goswami, Minakshi. "The Concept of Mind and its Role in Indian Epistemology: A Critical Study." Thesis, University of North Bengal, 2015. http://hdl.handle.net/123456789/2491.
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Sahota, Jaspal Peter. "Generative knowledge : a pragmatist logic of inquiry articulated by the classical Indian philosopher Bhaṭṭa Kumārila." Thesis, University of Sussex, 2015. http://sro.sussex.ac.uk/id/eprint/54213/.
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This thesis investigates the svataḥ-prāmāṇyam doctrine of the 7th century Indian philosopher Bhaṭṭa Kumārila, based on an analysis of this doctrine as presented in the Bṛhaṭ-ṭīkā and in the Śloka-vārttika. The original contribution of this thesis consists in a novel interpretation of Kumārila's claim which diverges from the interpretations of the classical Indian commentators as well as those of recent scholarship by John Taber and Dan Arnold. Rather than a phenomenological or Reidean epistemology, this research argues that Kumārila provides a normative epistemology. In contrast to the interpretation of Dan Arnold, which roots justification and truth in the phenomenological fact of mere awareness which is undefeated, it is argued here that Kumārila articulates a normative process which mandates the believer to strengthen her beliefs through a purposive and goal-oriented process. The thesis begins with a consideration of the notion of svabhāva, to which Kumārila appeals, making a dispositional essentialist reading of this term, as a real causal power or disposition which is the essence of an entity conditional on its existence. It is then argued that Kumārila's claim concerns the manifestation of a competence. The operational dichotomy between pramāṇa and non-pramāṇa is compared to that between Good and Bad Cases in epistemological disjunctivism. It is shown that Kumārila articulates a belief protocol by analogy with normative processes in generative grammar and in legal and ritual interpretation. An antifoundationalist defence of this protocol and its applicability to the case of beliefs formed from Vedic testimony is provided. It is suggested that Kumārila's claim engages more closely with Sosa's notion of aptness than with any notion of justification.
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Maw, M. "Fulfilment theology, the Aryan race theory and the work of British Protestant missionaries in Victorian India." Thesis, University of Leicester, 1986. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.377777.
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Cantwell, Catherine Mary. "An ethnographic account of the religious practice in a Tibetan Buddhist refugee monastery in northern India." Thesis, University of Kent, 1989. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.236261.
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VATTANKY, John. "BOOK REVIEW: Jonardon Ganeri, Philosophy in Classical India, London: Routledge, 2001, vi + 207 Pp. £14.99 (Paperback)." 名古屋大学大学院文学研究科インド文化学研究室 (Department of Indian Studies, Graduate School of Letters, Nagoya University), 2003. http://hdl.handle.net/2237/19245.
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Mandal, Indramohan. "Socio-religious philosophy of B R Ambedkar and the genesis of the neo-Buddhist movement in India." Thesis, University of North Bengal, 2003. http://hdl.handle.net/123456789/1240.
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Chakraborty, Pradipta. "The educational development and marxian philosophy: policy perspectives and strategies of the communist party of India (Marxist)." Thesis, University of North Bengal, 2014. http://hdl.handle.net/123456789/1553.
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Teichmann, Christina. "How do traditional donors respond when beneficiary countries set up their own aid agencies? : case studies of India, Brazil and South Africa." Master's thesis, University of Cape Town, 2016. http://hdl.handle.net/11427/20695.
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Emerging donors, such as India, Brazil and South Africa, have provided assistance to other developing countries for many decades. However, the creation of dedicated aid agencies in emerging donor countries is a relatively new feature. The establishment of these aid agencies is often motivated by the objective of better coordinating and managing the increasing volume and scope of their development assistance activities. Since many of these emerging donors are also recipients of Official Development Assistance (ODA) from traditional donors, this institutionalization and professionalization of their development assistance raises some difficult questions. How do traditional donors perceive this new development in beneficiary countries and how do they respond to it in terms of aid allocations and co-operation arrangements? Do traditional donors still perceive beneficiary countries that are in a position to provide development assistance to other countries as being eligible to receive aid? These are the fundamental questions that this research study aims to answer. This research study is based on the hypothesis that the creation of dedicated aid agencies in beneficiary countries prompts traditional donors to either freeze, reduce or terminate ODA and rethink their development cooperation strategies. It argues that traditional donors perceive beneficiary countries with dedicated aid agencies as no longer in need of foreign assistance. In order to test this hypothesis and identify changes in the flow of aid, the research study compares official aid flow data for five selected traditional donors (France, Germany, the UK, the US and EU Institutions) to three emerging donor countries (India, Brazil and South Africa) before and after the establishment of dedicated aid agencies. The research further investigates whether other factors, such as beneficiary countries' socioeconomic performance and compliance with DAC norms and standards, play a role in traditional donors' aid allocation decisions. Alongside the quantitative analysis, the research uses semi-structured elite interviews with representatives of the five traditional donors as well as development cooperation experts to solicit qualitative responses. The findings of the quantitative and qualitative analysis suggest that the establishment of dedicated aid agencies in emerging donor countries does not have a negative impact on traditional donors' aid allocations. Other factors, such as the economic status of beneficiary countries, domestic debates and the strategic interests of traditional donors', seem to play a much more important role in this regard. In fact, traditional donors welcome the creation of such aid agencies and actively support beneficiary countries in this endeavour. Traditional donors expect that such aid agencies will promote transparency and accountability and increase the effectiveness of aid.
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Sutharshan, Anuradha. "Human factors and cultural influences in implementing agile philosophy and agility in global software development." Thesis, Edith Cowan University, Research Online, Perth, Western Australia, 2013. https://ro.ecu.edu.au/theses/587.
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As software becomes increasingly important to all aspects of industry, developers should be encouraged to adopt best practice and hence improve the quality of the processes used, and achieve targets relating to time, budget and quality. In the software industry, several software methodologies have been used to address software development problems; however some of these processes may be too bureaucratic. The Agile Alliance formed in 2001, sought to address this problem; accordingly, they developed a manifesto and twelve principles, to which all agile software methods adhere. The purpose of the manifesto and its principles is to uncover better ways of developing software.
Agile software development methods seem to address the software development industry’s need for more agile processes that are responsive to changes during software development. Agile values and principles require a major cultural change for software managers, e.g. collective team responsibility and self-organisation, especially in large organisations with a strong culture of planning and centralised power. In large global organisations, this issue is likely to be exacerbated by cultural diversity. The objective of this thesis is to analyse the possibility, of using agile methods or practices in different cultures, and study what changes are required, to adapt agile approaches to different global application development issues. The study found that certain agile practices can be useful in different cultures and some practices required major cultural adaptation. A study of suitable practices for different cultures such as Australia, India and the United Kingdom and the associated suggested changes required are the main areas of study.
