Revision of the author's thesis (Ph. D.--Kāśī Hindu Viśvavidyālaya, 1994) under title: Śaktiviśishṭādvaita Vedānta, eka samīkshātmka anuśīlana.

Study of Vīraśaiva commentary on Brahmasutra along with the fundamentals of other systems on Hindu philosophy.

In this paper, I argue that morality might bear on belief in at least two conceptually distinct ways. The first is that morality might bear on belief by bearing on questions of justification. The claim that it does is the doctrine of moral encroachment. The second, is that morality might bear on belief given the central role belief plays in mediating and thereby constituting our relationships with one another. The claim that it does is the doctrine of doxastic wronging. Though (...) conceptually distinct, the two doctrines overlap in important ways. This paper provides clarification on the relationship between the two, providing reasons throughout that we should accept both. (shrink)

About the relationship of the two traditions of Platonic interpretation the indirect and the direct traditions, the written dialogues and the unwritten doctrines.

The Bhagavadgita is one of the most renowned texts of Hinduism because it contains discussions of important issues such as liberation and the nature of action as well as the revelation of the Krishna as the highest god and creator of the universe. It is included in the ancient Indian Mahabharata epic at one of its most dramatic moments, that is, when the final battle is about to begin. In contrast to many other studies, this book deals with the relationship (...) between the Bhagavadgita and its epic contexts. On the basis of a thorough analysis of the text Angelika Malinar argues that its theology delineates not only new philosophical concepts and religious practices but also addresses the problem of righteous kingship and appropriate use of power. Malinar concludes by considering the Bhagavadgita's historical and cultural contexts and those features of the text that became paradigmatic in later Hindu religious traditions. (shrink)

It seems that I often say things that might mistakenly be thought to identify me as an adherent of the radical neuron doctrine. I take the opportunity to explain my position more clearly and argue that many apparent conflations of the radical and trivial neuron doctrines are merely the result of misunderstanding what is meant when neuroscientists talk about the relations between different levels of description. It follows that there may be considerably fewer followers of the radical doctrine than Gold (...) & Stoljar suggest. (shrink)

Excerpt from La Philosophie Contemporaine en France: Essai de Classification des Doctrines L' origine de cet essai fut un coms professe en 1908 a l'universite nouvelle de Bruxelles sur Les g: andee tendances de la philosqnhz'e francaise contemporaine. Il nous plait de nous rappeler que la premiere esquisse de ce livre consacre a la pensee francaise fut tracee a la demande d'amis belges et pour un public belge. Plus tard, nous avons renouvele l'entreprise, avec plus d'am pleur, a l'ecole des (...) Hautes Etudes Sociales, dans un cours professe en 1909-1910. Nous n'aurions jamais songe a reprendre et a developper ces lecons, si la guerre ne nous avait paru leur donner une opportunite et comme une portee nouvelles. About the Publisher Forgotten Books publishes hundreds of thousands of rare and classic books. Find more at www.forgottenbooks.com This book is a reproduction of an important historical work. Forgotten Books uses state-of-the-art technology to digitally reconstruct the work, preserving the original format whilst repairing imperfections present in the aged copy. In rare cases, an imperfection in the original, such as a blemish or missing page, may be replicated in our edition. We do, however, repair the vast majority of imperfections successfully; any imperfections that remain are intentionally left to preserve the state of such historical works. (shrink)

The identities, customs and habits of religious congregations are tightly connected to the history of these congregations and to the specific religious tradition or denomination they consider themselves to be a part of. They are also shaped by the legislative and bureaucratic regulations and processes of the secular society that is surrounding them. The aim of this study is to further our knowledge of some of these aspects of Jewish life as they relate to the Jewish Community of Helsinki in (...) the period 1930–70 by showcasing two examples that emerged as a result of the rising number of intermarriages in the congregation. (shrink)

