Contributed articles on Indic philosophy, Vedic grammer, and classical Sanskrit literature; includes some on the life of Kr̥ṣṇa Mādho Jha, Sanskrit scholar.

Biography of Jiddu Krishnamurti, 1895-1986, Indian philosopher.

Treatise with auto-commentary on Dvaita philosophy.

Explanation of terms in Mīmāṃsā, an orthodox school in Hindu philosophy.

Neo-Nyaya treatise on verbal testimony, presenting semantic approaches to Sanskrit case and suffix; includes seven Sanskrit commentaries and exhaustive introduction in English.

Research work on birth place of Śaṅkarācārya, Hindu philosopher.

Study of a classical commentary on Sāṅkhyakārikā of Īśvarakr̥ṣṇa, basic work on Sankhya philosophy.

Comprises 82 critical essays represent the lectures delivered in Andhra University, Karnataka University and other centres of studies.

Interpretation of Brahmasūtra of Bādarāyaṇa from Advaita view point.

On theory of reasoning in Nyaya and Vaiśeṣika school of Hindu philosophy.

Many different professionals play a key role in maintaining welfare in a welfare society. These professionals engage in moral judgements when using (new) technologies. In doing so, they achieve that radical responsibility towards the other that Levinas describes as being at the very core of ethics. Also, professionals try to assess the possible consequences of the involvement of specific technologies and adjust their actions in order to ensure ethical responsibility. Thus, ethics is necessary in order to obtain and sustain one's (...) professionalism. This presents care institutions with the challenge to design work processes and technology work in ways that include a sense of ‘the Other’ and make moral judgement an indispensable part of professional competence in technology. This article provides new understandings of the way ethics are involved in care institutions. Nurses’ moral judgements are sophisticated with regard to ethical perspectives. In hospitals, nurses combine Latour's notion of symmetry in human/technology relations with an ethics implying ethical priority to human beings over other beings. This combination of ethics is not only sophisticated; it is also paradoxical, as it puts together mutually contradictory ethics. Instead of causing moral confusion, this ethical paradox is employed to produce a particularly refined notion of care situations, allowing nurses’ care to include patients and technology alike. (shrink)

Sanskrit text with autocommentary on Advaita philosophy by Kr̥ṣṇapaṇḍita, 18th century: based on rare manuscripts.

Study of Śrībhāṣya of Rāmānuja, 1017-1137, commentary on Brahmasūtra of Bādarāyaṇa, aphoristic work on Vedanta philosophy.

On the fundamentals of Advaita school in Hindu philosophy.

Hagiography of Sankaracarya, the exponent of Advaita philosophy.

John McDowell argues for minimal empiricism via using the notion of second nature of human beings. I should like to invite him to discuss Helmuth Plessner's Philosophical Anthropology in order to elaborate a more substantial conception of second nature. McDowell seems to think that it is adequate for his more epistemological aim to remind us of second nature as though it were to be taken for granted. But I think, following Plessner, that this right reminder needs a therapeutic elaboration in (...) Kant's sense of propaedeutics. What had been called our second nature found itself being questioned in order to limit the range of ways of treating the self we can authorize. (shrink)