Human factors have been identified by researchers and practitioners to impact on software development projects. Similarly, cultural differences may also be influential in a global market. The principles of agile software development focus on iterative adaptation and improvement of the activities of individual software development teams to increase effectiveness. This research programme focused specifically on national culture based on Hofstede’s cultural dimensions, Hall’s cultural dimensions and the relationships between different aspects of national culture and the implementation of agile methods. To investigate this aspect of software development, a set of cultural dimensions and consolidated cultural agile attributes were developed, that are considered necessary for implementing agile methods. Based on relevancy, cultural dimensions such as Individualism/Collectivism, Power distance index, Uncertainty avoidance index, Time and Context were selected and studied. Some of cultural agile attributes studied include Transparency, Dedicated team, Decision making, Tolerance for change, Time keeping and Authoritative. This set was identified from a literature review on culture for agile methods, a detailed analysis of relevant commonly used agile methods and from feedback from agile experts. This thesis involves qualitative interviews conducted in Australia, India, and the UK using an interpretive paradigm and aims to identify cultural dimensions to implement agile methods in the software engineering community.
The results of this research programme provide an analytical comparative framework for implementing agile methods in different cultures, and insight into how cultural differences may affect a software project and how these challenges can be addressed through agile principles.
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Nagar, Swati. "New Zealand businesses in India opportunities and challenges : a thesis submitted to Auckland University of Technology in fulfilment of the requirements for the degree of Master of Philosophy (M.Phil), 2008." Click here to access this resource online, 2008. http://hdl.handle.net/10292/437.
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As a resource based economy international engagement plays a critical role for the growth and development of New Zealand. One of the most notable trends over the past 15 years has been the rise of some of the largest markets around the world, that have led to a rapid and substantial increase in international trade and investment flows. The liberalisation and consequently the rise of emerging markets has today changed the economic geography for the business world, with companies entering these markets with the hope of getting superior returns arising from rapid economic growth and related market opportunities. Amongst other emerging markets, the economic resurgence of the Indian market in the recent years has been widely noticed and in many senses has influenced and changed the structure and operations of businesses around the world. The prospects offered by India have allowed firms to substantially expand their activities beyond their domestic borders and access new growth opportunities generating significant productive growth. The benefits that markets like India today generate are likely to be particularly significance for New Zealand, given the small size of the domestic market. Indeed, increasing New Zealand’s exporting and international investing activity is vital to raising New Zealand’s growth rate. The rapid rise and deregulation of the Indian market has seen a rise in the number of New Zealand businesses keen to tap into the vast prospects across different sectors over the recent years. Nevertheless, New Zealand businesses have not been participating to nearly the same extent as most businesses from other small developed countries currently operating in the Indian market. Reasons for this limited interaction are unclear and not well documented in the current literature that examines the economic activities amongst the two markets. Given the importance of international engagement New Zealand businesses cannot afford to isolate themselves from the opportunities provided by the Indian market. Considering this, the main aim of this research is to focus on the opportunities that India provides and the benefits that New Zealand businesses stand to gain from those. On identifying, this may help devise actions that might lead to substantially increased levels of international investments by New Zealand firms, given the challenges of entering the Indian base from a small remote country. Drawing on insights gained from existing literature and case studies of companies operating in India, the research will identify appropriate strategies and policies that might help New Zealand businesses to succeed and better direct operations in India.
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Prasad, Ambika. "Stereotype threat in India: Gender and leadership choices." Thesis, University of North Texas, 2007. https://digital.library.unt.edu/ark:/67531/metadc5128/.
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Stereotype threat is a psychosocial dilemma experienced by members of a negatively stereotyped group in situations where they fear they may confirm the stereotype. This study examined the phenomenon in India, thereby extending previous research to another culture. In addition, with participation by students preparing to be professionals, the results are applicable to organizational settings. Ninety graduate students from a professional training institute viewed common Indian advertisements under three conditions: gender stereotypic (women depicted as homemakers), counter stereotypic (women represented as professionally employed individuals) and neutral (no reference to any gender identity). It was hypothesized that females in the stereotypic condition would be susceptible to stereotype threat effect and thus opt for problem solver over leadership role on a subsequent task, while females in the counter stereotypic condition were expected to choose leadership roles. ANOVA was employed to test for differences across the three conditions. The study also hypothesized mediation of the stereotype threat performance deficits by self-efficacy, evaluation apprehension, anxiety, role conflict, stereotype activation, father's and mother's education levels. Hierarchical multiple regression procedures as recommended by Baron and Kenny (1986) were conducted for mediational analysis. Data analysis provided partial support for the two hypotheses. In support of the stereotype threat theory, condition emerged as a significant variable influencing selection of role choice. In line with previous research, no evidence for mediation by any of the variables studied as potential mediators was found. However role conflict and evaluation apprehension may have functioned as suppressor variables that enhanced the variance in the condition-role choice relationship. The results of the study and their implications, in context of the Indian scenario, are discussed. Certain limitations are identified and suggestions made for future research.
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Martin, Paul Anthony John. "Missionary of the Indian Road : a study of the thought and work of E. Stanley Jones between 1915 and 1948 in the light of certain issues raised by M.K. Gandhi for Anglo-Saxon Protestant missionaries in India during the period." Thesis, University of Cambridge, 1988. http://ethos.bl.uk/OrderDetails.do?uin=uk.bl.ethos.303116.
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Sagaya, John Jesu. "Call to harmony through dialogue, reconciliation and tolerance overcoming the religious conflicts and violence in the life of the people of Tamil Nadu /." Online full text .pdf document, available to Fuller patrons only, 2003. http://www.tren.com.
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Preston, Nathaniel H. "Passage to India and back again : Walt Whitman's democratic expression of vedantic mysticism." Virtual Press, 1994. http://liblink.bsu.edu/uhtbin/catkey/902498.
