The tradition of Nyāya philosophy centers on a dispassionate quest for truth which is simultaneously connected to soteriological and epistemic aims. This article shows how Vācaspati Miśra brings together the soteriological concept of dispassion with the discourse practices of debate, as a response to Buddhist criticisms in Dharmakīrti’s Vādanyāya. He defends the Nyāyasūtra’s stated position that fallacious reasoning is a legitimate means for a debate, under certain circumstances. Dharmakīrti argues that such reasoning is rationally ineffective and indicates unvirtuous qualities. For (...) Vācaspati, fallacies are a way to prevent the spread of morally weighty falsehoods when no other method is available to a debater. After showing textual relationships between Vācaspati’s defense and Dharmakīrti’s earlier criticism, it evaluates their arguments, concluding that Vācaspati’s position involves irresolvable tensions with other Nyāya commitments. (shrink)

Śankara did not comment on the first s ū tra in his Brahmas ū trabh āṣ ya, which was a common practice in such cases; rather, he started by defining two terms: ‘superimposition’ and ‘ignorance’, in a special introductory chapter known to a wider audience as Adhy ā sabh āṣ ya. The question arises as to why he deemed it necessary to precede his commentary to the initial s ū tra with these additional elucidations. Bh ā mat ī, Vācaspati Miśra’s (...) commentary on Mah ā s ū trabh āṣ ya, seems to shed some light on the problem. According to the doctrine of advaita, the phrase ‘desire to know Brahman’ in the first s ū tra seems prima facie to have no meaning. Thus, the introductory commentary is an explanation of an idea of Brahman which is foreign to advaita. (shrink)

Beginning from some passages by Vācaspati Miśra and Bhāskararāya Makhin discussing the relationship between a crown and the gold of which it is made, this paper investigates the complex underlying connections among difference, non-difference, coreferentiality, and qualification qua relations. Methodologically, philological care is paired with formal logical analysis on the basis of ‘Navya-Nyāya Formal Language’ premises and an axiomatic set theory-based approach. This study is intended as the first step of a broader investigation dedicated to analysing causation and transformation in (...) non-difference. (shrink)

This paper examines Swami Hariharānanda Āraṇya’s unique interpretation of smṛti as “mindfulness” (samanaskatā) in Patañjali’s Yogasūtra I.20. Focusing on his extended commentary on Yogasūtra I.20 in his Bengali magnum opus, the Pātañjaljogdarśan (1911), I argue that his interpretation of smṛti is quasi-Buddhistic. On the one hand, Hariharānanda’s conception of smṛti as mindfulness resonates strongly with some of the views on smṛti advanced in classic Buddhist texts such as the Satipaṭṭhānasutta and Buddaghośa’s Papañcasūdanī. On the other hand, he also builds into (...) his complex account of the practice of smṛti certain fundamental doctrines of Sāṃkhyayoga—such as mindfulness of the Lord (“īśvara”) and mental identification with the Puruṣa, the transcendental “Self” that is wholly independent of nature—which are incompatible with Buddhist metaphysics. I will then bring Hariharānanda’s quasi-Buddhistic interpretation of smṛti of Yogasūtra I.20 into dialogue with some of the interpretations of smṛti advanced by traditional commentators. Whereas many traditional commentators such as Vācaspati Miśra and Vijñānabhikṣu straightforwardly identify smṛti of I.20 with “dhyāna” (“concentration”)—the seventh limb of the aṣṭāṇgayoga outlined in Yogasūtra II.28-III.7—Hariharānanda argues that smṛti is the mental precondition for the establishment of dhyāna of the aṣṭāṇgayoga. (shrink)

