In this book, Professor Mohanty develops a new interpretation of the ontology and nature of Indian philosophical thinking. Using the original Sanskrit sources, he examines the concepts of consciousness and subjectivity, and the theories of meaning and truth, and explicates the concept oftheoretical rationality that underlies the Indian philosophies. The author brings to bear insights from modern Western analytical and phenomenological philosophies, not with a view to instituting direct comparisons but in order to interpret Indian thinking. In doing so, he highlights some verydistinctive features of Indian thinking.

This book examines, above all, the relationship between reason and Vedic revelation, and the philosophical responses to the idea of the Veda. It deals with such topics as dharma, karma and rebirth, the role of man in the universe, the motivation and justification of human actions, the relationship between ritual norms and universal ethics, and reflections on the goals and sources of human knowledge. Halbfass presents previously unknown materials concerning the history of sectarian movements, including the notorious “Thags” (thaka), and relations between Indian and Iranian thought. The approach is partly philosophical and partly historical and philological; to a certain extent, it is also comparative. The author explores indigenous Indian reflections on the sources, the structure and the meaning of the Hindu tradition, and traditional philosophical responses to social and historical realities. He does not deal with social and historical realities per se; rather, basing his work on the premise that to understand these realities the reflections and constructions of traditional Indian theorists are no less significant than the observations and paradigms of modern Western historians and social scientists, he explores the self-understanding of such leading thinkers as Sankara, Kumarila, Bhartrhari and Udayana.

Jonardon Ganeri tells the story of a fascinating period in intellectual history, when Indian philosophy moved into the modern era. Philosophers no longer defer to ancient authorities, but draw upon their insights to seek a true understanding of knowledge, self, and reality. This missing chapter in the development of modernity can at last be read.

This volume conveys that Indian philosophy has intricate and complex metaphysical and epistemological theories as other philosophies and that these disciplines – epistemology and metaphysics – are an essential part of Indian philosophy.

Broadly Speaking The Term Tradition Has Mostly Sociological Aspects And To Some Extent Representation Of Nation S Cultural Heritage. In Fact No Tradition Can Afford To Remain Static. However, We Do Come Across Certain Age-Old Traditions Which Have Withstood The Onslaught Of The Imported Ideas. They Are Usually Religious And Philosophical. Even After Many Centuries Indian Philosophical Tradition Has Not Changed Its Stance, Though It Goes Without Saying Or Dispute That The Format Seems To Have Preferred Alternations. This Could Be Owing To The Pressing Need Of The Time And Though Meagrely, The Western-Eastern Cultural Cross Fertilization. The Credit Goes To The Modern Indian Thinkers And Philosophers For Having Created A New And Suitable Paradigm. This Work Is An Attempt To Analyse The Major Viewpoints Of Some Philosophers, Who Have Drawn Inspiration From The Vedic Thought. Contents Chapter 1: Introduction; Chapter 2: Traditions In The Vedic And Post-Vedic Periods; Chapter 3: Contemporary Indian Philosophers; Chapter 4: Conclusion.

Bringing the analytical approach of modern philosophy to bear upon the literature of ancient and classical India, Ganeri explains and explores the central methods, concepts and devices of a rich, sophisticated philosophical tradition.