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Democracy and mysticism are two prominent themes of Walt Whitman's writings, yet few critics have explored the connections that may exist between these areas. Some critics have noted that Whitman holds an ideal of "spiritual democracy," in which all people are equal due to their identity with a transcendent self such as that found in "Song of Myself," but they have not identified the best philosophical model for such a political viewpoint. I believe that the parallel between Whitman's thought and Vedantic mysticism, already developed by V. K. Chart and others, may be expanded to account for Whitman's political thought. Past studies of Whitman and Vedanta have focused only on the advaitic aspects of his writing, but in his later years he came to adopt a visistadvaitic stance similar to that of Ramanuja. In the political sphere, his concept of a Brahmanic self shared by all people led him to not only believe that all people are equal, but that they also possess the capacity to become contributors to a democratic society. Whitman felt that the poet was the primary means by which the masses could attain mystical consciousness and the concomitant social harmony. The ideal poet described in Democratic Vistas and the Preface to the 1855 Leaves of Grass serves as a mediator between the people as they are and Whitman's ideal of a completely unified democratic society and thereby parallels the Vedantic guru's function of bridging the relative and absolute levels of reality.Department of English
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Cummings, Joanne. "Sold out ! : an ethnographic study of Australian indie music festivals." Thesis, View thesis, 2007. http://handle.uws.edu.au:8081/1959.7/35961.
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The focus of this sociological research is on the five most popular and commercially successful Australian indie music festivals: Livid, Big Day Out, the Falls festival, Homebake, and Splendour in the Grass. The three key features of Australian indie music festivals are, firstly, that they are multi-staged ticketed outdoor events, with clearly defined yet temporal boundaries. Secondly, the festivals have a youth-orientated focus yet are open to all ages. Finally, the festivals are primarily dominated by indie-guitar culture and music. My aim is to investigate how these music festivals are able to strike an apparently paradoxical balance between the creation of a temporal community, or network of festivalgoers, and the commodity of the festivals themselves. My research methodology utilises a postmodern approach to ethnography, which has allowed me to investigate the festivalgoers as an ‘insider researcher.’ Data was collected through a series of participant observations at Australian indie music festivals which included the use of photographs and field notes. In addition I conducted nineteen semi-structured interviews and two focus groups with festivalgoers and festival organisers. The thesis adopts a post-subcultural approach to investigating the festivalgoers as an ideal type of a neo-tribal grouping. Post-subculture theory deals with the dynamic, heterogeneous and fickle nature of contemporary alliances and individuals’ feelings of group ‘in-betweeness’ in late capitalist/ global consumer society. I argue that Maffesoli’s theory of neo-tribalism can shine new light on the relationships between youth, music and style. Music festivals are anchoring places for neo-tribal groupings like the festivalgoers as well as a commercialised event. An analysis of the festivalgoers’ ritual clothing (t-shirts as commodities), leads to the conclusion that the festivalgoers use t-shirts to engage in a process of identification. T-shirts, I argue, are an example of a linking image which creates both a sense of individualism as well as a connection to a collective identity or sociality.
Through a case study of moshing and audience behaviour it is discovered that the festivalgoers develop neo-tribal sociality and identification with each other through their participation in indie music festivals. Although pleasure seems to be the foremost significant dimension of participating in these festivals, the festivalgoers nevertheless appear to have developed an innate sense of togetherness and neo-tribal sociality. The intensity and demanding experience of attending a festival fosters the opportunity for a sense of connectedness and belonging to develop among festivalgoers.
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Seneviratne, Rohana Pushpakumara. "The revival of Sphoṭa in early modern Benares : Śeṣakṛṣṇa's Sphoṭattvanirūpaṇa." Thesis, University of Oxford, 2015. https://ora.ox.ac.uk/objects/uuid:39f21276-bd98-4a20-94f1-383b49194bf3.
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This thesis examines the revival of the sphoṭa doctrine in early modern Benares and Śeṣakṛṣṇa's Sphoṭattvanirūpaṇa as an influential work in that revival. The sphoṭa doctrine is the richest contribution of the grammarians to the philosophy of language, but its semantic significance was not highlighted until late, because its theological implication was stronger. Śeṣakṛṣṇa was a renowned Sanskrit grammarian who flourished in sixteenth-century Benares. He also wrote poetry and Dharmasastric works, and played an important role as a juridical authority. Despite his illustrious career, Śeṣakṛṣṇa encountered criticism for his works from contemporary critics. The only work he wrote solely on the philosophy of language was the Sphoṭattvanirūpaṇa. As the first discrete work on sphoṭa by a grammarian, the Sphoṭattvanirūpaṇa represented an important landmark in the later expositions of the doctrine of sphoṭa particularly because it renewed the later grammarians' interest in sphoṭa, which then resulted in a series of individual works of a similar sort. The revival of the sphoṭa doctrine in early modern Benares coincided with that of the philosophy of language, which was caused by a number of social and intellectual factors in different proportions and phases. Śeṣakṛṣṇa's Sphoṭattvanirūpaṇa emerged on the eve of that revival, and can be recognized as a pioneer work in terms of its revitalization of the grammarians' interpretation of sphoṭa after a period of dormancy, and its influence on later works on sphoṭa.
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Houghteling, James L. "Rabindranath Tagore, John Dewey, and the Unity of Mind and Culture." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/905.
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What role does education play in a democratic society? How can the right sort of education help foster a free, responsible, and caring citizenry? How can education begin to reconcile and incorporate intellectually complicated and seemingly opposite ideas and theories, such as idealism and pragmatism, localism and globalism, thought and action? In my thesis, I aim to reveal, and perhaps begin to answer, these larger ideas pertaining to the role of education in society. Moreover, I address these questions through the lens of Rabindranath Tagore and John Dewey, two thinkers and practitioners at the turn of the twentieth century who sought to use education to find solutions to problems facing their respective local communities, but also the global community.
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Lavis, Alexis. "Le Bodhicaryāvatāra de Śāntideva : une approche non métaphysique de l'éthique." Thesis, Normandie, 2017. http://www.theses.fr/2017NORMR126.