This paper investigates Vācaspati Miśra’s remarkably complex argumentative architecture in support of non-difference by means of a microsimulation model, the classical gold-crown case. A full range of positions, including instantaneism, transformative continuum, indeterminate common basis reference, difference and non-difference coordination, etc., is put under the scrutiny of the Vācaspati Miśra’s dialectic effort. The possibility of coexistence of multiple properties with a single referent is then formally explored. The analysis is carried out in compliance with the ‘Navya-Nyāya Formal Language’ extensional set-based (...) approach and its non-predicative, and variables free, relational syntax. Repeatable modules and structures of reasoning are identified and designed in the form of hypothesis frameworks, axioms and theorems to allow more accurate inferences, in particular regarding transformation and permanence, together with possible or impossible plexuses of properties. Identity and difference qua mutual absence are thoroughly defined with the aid of these formal tools, which conjointly might cast new light on the heuristic and expressive power of Navya-Nyāya logic, as well as on the theoretical potentialities of the non-dualistic account. (shrink)

Reidentification scepticism is the view that we cannot knowledgeably reidentify previously perceived objects. Amongst classical Indian philosophers, the Buddhists argued for reidentification scepticism. In this essay, I will discuss two responses to this Buddhist argument. The first response, defended by Vācaspati Miśra (9th century CE), is that our outer senses allow us to knowledgeably reidentify objects. I will claim that this proposal is problematic. The second response, due to Jayanta Bhaṭṭa (9th century CE), is that the manas or the inner (...) sense, functioning as a capacity of attention, helps us knowledgeably reidentify objects. I will explain how this second response answers the Buddhists’ challenge. (shrink)

Translation of a section of the Nyāyasūtra (and early commentaries) on the reducibility of arthāpatti (postulation) to anumāna (inferential reasoning). This includes NS 2.2.1-6, with the commentaries of Vātsyāyana, Uddyotakara, and Vācaspati Miśra.

In lieu of an abstract, here is a brief excerpt of the content:Reviewed by:God and the World's Arrangement: Readings from Vedānta and Nyāya Philosophy of Religion by Nirmalya Guha, Matthew Dasti, and Stephen PhillipsSwami Narasimhananda (bio)God and the World's Arrangement: Readings from Vedānta and Nyāya Philosophy of Religion. Translated, with Introduction and Explanatory Notes, by Nirmalya Guha, Matthew Dasti, and Stephen Phillips. Indianapolis: Hackett, 2021. Pp. xx + 91. Paperback $19.00, isbn 978-1-62466-957-6.The scarcity of accessible English translations of Sanskrit texts (...) that retain the philosophical rigor of the original has been a great challenge in Indian philosophy. God and the World's Arrangement, a translation with introduction and explanatory notes by Nirmalya Guha, Matthew Dasti, and Stephen Phillips, is an example of how this scarcity could be addressed without straying away from present-day idioms and context. This book discusses the perspectives on God and the arrangement of the world according to Nyāya, Vedānta, Mīmāṃsā, and Buddhist philosophies. This book is divided into two parts, followed by two appendices, and a bibliography. Each part has study questions at the end and there is an impressive reading list. The first part is a translation and analysis of Śaṅkara's theistic argument in his commentary on the Brahma-sūtra 2.2.1–10. The translators also include the subcommentary by Vācaspati Miśra. The second part contains the translation and analysis of Vācaspati Miśra's theistic argument in his commentary on the Nyāya-sūtra 4.1.19–21. All translations are followed by explanations that elaborate the contexts of the arguments. The translations in this book are elegant and use modern English idioms.The seeds of this book were sown by a guest lecture by Nirmalya Guha to a philosophy course at the University of Texas at Austin. The other two authors joined hands with Guha and worked on texts from Sāṃkhya, Nyāya, Vedānta, and Buddhist schools of thought. Scholars around the world are now interested in having a pan-global view of philosophy. However, such an understanding requires an informed engagement with the various contexts and mores of thought. This deceptively slim volume addresses this problem by succinctly providing the required background context and clarifying many commonly held misconceptions about Indian philosophy, particularly Advaita Vedānta. For a long time, there have not been many serious readings of Advaita Vedānta texts. This book comes as a relief and explains the basic concepts of Advaita Vedānta with readings from relevant portions of texts like the Brahma-sūtra. This book is a step to fill the gap [End Page 1] of texts that properly voice the perspectives of scholars from within the traditions following Advaita Vedānta.It is heartening to read a contemporary text that acknowledges the unbiased masterly exegetical work of Vācaspati Miśra that earned him the epithet sarva-tantra-svatantra, "one who is equally proficient in all the disciplines of knowledge." The translators and editors of this book have a noble goal of "coupling Vācaspati's works on Vedānta and on Nyāya" to make "it possible for a wide swath of his work to be pondered, little of which is currently accessible despite Vācaspati's importance for the whole of classical Indian philosophical thought" (p. xi). The editors lose no time in clarifying the approach of the texts explained in the book from Vedānta and Nyāya philosophies. They explain in some detail one of the means of knowledge, pramāṇa s, used by the Indian philosophies that adhere to the Vedās, the means of anumāṇa or inference. An interesting aspect of this book is the contemporary examples that the translators give, like those of a politician and automobile manufacturers. For instance, the translators explain different ways in which arguments given through an example can fail. The translators explain the error of an example not having the property to be proved in this manner:Yet another type of failure occurs when the property to be proved is not actually present in the example. Should one argue that "People who purchase Japanese vehicles... (shrink)

