1. Premadharma o Rāsalīlā.-- 2. Bedānta o bijñāna ebaṃ Jagadgurura ābirbhāba.-- 3. Upanishad-brahmatattva ebaṃ yājñabalkyera advaitabāda.-- 4. Upanishad-jaṛa o jībatattva.-- 5. Karmabāda o janmāntara, abatāratattva ebaṃ prakr̥ta yoga ki? -- v. 6. Sāṃkhya paricaẏa, Buddhadebera 'nāstikatā' ebaṃ buddhi o bodhi. -- v. 7. Gītāẏa Īśvarabāda, Raṅgamatī, ebaṃ Meghadūta (mūla o padyānubāda).

Study of Nītimañjarī, work on Hindu ethics by Dyādviveda, 15th cent.

Exhaustive study on the philosophy of R̥gveda, Hindu canonical text.

Study of Yogasūtra of Patañjali and Vyāsabhāṣya, commentary on Yogasūtra by Vyāsa.

On the concept of Ātman in Hindu philosophy.

Transcript of speeches by a Hindu philosopher, chiefly on Hindu philosophy and Hinduism.

Recent developments of transcendental arguments reflect the struggle to accommodate Stroud’s devastating objection by giving up of failed expectations in providing a proof of what the external-world skeptic calls into question: knowledge of the existence of the outside world. Since Strawson capitulation in 1984, the truth-direct transcendental arguments gave way to modest belief-direct transcendental arguments that concedes that truth-direct transcendental arguments are doomed to fail to establish ambitious conclusions about reality, but at the same time hold that they can nonetheless (...) successfully establish modest conceptual connection between the major beliefs within our conceptual scheme. This article seeks the “reactionary” rehabilitation of the old hubris: a new defense of the truth-direct transcendental argument. I set forth a new reconstruction of Kant’s Refutation as successful truth-directed transcendental argument that meets Stroud’s objection. As several papers and books about the theme, this article is of a systematic and of a historical nature by connecting the contemporary debate about transcendental argument with Kant’ philosophy. (shrink)

What different relativist claims about a given domain are to be distinguished? Which of them is best placed to account for intuitive facts about disagreement in that domain? In a recent paper in this journal, ‘Indexical Relativism versus Genuine Relativism’ (2004), Max Kölbel distinguishes two forms of relativism, andargues that one of them, indexical relativism, faces problems in accounting for disagreement. In the first part of this discussion I present my own taxonomy of relativist positions in a given domain, which (...) is based on David Lewis’s 1980 essay, and I compare it with Kölbel’s and other recent suggestions. In the second part, I argue that the presuppositional defence of indexical relativism against related objections that I have elaborated elsewhere is also effective against Kölbel’s recent charges. (shrink)

In this article I argue not only for the value of hermeneutics today but also, and especially, how the crucial gesture of hermeneutics is that of changing the subject for the sake of our today. Surveying briefly the main lines of hermeneutical positions along its history and critiques, and connecting these critiques to the discrepancy between theory and practice, between interpretation and the need to change the world, the article proposes that our reality today, reshaped through globalization and the virtual, (...) is performed as a hermeneutics of history. The challenge for today’s hermeneutics is to work out categories for understanding the present as on-going in a world that tends to capture and distort more and more the meaning of freedom of thought. In the final section, I propose a hermeneutics of the on-going, of gerundive time, partially under the inspiration of Paul Celan, as a response that develops the meaning of the freedom of thought. A defense of nearness and how to think in narrow nearness to the on-going is discussed. (shrink)

Hombres y, engranajes discute con pasion las ilusiones del Progreso, el fetichismo de la ciencia y, de la maquina, la sobrevaloracion de lo puramente mental y el desprecio de las emociones, los sentimientos, mitos y suenos que vienen del inconsciente. A esta cosificacion y alienacion del mundo Sabato le opone las esperanzas y frustraciones del hombre concreto, la legitimidad del arte, la literatura y el pensamiento poetico como camino de recuperacion humanista. Y para ello Sabato apela a los grandes pensadores (...) existencialistas, desde San Agustin y, Pascal, Dostoievski, Kierkegaard, Nietzsche, hasta Berdiaiev, Buber y Jaspers.Atacado en el momento de su aparicion por positivistas y cientificistas, y por los partidarios de autoritarismos de derecha e izquierda, Hombres Y engranajes puede ser leido hoy, con la distancia y la decantacion que permiten los treinta anos transcurridos desde su publicacion inicial en 1951, como una pieza de verdadera y apasionante reflexion literaria. (shrink)

Omnipresent in popular culture, especially in film and literature, the theme of the 'end of the world' is often rejected from contemporary philosophy as hysterical apocalyptism. This volume attempts to show that it is vital that we address the motif of the 'end' in contemporary world – but that this cannot be done without thinking it anew.

A metáfora do ciborgue é um constructo epistêmico relativamente recente. Publicado em 1985, o Cyborg Manifesto, de Donna Haraway, mobilizou o imaginário acadêmico-cultural apontando para a emergência do híbrido de máquina e organismo, indicando o nó produzido nas linhas de sentido históricas, vivenciadas na fusão entre técnicas (bio-info-cogno) e nós, os organismos vivos; tornando-se, assim, matriz da filosofia ciborgue. Academicamente, coube a Thierry Hoquet anatomizar o ciborgue na obra Filosofia Ciborgue: pensar contra dualismos (publicada em Português no ano de 2019 (...) e, no original, em 2011), fenômeno este que aparece no século XX com características próprias, desafiando categorias epistemológicas estanques, cuja pretensão é definir os limites entre o humano e o não humano, entre o que é próprio da natureza e o que é parte da cultura. (shrink)

Articles chiefly on the Bratachāri Movement, founded and popularised by Gurusadaẏa Datta, 1882-1941; includes articles on nationalism with special reference to Bengal, India.

Islamic philosophy; Muslim theology; Islam; doctrines.

Some philosophers seem to think that borderline cases provide further cases of apparent faultless disagreement. My aim here is to argue against such a suggestion. I claim that with respect to borderline cases, people typically do not respond by taking a view—unlike what is the case in genuine cases of apparent faultless disagreement. I argue that my claim is indeed respected and actually accounted for by paradigm cases of semantic and epistemic views on the nature of vagueness. And I also (...) argue that my claim turns out to be, initial appearances notwithstanding, compatible with other claims in the literature—to the effect that, in appropriate circumstances, there are indeed, or there might well be, “macho,” admissible, forced, and hesitant responses to borderline cases. (shrink)

Timothy Williamson famously offered an argument from these Tarskian principles in favor of bivalence. I show, dwelling on (Andjelkovic & Williamson, 2000), that the argument depends on a contentious formulation of the Tarskian principles about truth (and falsity), which the supervaluationist can reject without jeopardizing the Tarskian insight. In the mentioned paper, Adjelkovic and Williamson argue that, even if the appropriate formulation seems to make room for failure of bivalence in borderline cases, this appearance is illusory, once one grants an (...) independent further principle involving biconditionals. I finally argue that the formulation of this is, however, contentious in a similar manner. (shrink)

Abstract:Pedro Erber and Facundo Vega speak with Marcia Sá Cavalcante Schuback about Heidegger's influence on philosophy in Brazil and beyond.