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Le Bodhicaryāvatāra de Śāntideva, rédigé sans doute au début du VIIIe siècle, représente l’un des textes majeurs du bouddhisme indien tardif. Cet ouvrage fondamental présente la voie ou la pratique d’un nouveau type d’être seulement tendu par le souci d’éveil : le bodhisattva. Cette voie ou cette pratique conduit à s’affranchir, via une éthique méditative et réflexive, de la double croyance illusoire en l’identité réelle, personnelle, intérieure et l’identité réelle des « pragmata » extérieurs – autrement dit du sujet, de l’objet et leurs relations. Cependant, l’éthique, comme la morale d’ailleurs, se fonde sur l’idée d’élévation de soi jusqu’à sa pleine essence. Son sol appartient à l’ontologie, c'est-à-dire à l’interprétation de l’être ou de la présence à partir de la notion d’identité. Comment dès lors comprendre la perspective du Bodhicaryāvatāra qui possède à coup sûr une dimension éthique, tout en récusant radicalement la réalité de quelque chose comme une « nature propre » (svabhāva) qui serait ou non à réaliser ou à actualiser ? C’est impossible tant que l’on se place dans l’horizon métaphysique qui pense à partir et en direction de l’ontologie. La première ambition de cette thèse consiste donc à ménager un espace interprétatif à partir duquel le texte de Śāntideva puisse être reçu et entendu. Cela exige une confrontation avec la tradition philosophique occidentale sous-tendue par cette perspective métaphysique ainsi, évidemment, qu’avec la linguistique comparée. Deux courants de pensée nous sont apparus particulièrement propices à la rencontre : la phénoménologie et la systémique. La seconde ambition de cette thèse est de proposer une nouvelle traduction française du texte sanskrit de Śāntideva, qui se fonde sur les avancées interprétatives mentionnéesThe Bodhicaryāvatāra of Śāntideva, probably written in the early eighth century, is one of the major texts of late Indian Buddhism. This fundamental work presents the way or practice of a new type of being, only tensioned by the desire for awakening: the bodhisattva. This path or practice leads to a meditative and reflexive ethic able to eliminate the illusory double belief in the real, personal, inner identity and in the real identity of the external "pragmata" - in other words, the subject, the object and their relations. However, ethics, like morality, is based on the idea of elevation of the self to its full essence. Its ground belongs to ontology, that is to say: the interpretation of being or presence from the notion of identity. How then to understand the perspective of the Bodhicaryāvatāra which certainly has an ethical dimension, while radically rejecting the reality of something like a "self-nature" (svabhāva) that would or should not be realized or actualized? It is impossible, as long as one places oneself in the metaphysical horizon; which considers everything from and towards ontology. The first ambition of this thesis is therefore to provide an interpretative space from which the text of Śāntideva can be received and heard. This requires a confrontation with the Western philosophical tradition underpinned by this metaphysical perspective as well as, of course, with comparative linguistics. Two streams of thought appeared to us particularly conducive to the meeting: phenomenology and systemic. The second ambition of this thesis is to propose a new French translation of the Śāntideva’s text from Sanskrit, which is based on the mentioned interpretative advances
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Hwang, Karina T. "The Procedural Aspect of the Rule of Law: India as a Case Study for Distinguishing Concept from Conception." Scholarship @ Claremont, 2015. http://scholarship.claremont.edu/cmc_theses/1171.
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In this thesis, the concept of the procedural aspect of the Rule of Law will be distinguished from what I argue are conceptions that are falsely promulgated as concept. The different aspects of the Rule of Law—form, substance, and procedure— are helpful in making the distinction between concept and conception. Examining procedure within the Rule of Law is particularly important, and I define a broader set of requirements of the concept of the procedural aspect of the Rule of Law. This concept is applied to understand the Indian conception of the Rule of Law, a particularly interesting case that brings out questions about culture and economic capacity. Ultimately, I argue that this broader set of requirements is better suited to evaluate the realization of the Rule of Law in all contexts.
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Shearer, Megan Marie. "Tibetan Buddhism and the environment: A case study of environmental sensitivity among Tibetan environmental professionals in Dharamsala, India." CSUSB ScholarWorks, 2005. https://scholarworks.lib.csusb.edu/etd-project/2904.
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The purpose of this study was to investigate environmental sensitivity among environmental professionals in a culture that is assumed to hold an ecocentric perspective. Nine Tibetan Buddhist environmental professionals were surveyed in this study. Based on an Environmental Sensitivity Profile Insytrument, an environmental sensitivity profile for a Tibetan Buddhist environmental professional was created from the participants demographic and interview data. The most frequently defined vaqriables were environmental destruction/development, education and role models.
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Garg, Shantanu. "Foundations of a Political Identity: An Inquiry into Indian Swaraj (Self-Rule)." Scholarship @ Claremont, 2014. http://scholarship.claremont.edu/cmc_theses/891.
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India is celebrated as the largest democracy in the world but is it truly democratic? Is it the nation-state that its founder’s envisioned it to be? Has it addressed it ancient issue of social diversity?
This paper seeks to assess the present problem faced by the Indian Democracy; problems based on India’s inherent social diversity. Furthermore the paper seeks to recommend a solution based on Amartya Sen’s Open Impartiality approach that will allow the country to reassess its democratic platform. The paper also aims at providing a starting point to execute Sen’s approach by exploring the vision of two of India’s independence leaders: Mohandas Karamchandra Gandhi and Rabindranath Tagore.
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Andrews, Robyn. "Being Anglo-Indian : practices and stories from Calcutta : a thesis presented in partial fulfilment of the requirements for the degree of Doctor of Philosophy in Social Anthropology at Massey University." Massey University, 2005. http://hdl.handle.net/10179/959.
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This thesis is an ethnography of Anglo-Indians in Calcutta. All ethnographies are accounts arising out of the experience of a particular kind of encounter between the people being written about and the person doing the writing. This thesis, amongst other things, reflects my changing views of how that experience should be recounted. I begin by outlining briefly who Anglo-Indians are, a topic which in itself alerts one to complexities of trying to get an ethnographic grip on a shifting subject. I then look at some crucial elements that are necessary for an “understanding” of Anglo-Indians in Calcutta: the work that has already been done in relation to Anglo-Indians, the urban context of the lives of my research participants and I discuss the methodological issues that I had to deal with in constructing this account. In the second part of my thesis I explore some crucial elements of the lives of Anglo-Indians in Calcutta: the place of Christianity in their lives, education not just as an aspect of socialisation but as part of their very being and, finally, the public rituals that now give them another way of giving expression to new forms of Anglo-Indian becoming. In all of my work I was driven by a desire to keep close to the experience of the people themselves and I have tried to write a “peopled” ethnography. This ambition is most fully realised in the final part of my thesis where I recount the lives of three key participants.
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Merzeau, Louise. "Du scripturaire à l'indiciel : texte, photographie, document." Phd thesis, Université de Nanterre - Paris X, 1993. http://tel.archives-ouvertes.fr/tel-00490006.
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C'est avec l'apparition de la photographie que coïncident les premières fractures d'un ordre symbolique où se joue l'autorité médiologique du texte. Matrice et symptôme d'un paradigme indiciel qui modifie notre expérience de la présence, de la mémoire et de l'altérité, la photographie inaugure une nouvelle économie des traces, qui ne s'est pas seulement déployée en marge du scripturaire, mais aussi de l'intérieur.