As is the case with most pre‐modern philosophers of India, very little historical information is available about Bhartṛ‐hari. There are many interesting legends, some turned into extensive plays and poems, current about him. However, it is impossible to determine on their basis even whether there was only one philosopher called Bhartṛ‐hari. The appellation “philosopher” could unquestionably be applied to the author or authors of at least two Sanskrit works that are commonly ascribed to Bhartṛ‐hari.

With the end of the Cold War, political and ideological competition has decreased as a stated reason for space exploration. The possibility of establishing a settlement on Mars is being seriously evaluated by state and commercial space agencies, which includes objectives to expand human civilization and ensure the continuity of the human species. The technological challenges associated with space settlement continue to receive significant attention, but the success of space settlement will also depend on other human factors. This study presents (...) a high-level overview of some potential issues that could arise with the development of a permanent populationand a space economyon Mars. This study highlights some of the anticipated problems of overnance, trade, production, and proliferation that will need pragmatic solutions to ensure the sustainability of a martian settlement. This paper is intended to instigate further discussion and research regarding human and economic factors that could enable or constrain future settlements on Mars. (shrink)

On the philosophical and educational ideas of Acharya Narendradeva, 1889-1956, Indian educationist and social reformer.

Recent scholarship on gender and the state suggests that women's agency has been critical to the formation of welfare policy. Yet, nations with strong, mobilized feminist movements do not necessarily develop the most supportive welfare policies. By historically analyzing the emergence of British and French family allowance policy, the author suggests that the key to this conundrum lies in the interaction between women's movements and the value given to women's paid and unpaid labor. Woman-friendly state policy requires an active women's (...) movement and ideologies valuing women's paid and unpaid labor. In addition, women's movements must be able and willing to strategically use those ideologies to pursue their goals. (shrink)

ABOUT THE BOOK:Sri Aurobindo has developed an original system of the Vedanta called Integral Advaitism.

Bangladesh continues to experience stubbornly high levels of rural malnutrition amid steady economic growth and poverty reduction. The policy response to tackling malnutrition shows an overwhelmingly technocratic bias, which depoliticizes the broader question of how the agro-food regime is structured. Taking an agrarian and human rights-based approach, this paper argues that rural malnutrition must be analyzed as symptomatic of a deepening agrarian crisis in which the obsession with productivity increases and commercialization overrides people’s democratic right to culturally appropriate, good, nutritious (...) food. Using qualitative insights from a case study of three villages, this research illustrates how agricultural modernization and commercialization reproduce rural malnutrition by degrading local biodiversity and the rural poor’s access to nutrient-rich diets. In so doing, it undermines the official discourse’s simplistic and literal reading of malnutrition as a pathological health condition resulting from the mere absence of certain micronutrients in the human body, and thus questions the adequacy of the proposed solutions. Instead, this research suggests that solving malnutrition in large part involves facilitating the rural poor’s access to nutritious diets through democratizing and reorganizing the agriculture sector in a manner that is eco-friendly and unconstrained by market imperatives. It cautiously advances agroecology and food sovereignty as possible alternatives, while recognizing that overcoming the challenges agrarian class conflict, gender disparity and urban–rural divide pose would not be easy. (shrink)

Concept of Knowledge in Indic philopsphy; a study.