Recent scholarship has drawn attention to John Rawls’s concern with stability—a concern that, as Rawls himself notes, motivated Part III of A Theory of Justice and some of the more important changes of his political turn. For Rawls, the possibility of achieving ‘stability for the right reasons’ depends on citizens possessing sufficient moral motivation. I argue, however, that the moral psychology Rawls develops to show how such motivation would be cultivated and sustained does not cohere with his specific descriptions of (...) ‘pluralist ’ doctrines. Considering Rawls’s claims that ‘most’ citizens—both in contemporary liberal democracies and in the well-ordered society—possess such doctrines, this incompatibility threatens to undermine his stability arguments. Despite the enormous importance of pluralist doctrines and the potential difficulties they pose for Rawls’s project, remarkably little attention has been paid to them. By critically examining these difficulties, the article begins to address this oversight. (shrink)

Principles of biological psychology -- Criminology -- Toward an ethic without doctrines -- Moral forces -- Mediocre man.

Logical Criticism of Buddhist Doctrines is a ‘thematic compilation’ by Avi Sion. It collects in one volume the essays that he has written on this subject over a period of some 15 years after the publication of his first book on Buddhism, Buddhist Illogic. It comprises expositions and empirical and logical critiques of many (though not all) Buddhist doctrines, such as impermanence, interdependence, emptiness, the denial of self or soul. It includes his most recent essay, regarding the five skandhas doctrine.

Framed as a consideration of the other contributions to the present volume of the Journal of Indian Philosophy, this essay attempts to scout and characterize several of the interrelated doctrines and issues that come into play in thinking philosophically about the doctrine of svasaṃvitti, particularly as that was elaborated by Dignāga and Dharmakīrti. Among the issues thus considered are the question of how mānasapratyakṣa (which is akin to manovijñāna) might relate to svasaṃvitti; how those related doctrines might be brought to (...) bear with respect to some problems addressed with reference to the further doctrine (also closely related to svasaṃvitti) concerning pramāṇaphala; and the distinctiveness of Dharmakīrti’s sahopalambhaniyama argument for svasaṃvitti. A question recurrently considered throughout the essay has to do with whether (following Akeel Bilgrami) svasaṃvitti reflects a perceptual or a constitutive understanding of self-awareness. (shrink)

We present an argument-based formalism of contract dispute resolution following a modern view that the court would resolve a contract dispute by enforcing an interpretation of contract that reasonably represents the mutual intention of contract parties. Legal doctrines provide principles, rules and guidelines for the court to objectively arrive at such an interpretation. In this paper, we establish the appropriateness of the formalism by applying it to resolve disputes about performance relief with the legal doctrines of impossibility and frustration of (...) purpose in common laws of contract. The formalism is based on modular argumentation, a recently proposed extension of assumption-based argumentation for modelling contract dispute resolution. (shrink)

The study deals with the matter of three of the most puzzling doctrines of Baruch Spinoza’s system, the so-called ‘final doctrines’, which are intuitive knowledge, intellectual love of God, and the eternity of the (human) mind. Contrary to many commentators, but also in concordance with many others, this account strives to affirm the utmost importance of these doctrines to Spinoza’s system as a whole, but mostly to his ethical theory. Focusing specifically on the cultivation of the human mind, the paper (...) offers partial analyses of the central notions of these doctrines and their conceptual contexts. It is argued that the cultivation of the human mind, i.e., its determination to its perfect activity, should be considered as Spinoza’s ultimate ethical goal, and that the mind truly only advances to this goal by means of these cognitive, affective, and intellectual transformations of thinking. (shrink)

In this paper I provide a comparative analysis of Augustine's and Paul Tillich's doctrines of Original Sin. I argue that Augustine's doctrine is deeply flawed in ways corrected for by Tillich.

This contribution discusses Leibniz’s views on key Christian doctrines which were surrounded, in the early modern period, by particularly lively debates. The first section delves into his defence of the Trinity and the Incarnation against the charge of contradiction, and his exploration of metaphysical models capacious enough to accommodate these mysteries. The second section focuses on the resurrection and the Eucharist with special regard to their connections with Leibniz’s metaphysics of bodies. The third section investigates Leibniz’s position on predestination, grace, (...) salvation, and damnation. It comes to the conclusion that salvation, for Leibniz, does not ultimately depend on believing a set of true doctrines, but on a practical attitude: the love of God above all things. Leibniz’s theology is thus fundamentally a theology of love which is ultimately practical, and tries to be both universalist and Christian. (shrink)