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Krishnamurthy, Thanmayee. "Sing Rāga, Embody Bhāva: The Way of Being Rasa." Thesis, University of North Texas, 2019. https://digital.library.unt.edu/ark:/67531/metadc1505144/.
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The rasa theory of Indian aesthetics is concerned with the nature of the genesis of emotions and their corresponding experiences, as well as the condition of being in and experiencing the aesthetic world. According to the Indian aesthetic theory, rasa ("juice" or "essence," something that is savored, that is tasted) is an embodied aesthetic experienced through an artistic performance. In this thesis, I have investigated how the aesthetics of rasa philosophy account for creative presence and its experiences in Karnatik vocal performances. Beyond the facets of grammar, Karnatik rāga performance signifies a deeper ontological meaning as a way to experience rasa, idiomatically termed as rāga-rasa by South Indian rāga practitioners. A vocal performance of a rāga ideally depends on a singer's embodied experience of rāga and rāga-bhāva (emotive expression of rāga), as much as it does on his/her theoretical knowledge and skillset of a rāga's svaras (scale degrees), gamakas (ornamentation), lakṣhaṇās (emblematic phrases), and so on. Reflecting on my own experience of being a Karnatik student and performer for the last two decades, participant observation, interviews, and analysis of Indian aesthetic theory of rasa, I propose a way of understanding that to sing rāga is to embody bhāva opening the space that brings rasa into being. Reflecting on the epistemology of rāga theory, particularly its smaller entities of svaras and gamakas, and through a phenomenological description of the process through which a vocalist embodies rāga (including how a guru transmits this musical embodiment to his shishya [disciple]), I argue that the notion of rāga-rasa itself has agency in determining the nature of svaras and its gamakas in a rāga performance. Additionally, focusing on the relationship between performers and rasikas (drinkers of the juice), this thesis examines how the embodiment of rāga-bhāva and the experience of rasa open the possibility for musicians and audiences to live rāga-rasa in a performance.
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Petit, Jérôme. "De la convention à la conviction : Banārasīdās dans l'histoire de la pensée digambara sur l'absolu." Thesis, Paris 3, 2013. http://www.theses.fr/2013PA030068/document.
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L’œuvre de Banārasīdās (1586-1643), marchand et poète jaina actif dans la région d’Agra, s’appuie sur la pensée du maître digambara Kundakunda (c. IIIe s. de notre ère) pour chanter la véritable nature du soi, intrinsèquement pur, réalité suprême d’un point de vue absolu (niścaya-naya). La condition laïque de Banārasīdās l’oblige pourtant à envisager aussi la religion d’un point de vue conventionnel (vyavahāra-naya), aidé en cela par des échelles de progression spirituelle ménagées par la doctrine jaina et décrites notamment par Nemicandra (Xe siècle). Il est intéressant de suivre en diachronie l’articulation entre les deux points de vue, depuis le Samayasāra, ouvrage fondateur de Kundakunda, jusqu’à Śrīmad Rājacandra, un saint personnage de la fin du XIXe siècle, en s’attardant particulièrement sur les membres du mouvement Adhyātma dont Banārasīdās a été l’un des plus brillants promoteursThe works of Banārasīdās (1586-1643), a Jain merchant and poet active in the region of Agra, is largely based on the thought of the Digambara philosopher Kundakunda (c. third century). The latter invited to search for the true nature of the self seen as the only reality from an absolute point of view (niścaya-naya). The layman condition of Banārasīdās obliged him to consider also his own religion from a conventional point of view (vyavahāra-naya). He was helped by his discovery of the spiritual scales prepared by the Jain doctrine and described in detail by Nemicandra (tenth century). It is rewarding to look at the articulation between the two points of view in a historical perspective, from the Samayasāra, the major work of Kundakunda, up to Śrīmad Rājacandra, a holy layman of the late nineteenth century, with a particular focus on the members of the Adhyātma movement whose Banārasīdās was one of the most successful instigators
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Mallik, Bidisha. "The Contribution of Mira Behn and Sarala Behn to Social and Environmental Transformation in the Indian State of Uttarakhand." Thesis, University of North Texas, 2014. https://digital.library.unt.edu/ark:/67531/metadc499983/.
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The influence of Mohandas K. Gandhi on social and environmental movements in post-colonial India has been widely acknowledged. Yet, the contributions of two European associates of Gandhi, Madeleine Slade and Catherine Mary Heilemann, better known in India as Mira Behn and Sarala Behn, have not received the due attention of the academic community. This dissertation is an examination of the philosophy and social activism of Mira Behn and Sarala Behn and their roles in the evolution of Gandhian philosophy of socioeconomic reconstruction and environmental conservation in the present Indian state of Uttarakhand. Instead of just being acolytes of Gandhi, I argue that these women developed ideas and practices that drew upon from an extensive intellectual terrain that cannot be limited to Gandhi’s work. I delineate the directions in which Gandhian thought and experiments in rural development work evolved through the lives, activism, and written contributions of these two women. Particularly, I examine their influence on social and environmental movements, such as the Chipko and the Anti-Tehri Dam movements, and their roles in promoting grassroots social development and environmental sustainability in the mountain communities of Uttarakhand. Mira Behn and Sarala Behn’s integrative philosophical worldviews present epistemological, sociopolitical, ethical, and metaphysical principles and practices that have local and global significance for understanding interfaith dialog, social justice, and environmental sustainability and thus constitute a useful contribution to the theory and practice of human emancipation in our times.
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Ahmed, Farrah. "Religious autonomy and the personal law system." Thesis, University of Oxford, 2012. http://ora.ox.ac.uk/objects/uuid:e8d532c3-be53-4823-ba9d-bb78a9aaefcc.
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This thesis examines the Indian system of personal laws (‘the PLS’), under which the state applies a version of religious doctrine to the family matters of citizens whom it identifies as belonging to different religious groups. There has been a lengthy and persistent debate over the PLS, particularly in relation to its discriminatory effects upon women. However, another problem with the PLS has been little commented-upon. Supporters of the PLS emphasise its positive impact on religious freedom to such an extent that there is a pervasive assumption that the PLS is, indeed, good for religious freedom. But there has been surprisingly little critical assessment of the truth of this claim in either academic or political debates. This thesis, a work of applied normative legal theory, attempts to fill this important gap in the literature on the PLS. The thesis addresses the question of how the PLS affects one conception of religious freedom, namely religious autonomy. Its principal findings are that the PLS interferes with the religious autonomy of those subject to it by affecting their religious options (by interfering with their freedom from religion and their freedom to practice religion) and by harming their self-respect (by discriminating on the grounds of sex and religion, and by misrecognising their religious identities). Furthermore, the thesis finds that the PLS cannot be defended in the name of religious autonomy based on the possibility of exit from the system, the advantage of having the ‘option of personal law’, the power it gives people to bind their future selves, the expressive potential of the personal laws, the contribution it makes to membership in a religious community, the contribution it makes to religious group autonomy, or the recognition or validation it provides for religious identities. These conclusions imply that concerns relating to religious autonomy constitute an important set of objections to the PLS. The thesis then considers several reform proposals, including certain modifications of the PLS, a move towards a millet system, ‘internal’ reform of individual personal laws and the introduction of a Uniform Civil Code. It particularly focusses on one reform possibility – religious alternative dispute resolution – which has not been considered closely in the Indian context.