Commentary on Judith Shklar's skepticism has ranged from the claim that it was not the central characteristic of her thought to the argument that it seriously hobbled her thinking about justice. In fact Shklar's uniqueness as a thinker resides precisely in the fact that she combined a sweeping skepticism with a strong commitment to liberal justice. Skepticism interacted with her liberal moral commitments to inspire her account of injustice, without which her views about justice are impossible to grasp. Shklar's skepticism (...) produced her laser-like focus on sources of injustice and oppression for the individual, whom she perceived to be potentially threatened no less by tribe, nation, family, or a democratic citizens' community than by the state itself. It produced not only her highly original insights into the inadequacy of all existing models of justice, but also her subtle yet concerted effort to render democracy safe for liberalism in political theory while at the same make liberalism more egalitarian. (shrink)

In this introduction to Gender & Society’s symposium on Patricia Hill Collins’s path-breaking work on intersectionality, I reflect on how the symposium contributors have used intersectional perspectives in their own work, and on how Collins’ conceptualizations have shaped interdisciplinary scholarship more broadly. I also take this opportunity to present my own vision as the new editor of Gender & Society, and to reextend this journal’s longstanding welcome to all who work to expand and deepen our understanding of the workings and (...) effects of gender, in societies around the globe. (shrink)

The present paper investigates investor decision-making from a psychological standpoint and explores the role of consciousness and mindfulness on investors’ analytical ability and investment efficacy. A comprehensive survey instrument including sub-scales of different behavioural constructs is administered to 222 individual investors. We find evidence supporting the positive influence of cognitive capability on investment efficacy. The findings also suggest that mindfulness reliably mediates consciousness to cause an effect on cognitive capability. Higher cognitive capability will manifest in the form of detailed analysis (...) and interpretation of available information and improve stock selection, asset allocation, and market timing, thus increasing investment efficacy. A mindful investor can mitigate negative stimuli, emotional turmoil, dilemmas and distress in stock trading in a far more superior way to mediate consciousness for higher cognitive capability. The implications of the study indicate that consciousness and mindfulness-based interventions may facilitate making the investors stronger to manage difficult times and perform a careful rational assessment to eventually become successful investors. (shrink)

Contains eight essays by the late Professor G. Misra who was the first Indian philosopher to employ the rigorous methods of modern linguistic and logical analysis to understand the key doctrines of Advaita Ved?nta.

We develop a timeout extension of propositional linear temporal logic to specify timing properties of timeout-based models of real-time systems. A timeout is used to model the execution of an action marking the end of a delay. With a view to expressing such timeout constraints, ToLTL uses a dynamic variable to abstract the timeout behaviour in addition to a variable which captures the global clock and some static timing variables which record time instances when discrete events occur. We propose a (...) corresponding timeout tableau for satisfiability checking of the ToLTL formulas. Further we prove that the validity checking for such an extended logic remains PSPACE-complete. Under discrete time semantics, with bounded timeout increments, the model-checking problem which verifies if a ToLTL-formula holds in a timeout Kripke structure is also shown to be PSPACE complete. We further prove that ToLTL, when interpreted over discrete time, can be embedded in the monadic second-order logic with.. (shrink)

Mill is commonly dismissed as being hostile to multiculturalism. A review of some existing interpretations and an exploration of some overlooked aspects of his thought shows this to be a mistake. He is alleged to devalue lives not dedicated to the pursuit of individual autonomy: in fact he is a liberal communitarian. Other, legitimate, critiques point to his cultural imperialism. Many allege, mistakenly, that he is a proponent of national homogeneity. Yet Mill remains largely misunderstood with regard to multiculturalism. His (...) focus on individual self-perfection is a strong aid, not impediment, to a distinctly liberal multiculturalism, because inherently value pluralist. His scepticism about the power of human cognition precludes dogmatism about primary personal values. His alleged support of national homogeneity demonstrates an acknowledgement of individuals’ particularistic attachments without supporting nationalist parochialism. By doing justice both to individuals’ instinct of particularity and their potential for cosmopolitanism, it fosters rather than undermines liberal multiculturalism. (shrink)