In his last works, John Rawls explicitly argued for an overlapping consensus on a family of reasonable liberal political conceptions of justice, rather than just one. This ‘Deep Version’ of political liberalism opens up new questions about the relationship between citizens’ political conceptions, from which they must draw and offer public reasons in their political advocacy, and their comprehensive doctrines. These questions centre on whether a reasonable citizen’s choice of political conception can be influenced by her comprehensive doctrine. In this (...) paper I present two models of the relationship, which give contrasting answers to these questions, and defend the model that is more permissive with regard to the influence of comprehensive doctrines. This has important implications for our understanding of Rawlsian political liberalism, and reduces the force of objections that have been offered by theorists sympathetic to religion. (shrink)

In lieu of an abstract, here is a brief excerpt of the content:REVIEW SYMPOSIUM 327 claims. And both these tasks, perhaps more especially the former, are of urgent importance for the Christian theological community today. University of Notre Dame Notre Dame, Indiana PAUL J. GRIFFITHS WII,LIAM CHRISTIAN AND COMMUNITY DOCTRINES W ILLIAM CHRISTIAN'S book Doctrines of Religious Communities * is a vital contribution to the philosophy of religion, for a number of reasons. First, it goes beyond the individualism that secretly (...) underlies much writing in the field, where in effect the reader is invited to make judgments in isolation. Here he consciously addresses the problems raised by supposing realistically that we are dealing for the most part with more or less recognizable traditions and subtraditions embodied in various communities. Second, the logic of doctrinal claims has not been explored systematically before in relation to both their truth (or rightness, where they incorporate practical tenets) and their authenticity, as genuine do.ctrines of a given community. Third, the book raises some vital questions about the present shape of the world. For instance, the way in which the analysis fits non-religious but analogous cases (e.g. Romanian Marxism) is important; as also the question of how modern eclecticism fits into the picture. Moreover, it leads us to reflect on what happens when a community cannot decide whether certain doctrines or claims are authentic. One of the models Christian contemplates is represented as T/R-A, namely "}'or any sentence (s), ifs is true or right, then s is an authentic doctrine of the community": he offers this as a logical possibility though it is quite doubtful if any community holds it. He uses it to illuminate the alternative A-T/R. It is possible of course to make T/R-A more plausible by placing a restriction on the kind of truth or rightness involved, namely if it "New Haven: Yale University Press, 1987. 328 REVIEW SYMPOSIUM were in the same class as community doctrines, as defining a worldview and mode of conduct. Most truths of science would not be included, but some generalizations might he, e.g. statements about the srale of the universe or the evolution of homo sapiens which might be held to possess existential impact and a cosmological significance relevant to humanity's "place" in the universe. Christian deals with such problems in treating what he describes as alien secular claims, that is, claims which arise out of secular knowledge, and which may attract a positive evaJuation from the religious community. The evaluation itself would belong to the community 's doctrines and it would (let us suppose) commend the findings of science, for example as aiding a more discriminating worship of the Creator. But I think there is a discomfort in spiritual and intellectual life which arises because we typically belong to more than one community. Let us look upon the most typical primary communities as being four in number-the religious (or ideological) community, the nation, the world of science and practical knowledge, and humanity as a whole. the last is less developed in much human consciousness, but it is at least flickeringly there in most human beings. In modem times loyalties have been sectionalized by the nation State, which is manifested in a mosaic across the planet's surface embracing all human beings. Now it is often the case, and was more so in the past, that nation and religion were made artificially to coincide: to be an English citizen was to be an Anglican: as now you are supposed to be a Marxist if you are a Romanian. At the same time in most countries, through the agency of the State, there is universal education in which to some degree or other a person is inducted into the community of science and practical knowledge. The different communities tend to be in conflict, and so the individual is easily tom. Let me first, before tackling these issues, say a word about the notions of religion and ideology. It appears to me obvious that in many respects ideologies such as Marxism fulfil a function, or set of functions, very similar to those fulfilled by religions. Moreover, Marxisms are often in severe conflict with, and opposition to, religions... (shrink)