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González, Ana Florencia. "Tensiones entre el discurso de los derechos humanos y las reivindicaciones de mujeres indígenas desde la perspectiva del ordenamiento jurídico internacional." Doctoral thesis, Universitat de Barcelona, 2017. http://hdl.handle.net/10803/457534.
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En 2006 una sentencia de la Corte de Justicia de Salta trascendió el ámbito meramente jurídico para generar distintos posicionamientos sobre el tratamiento de la diversidad cultural en Salta, una provincia del norte argentino. La Corte declaró la nulidad de un juicio que acusaba a un joven indígena de haber abusado sexualmente de una menor indígena de la misma comunidad, quien se encontraba embarazada al momento de la denuncia.
Para el máximo tribunal los jueces intervinientes no habían prestado debida atención a las pericias antropológicas que indicaban que era costumbre del pueblo indígena que las mujeres comenzaran su vida sexual luego de la primera menstruación. La Corte fundamentaba su decisión en la obligación de respetar la diversidad cultural del imputado, reconocida en la Constitución nacional y en instrumentos internacionales de derechos humanos. Sin embargo, el código penal argentino considera delito mantener relaciones sexuales con me- nores de 13 años.
La sentencia de la Corte generó posicionamientos de los más variados. Tanto los ar- gumentos a favor como en contra tenían en común invocar la defensa de los derechos hu- manos. Del tratamiento diferenciado y hasta contradictorio de los derechos humanos, nace el interés de realizar un análisis más profundo de las distintas preguntas que el caso genera. En este contexto, se estudian desde una perspectiva jurídica las tensiones que surgen entre la aplicación de los derechos humanos y las demandas de reconocimiento de la diversidad cultural de pueblos indígenas del norte argentino, prestando especial atención a las reivin- dicaciones de mujeres indígenas. Se analiza la respuesta que el ordenamiento jurídico brin- da en este caso, para valorar si la intervención de la justicia es respetuosa con los distintos derechos consagrados tanto en el ordenamiento jurídico nacional como internacional.L’any 2006 una sentència de la Cort de Justícia de Salta va transcendir l'àmbit merament jurídic per generar diferents posicionaments sobre el tractament de la diversitat cultural a Salta, una província del nord argentí. La Cort va declarar la nul·litat d'un judici que acusava un jove indígena d'haver abusat sexualment d'una menor indígena de la mateixa comunitat, qui es trobava embarassada en el moment de la denúncia. Per al màxim tribunal els jutges que van intervenir no havien prestat deguda atenció a les perícies antropològiques que indicaven que era costum del poble indígena que les dones comencessin la seva vida sexual després de la primera menstruació. La Cort fonamentava la seva decisió en l'obligació de respectar la diversitat cultural de l'imputat, reconeguda en la Constitució nacional i en instruments internacionals de drets humans. No obstant això, el codi penal argentí considera delicte mantenir relacions sexuals amb menors de 13 anys. La sentència de la Cort va generar posicionaments dels més variats. Tant els arguments a favor com en contra tenien en comú invocar la defensa dels drets humans. Del tractament diferenciat i fins a contradictori dels drets humans, neix l'interès de realitzar una anàlisi més profunda de les diferents preguntes que el cas genera. En aquest context, s'estudien des d'una perspectiva jurídica les tensions que sorgeixen entre l'aplicació dels drets humans i les demandes de reconeixement de la diversitat cultural de pobles indígenes del nord argentí, prestant especial atenció a les reivindicacions de dones indígenes. S'analitza la resposta que el l’ordenament jurídic ofereix en aquest cas, per valorar si la intervenció de la justícia és respectuosa amb els diferents drets consagrats tant en l'ordenament jurídic nacional com a internacional.
In 2006 a sentence of the Court of Justice of Salta transcended judicial context to generate different positioning over the treatment of cultural diversity in Salta, a province in the north of Argentina. The Court declared the nullity of a trial in which a young indigenous man was accused of sexual abuse to an underage girl from the same community, who was pregnant at the moment of the accusation. For the Supreme Court, the judges involved did not give the necessary importance to the anthropological reports which stated that it was a custom in that indigenous people that indigenous women begin their sex life after the first menses. The Court based its decision on the obligation of respecting the cultural diversity of the accused, expressed in the National Constitution and in instruments of International Human Rights. Nevertheless, the criminal code of Argentina pronounces as a crime to maintain sexual intercourse with a person under the age of thirteen years. The sentence of the Court caused different viewpoints. All the arguments, whether against of the judgment or not, had in common to appeal to the defense of the human rights. Different types of interpretations of the Human Rights produce a concern of carrying out a deeper analysis of the interrogations about this case. In this context, the conflicts produced by the applications of the Human Rights and the obligation of respecting the cultural diversity of indigenous people of the north of Argentina are carefully studied, paying special attention to the claims of indigenous women. The answer given by the legal order is analyzed, to observe whether the intervention of justice is respectful towards the different rights enshrined in national and international Law.
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Desceul, Lise. "La paire fait les pair·e·s : herméneutiques lesbiennes et représentations féministes de la femme hindoue." Thesis, Bourgogne Franche-Comté, 2018. http://www.theses.fr/2018UBFCH004.