The two waves of COVID-19 in India have had severe consequences for the lives of people. The Indian State-imposed various regulatory mechanisms like lockdowns, encouraged remote work, online teaching in academic institutions, and enforced adherence to the COVID protocols. The use of various technologies especially digital/online technologies not only helped to adapt to the “new normal” and cope with the disruptions in pursuing everyday activities but also to manage one’s well-being. However, the availability and accessibility of digital technologies to various (...) sections of the population were not uniform. This paper reports a series of three studies examining the nature of pandemic stress, the impact of technology use on people’s emotional well-being during turbulent times, and the effects of technology use on psychological resources like resilience, self-efficacy, motivation to work, and emotional well-being. The differences in the residential background and SES in the extent of the use of technology and strength of psychological resources were assessed. The findings indicated that the most common causes of concern included worrying about family, friends, partners, fears of getting and giving the viral infection to someone; frustration and or boredom; and changes in normal sleep patterns. It was noted that technology was a double-edged sword and created barriers as well as opportunities for the people. Also, self-efficacy mediated the relationship between the use of technology and emotional wellbeing. The results have policy implications for building resilient communities in the post COVID period. (shrink)

Over the past decade, Convergence Research has increasingly gained prominence as a research, development, and innovation (RDI) strategy to address grand societal challenges. However, a dearth of research-based evidence is available to aid researchers, research teams, and institutions with navigating the complexities attendant to the specifics of Convergence Research. This paper presents a multilevel research agenda that accounts for an integral understanding of Convergence Research as a complex adaptive system. Furthermore, by developing a framework that accounts for ancillary, yet essential, (...) systems associated with Convergence Research, we enrich the agenda with a literature-steeped discussion that considers how systems-based practices of collaboration, inquiry, and context interact with the processes and products of Convergence Research. Finally, we synthesize and apply insights from the reviewed literature by providing paths for empirical exploration emphasizing systems-based practices. In so doing, we delineate an extended boundary for a research stream that both clarifies and enlarges our understanding of Convergence Research as a ‘system-of-systems’. (shrink)

Description: 'Religion is a doing and doing what is moral'. In Buddhism, particularly, there is such a great emphasis on moral doing that is very often designated as an 'ethical religion' (silaparaka dharma). The present work seeks to study Buddhist ethics as a development process not only in terms of inner dynamics of Buddhism inherent in its doctrinal and ethical formulations but also in terms of its response to various historical compulsions which motivated its followers to introduce in its general (...) framework novelties of forms and expressions. It is hoped that such an approach would lead to a greater appreciation of Buddhist ethics both as an emergent of a unique spiritual vision and a social force. The book which is divided in six chapters cover the entire range of Buddhist development in India. The work is novel both in its approach and treatment of the subject. It studies conceptual formulations in their proper historical contexts. Modern debates on various ethical problems have been taken into account to bring about greater clarity in discussions. (shrink)

This essay examines debates over alternative ethical formulations that break from the Kantian model through contemporary fiction—Kiran Desai’s The Inheritance of Loss (2006), Kazuo Ishiguro’s Never Let Me Go (2005) and Zadie Smith’s On Beauty (2005). The essay returns to the theory, the ethics of care, put forward by Carol Gilligan in In a Different Voice (1982), which has regained significance in the context of questions surrounding care in contemporary ethical thinking. While the three novels are concerned with ideas of (...) care, beauty, justice and the tyranny of the mainstream, this essay examines particular themes in particular texts which suggest that ideas with otherwise subversive potential—like care or beauty or justice—lose their radicalism when they are incorporated within the impersonal, masculinist mainstream. Carol Gilligan’s feminine ethics of care, with its respect for the particular, is not only still important as the stimulus to thinking about alternatives to overarching ethical discourses, but it could also re-confer these concepts of care, beauty and justice their revolutionary potential. (shrink)

Commentary on Patañjali's Yogasūtra; includes complete text.