The papers published in this volume were originally read and discussed at a three day seminar sponsored by the Canadian Society for the Study of Religion/Societie Canadienne des Sciences Religieuses at Laval University, Quebec City, Quebec, May 28th to 30th, 1976. This seminar served the important function of bringing together the majority of the Canadian scholars who specialize in Indian Philosophy and Religion. The topic, Language was chosen a year earlier so that advance study on a common theme could be undertaken by all who participated. Some thirty professors, as well as a few senior graduate students, engaged in the discussion. An additional and important feature of the seminar was that since it was held during the Learned Societies meetings, a number of Western scholars with an interest in language were able to listen in to the thinking of their Eastern colleagues. This provided the basis for some interesting and informed dialogue.

What can the philosophy of language learn from the classical Indian philosophical tradition? As recently as twenty or thirty years ago this question simply would not have arisen. If a practitioner of analytic philosophy of language of that time had any view of Indian philosophy at all, it was most likely to be the stereotyped picture of a gaggle of navel gazing mystics making vaguely Bradley-esque pronouncements on the oneness of the one that was one once. Much work has been done in the intervening years to overthrow that stereotype. Thanks to the efforts of such scholars as J. N. Mohanty, B. K. Matilal, and Karl Potter, philoso phers working in the analytic tradition have begun to discover something of the range and the rigor of classical Indian work in epistemolgy and metaphysics. Thus for instance, at least some recent discussions of personal identity reflect an awareness that the Indian Buddhist tradition might prove an important source of insights into the ramifications of a reductionist approach to personal identity. In philosophy of language, though, things have not improved all that much. While the old stereotype may no longer prevail among its practitioners, I suspect that they would not view classical Indian philoso phy as an important source of insights into issues in their field. Nor are they to be faulted for this.

The Oxford Handbook of Indian Philosophy tells the story of philosophy in India through a series of exceptional individual acts of philosophical virtuosity. It brings together forty leading international scholars to record the diverse figures, movements, and approaches that constitute philosophy in the geographical region of the Indian subcontinent, a region sometimes nowadays designated South Asia. The volume aims to be ecumenical, drawing from different locales, languages, and literary cultures, inclusive of dissenters, heretics and sceptics, of philosophical ideas in thinkers not themselves primarily philosophers, and reflecting India's north-western borders with the Persianate and Arabic worlds, its north-eastern boundaries with Tibet, Nepal, Ladakh and China, as well as the southern and eastern shores that afford maritime links with the lands of Theravda Buddhism. Indian Philosophy has been written in many languages, including Pali, Prakrit, Sanskrit, Malayalam, Urdu, Gujarati, Tamil, Telugu, Bengali, Marathi, Persian, Kannada, Punjabi, Hindi, Tibetan, Arabic and Assamese. From the time of the British colonial occupation, it has also been written in English. It spans philosophy of law, logic, politics, environment and society, but is most strongly associated with wide-ranging discussions in the philosophy of mind and language, epistemology and metaphysics (how we know and what is there to be known), ethics, metaethics and aesthetics, and metaphilosophy. The reach of Indian ideas has been vast, both historically and geographically, and it has been and continues to be a major influence in world philosophy. In the breadth as well as the depth of its philosophical investigation, in the sheer bulk of surviving texts and in the diffusion of its ideas, the philosophical heritage of India easily stands comparison with that of China, Greece, the Latin west, or the Islamic world.

One of the first philosophers to relate Indian philosophical thought to Western analytic philosophy, Jaysankar Lal Shaw has been reflecting on analytic themes from Indian philosophy for over 40 years. This collection of his most important writings, introduces his work and presents new ways of using Indian classical thought to approach and understand Western philosophy. By expanding, reinterpreting and reclassifying concepts and views of Indian philosophers, Shaw applies them to the main issues and theories discussed in contemporary philosophy of language and epistemology. Carefully constructed, this volume of his collected writings, shows the parallels Shaw draws between core topics in both traditions, such as proper names, definite descriptions, meaning of a sentence, knowledge, doubt, inference and testimony. It captures how Shaw uses the techniques and concepts of Indian philosophers, especially the followers of the Navya-Nyaya, to address global problems like false belief, higher order knowledge and extraordinary perception. Exploring timeless ideas from Indian thought alongside major issues in contemporary philosophy, Shaw reveals how the two traditions can interact and throw light on each other, providing better solutions to philosophical problems. He has also reflected on modern issues such as freedom, morality and harmony from the classical Indian thought. Featuring a glossary and updates to his writings,The Collected Writings of Jaysankar Lal Shaw: Indian Analytic and Anglophone Philosophy also includes new work by Shaw on the relationship between Indian and analytic philosophy today.

Drawing on Indian discussions of public and practical reason, the book argues that individual, moral, and political identity is a formation of reason.

With an inside view from an expert in the field and a clear and engaging writing style, Asian Philosophies, Seventh Edition invites students and professors to think along with the great minds of the Asian traditions. Eminent scholar and teacher John M. Koller has devoted his life to understanding and explaining Asian thought and practice. He wrote this text to give students access to the rich philosophical and religious ideas of both South and East Asia. New to this seventh edition: Added material on Confucianism, including focused coverage of (1) the Analects and society and (2) ren and nature; Additional information on Theravada Buddhism, Vajrayana Buddhism, and Zen Buddhism as well as new in-depth coverage of ecological attitudes in Buddhism; Expanded coverage of ecological attitudes in all of the Asian traditions; Brief excerpts from primary sources to help better explain the key concepts; Added timelines for essential texts in each tradition; Improved Glossary and Pronunciation Guide; Additional text boxes, to help students quickly understand key ideas, texts, and concepts; Updated Further Reading sections.