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Cette analyse a pour but de dénoncer les mythes créateurs du féminin et du masculin hérités des politiques culturelles sexuelles érigées au creuset de la rencontre coloniale. L’étude de A Married Woman (Manju Kapur), Babyji (Abha Dawesar), Indian Tango (Ananda Devi), trois romans présentant le lesbianisme comme une stratégie féministe d’émancipation, permet de mettre au jour diverses dynamiques discursives, d’exploiter le concept de représentation, et d’interroger les catégories préexistantes. Ces trois romans sont en effet écrits par des femmes participant à la culture indo-hindoue, et proposent des héroïnes à la similarité troublante : brahmines, habitant Delhi et insatisfaites de l’immobilisme liberticide de leur genre. Le préjudice hétéropatriarcal gaine les individus plaqués à l’intersection de leurs appartenances identitaires diverses et superposées : le genre, la culture, la sexualité… Le chemin de ces héroïnes suit ainsi une évolution interrogeant les inventions patriarcales de l’identité de la femme indo-hindoue. Au-delà de la dénonciation des dérives de son essentialisation, c’est sa transgression qui est éblouissante, parce qu’elle est sexuelle et lesbienne, engageant ainsi les possibilités d’une altérité, d’une alternative, d’un devenir différent. Ces textes questionnent alors la poésie et l’efficacité d’une esthétique lesbienne, la validité démiurge d’une utopie lesbienne, et le symbolisme d’un motif qui unit femmes de papier et autrices de chair au sein d’un positionnement récusant la subalternité implicite de catégories oppressives et obsolètes. En s’emparant de l’ipséité, ces narrations introduisent une poétique queer défiant déterminismes, cristallisations, normes et hiérarchies. Elles ouvrent à des possibilités radicales et multiples d’existences, de créations, signalant la matérialité de marginalités subversives qui problématisent la notion même d’individu, envisagée dans sa perspective hypermoderneThis analysis aims at denouncing the original myths of the feminine and the masculine, inherited of the sexual cultural politics uprighted in the crucible of the colonial encounter. The study of A Married Woman (Manju Kapur), Babyji (Abha Dawesar), Indian Tango (Ananda Devi), three novels presenting lesbianism as a feminist strategy of emancipation, allows to excavate various discursive dynamics, to exploit the concept of representation, and to interrogate the preexisting categories. These three novels are indeed written by women belonging to the Indo-Hindu culture, and offer heroines with troubling similarities: Brahmines, Delhiites and dissatisfied with the repressions and inertia of their gender. The heteropatriarcal prejudice suffocates the individuals tackled at the intersection of their several and overlapping identity belongings: gender, culture, sexuality… These heroines’ paths hence follow an evolution interrogating the patriarchal inventions of the Indo-Hindu woman’s identity. Beyond the exposition and accusation of its essentialization’s deviations, it is its transgression which is dazzling, because it is sexual and lesbian, introducing the possibilities of an alterity, an alternative, a different becoming. These texts thus question the poetry and efficiency of a lesbian aesthetic, the demiurge validity of a lesbian utopia, and the symbolism of a pattern unifying the paper women and the women writers in a positioning rejecting the implicit subalternity of oppressive and obsolete categories. By getting a hold of ipseity, these narrations introduce a queer poetic defying determinisms, crystallizations, norms and hierarchies. They open to radical and multiple possibilities of living and creating, indicating the materiality of subversive marginalities which problematize the very notion of individual, envisioned in its hypermodern perspective
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Nandi, Miriam. "Gayatri Chakravorty Spivak." Universität Leipzig, 2018. https://ul.qucosa.de/id/qucosa%3A31261.
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Gayatri Chakravorty Spivak gilt als eine der Gründungsfiguren des postkolonialen Feminismus. Ihr Profil als postkoloniale Theoretikerin gewann sie mit der Veröffentlichung ihres Werkes In Other Worlds – Essays in Cultural Politics. In ihren Texten weist Spivak auf Widersprüche innerhalb der Nationen des Globalen Südens hin. Sie fokussiert, u. a. mit Hilfe der analytischen Konzepte Repräsentation (representation) und Subalternität (subaltern), insbesondere auf die problematische Rolle von Geschlechter- und Klassenverhältnissen in postkolonialen Widerstandsbewegungen, auf den Gegensatz zwischen den indischen Eliten und den unteren Bevölkerungsschichten und auf die gewaltsame Unterdrückung von Frauen des Südens.
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Inayatullah, Sohail 1958. "Understanding P.R. Sarkar : epistemic boundaries, critical commentaries and comparative analyses." Thesis, 1990. http://hdl.handle.net/10125/10117.
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MacKenzie, Matthew D. "Self-awareness issues in classical Indian and contermporary Western philosophy /." Thesis, 2004. http://proquest.umi.com/pqdweb?index=0&did=765934181&SrchMode=1&sid=4&Fmt=2&VInst=PROD&VType=PQD&RQT=309&VName=PQD&TS=1233714330&clientId=23440.
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"知識與眞實: 印度古代哲學知識論中知覺問題的比較硏究." 1994. http://library.cuhk.edu.hk/record=b5888120.
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論文(哲學碩士)--香港中文大學硏究院哲學學部,1994.參考文獻: leaves [1-2] (second group)
張美德.
Chapter 1. --- 導論
Chapter 1.1 --- 知覺問題在知識論中的重要性
Chapter 1.2 --- 印度哲學知識問題之起源
Chapter 1.2.1 --- 哲學的起始階段
Chapter 1.2.2 --- 非吠陀傳統哲學的萌芽
Chapter 1.2.3 --- 吠陀傳統哲學的發展
Chapter 1.2.4 --- 彌曼差學派
Chapter 1.2.5 --- 正理學派
Chapter 1.2.6 --- 早期的瑜伽行派
Chapter 1.2.7 --- 陳那開展的新因明
Chapter 2. --- 彌曼差學派知識論中的知覺問題
Chapter 2.1 --- 知識的來源
Chapter 2.2 --- 現量的性質
Chapter 2.2.1 --- 兩個層次的現量
Chapter 2.2.2 --- 知覺知識的定義與圼現的內容
Chapter 2.2.3 --- 知覺知識的判準
Chapter 2.3 --- 正確性與不正確性並非對立
Chapter 3. --- 正理學派知識觀的知覺知題
Chapter 3.1 --- 四種不正確知識
Chapter 3.2 --- 正確知識的四個來源
Chapter 3. 3 --- 現量的條件和對象
Chapter 3.3.1 --- 感覺器官及其對象
Chapter 3.3.2 --- 不能言說的現量
Chapter 3.3.3 --- 無誤的現量
Chapter 3.3.4 --- 決定的現量
Chapter 3.4 --- 現量與比量的相同作用
Chapter 4. --- 佛教瑜伽行派之量論
Chapter 4.1 --- << 瑜伽師地論>> 的三種量
Chapter 4.1.1 --- 比量
Chapter 4.1.2 --- 正教量
Chapter 4.1.3 --- 現量的三類反面條件
Chapter 4.1.4 --- 四種現量
Chapter 4.2 --- 陳那對量論的改革
Chapter 4.2.1 --- 說真現量
Chapter 4.2.2 --- 說似現量
Chapter 5. --- <<集量論 >>對別派之評與三糸的異同
Chapter 5 . 1 --- <<集量論 >>對別派之批評
Chapter 5.1.1 --- 彌曼差學派
Chapter 5.1.2 --- 正理學派
Chapter 5. 2 --- 知覺的活動禾口效用
Chapter 5 .3 --- 知覺知識的判準
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Gajula, Goutam. "The Rule of Sanctuary: Security, Nature, and Norms in the Protected Forests of Kerala, South India." Thesis, 2015. https://doi.org/10.7916/D8JW8CZ3.
Full textAbstract:
The aim of this dissertation is to understand how worries over nature’s degradation, ensuing securitization practices, and emergent norms intersect in environmental protected areas. It concerns the Nilgiri Biosphere in Kerala, South India, and how regimes of nature protection effect the lives of its human inhabitants, the Kurumba, a so-called primitive adivasi tribe. Combining ethnography with archival research, it asserts that the labors and logics of nature protection, present and past, participate in a distinctly liberal problematic of competing securities, manifest in the tension between sovereign discretions and the freedoms of legal rights and market interests. This study makes two overarching claims. First, that during the colonial era, nature’s inessential character allowed for flexibilities in legal interpretation that furthered imperial ambitions. In the silence of the law, norms mediated by colonialist pejoratives operated to satisfy those ambitions, while supplementing the knowledge necessary for government. Second, analysis of recent environmental movements and ecological projects surrounding the Nilgiri Biosphere shows how norms derived from civil society are produced to intervene between security prerogatives and social freedoms. The upshot of these normative practices, I argue, is to depoliticize natures and agencies, while extending and intensifying security’s command of unruly natures. While ensuring lives lived in accordance to it, this normativity endangers those who fall short of or otherwise elude it. To understand this endangerment, I provide an interpretation of adivasi resistances and rejections, in particular the Kurumba turn to illicit cultivation of ganja in the Biosphere’s core area. I contextualize this turn within the history of forest-adivasi relations, recent adivasi actions elsewhere within the Nilgiri Biosphere, and the global discourses of indigenous peoples and the environment. I argue that by operating not through a putative politics of rights and interest, but through counter-conducts and illegalities, the Kurumba present a challenge to the political as such.
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Dasti, Matthew Roe. "Rational belief in classical India : Nyaya's epistemology and defense of theism." Thesis, 2010. http://hdl.handle.net/2152/ETD-UT-2010-05-757.
Full textAbstract:
Nyāya is the premier realist school of philosophy in classical India. It is also the home of a sophisticated epistemology and natural theology. This dissertation presents a distinctive interpretation of Nyāya’s epistemology and considers how it may be developed in response to various classical and contemporary challenges. I argue that it is best understood as a type of reliabilism, provided relevant qualifications. Moreover, I show that a number of apparently distinct features of Nyāya’s approach to knowledge tightly cohere when seen as components of a thoroughgoing epistemological disjunctivism. I defend Nyāya epistemology as a viable contemporary option, illustrating how it avoids problems faced by generic reliabilism. In the second portion of the dissertation, I examine the way in which Nyāya’s knowledge sources (perception, inference, and testimony) are deployed in support of a theistic metaphysics, highlighting Nyāya’s principled extension of its views of knowledge acquisition. In an appendix, I provide a full translation and commentary on an argument for God’s existence by Vācaspati Miśra (a 10th century philosopher who is unique in having shaped several distinct schools), found in his commentary on Nyāya-sūtra 4.1.21.text
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Gogineni, Bina Suzanne. "God and the Novel in India." Thesis, 2011. https://doi.org/10.7916/D8R78NDJ.
Full textAbstract:
The novel especially the realist novel has been generally understood as a secular, disenchanted form, but the history of the Indian novel complicates this view. A seminal trajectory of realist novels situated in India, by native and non-resident writers alike, presents a perception of God in the daily that is rooted in Indian religious traditions in contradistinction to the deus absconditus European realist novel which has generally restricted itself to the secular sphere. Despite the conspicuous and consequential enchantment of the Indian novel, even postcolonial literary critics have followed in the critical tradition that takes secularism to be the precondition of the novel and dismisses instantiations of religion as mere anomaly, symptom, or overlay. I contend that the powerful realism brought to India by the British novel was immediately injected with a strong dose of enchantment drawn from the popular religious and mythopoetic imagination. The novel invited God to come down to earth to become more real and more compatible with a self-consciously secularizing India unwilling to dispense with its spiritualism; reciprocally, God's presence in the naturalist novel engendered a radically new sense of both the genre and reality. Of all the existing art forms in India, it was only the realist novel with its worldly orientation that could give shape to the profane illumination in everyday life and provide a forum for the praxis of enchantment. The Indian novel was part of a larger phenomenon in which the enchanted worldview became the grounds for independence from England whose disenchanted ethos was understood as the underpinning and justification for its imperialism. Not surprisingly, the place namely, Bengal and that birthed the novel also sparked India's anti-colonial struggle and its religious revival and reform movements. The novel in particular was seen as a privileged form for preserving a spiritualized cosmology, renovating it in some ways, and using it to enable Indian sovereignty. Straddling both the British and the Indian, the worldly and the spiritual, the novel offered a unique opportunity for cultivating a modern religious sensibility. By analyzing the various literary techniques my novelists deploy to enchant a putatively disenchanted form in a (post)colonial context, I rediscover overlooked possibilities for the novel-writ-large. The trajectory I analyze teaches us that mimetic realism can offer a more congenial home to religious enchantment than the non-mimetic experimental modes, such as magical realism, usually considered more apt. My project charts the course of what I call the enchanted realist novel tradition via five seminal novels set in India and published between 1866 and 1980. In this arc, divinity is first made immanent in the phenomenal world, then it becomes internalized, only to meet with a birfurcated fate in the mid-twentieth century. The indigenous writers continue with realist first-order rendering of the divine in the daily, whereas the more international novelists formally distance themselves from the felt enchantment of the first order they struggle to represent. Another way to view that bifurcation: as the disenchanted, statist worldview comes to prevail in the national imaginary at Independence, the enchanted novel must henceforth either restrict itself to tiny local pockets of extant enchantment; or, if the novel still has ambitions to be a national allegory, it must register disenchantment as the nearly thorough-going a priori to what now can only be called a deliberate re-enchantment.