Critical thinking is a 21st century skill that allows students to think reflectively and reason in making decisions. Students' critical thinking influences success in solving numeracy problems. This study aims to explain the ability to think critically in solving numeracy problems with high self-efficacy. The study employed a qualitative approach and phenomenological method. Data collection involved the use of the Group Embedded Figures Test (GEFT), self-efficacy questionnaires, and numeracy assessments in mathematics, specifically on topics related to cubes and rectangular prisms. (...) Data analysis comprised data condensation, data presentation, and conclusion drawing. Based on GEFT and self-efficacy questionnaire results, one class V-B student with a field-dependent cognitive style and high self-efficacy was selected for further critical thinking skills assessment. Based on the results the student with a field-dependent cognitive style and high self-efficacy demonstrated notable strengths. In the process of basic clarification, the student met the indicators for analyzing arguments and formulating statements, effectively presenting their arguments. When providing reasons for decisions, the student showed the ability to consider the credibility of sources by selecting appropriate problem-solving strategies. However, she occasionally made calculation errors due to inaccuracy. In the process of concluding, the student met the indicators for making and evaluating decisions, successfully composing conclusion sentences that aligned with the problems and final answers. Students with field dependent cognitive style and high self efficacy are able to fulfill all indicators of critical thinking by using their ability to solve critical thinking problems. He excelled in verbal ability at the time of the interview by explaining the argument of the problem and the answer, but his weakness is less thorough in working so that the results obtained are less precise. (shrink)

K. Satchidananda Murty (1924-2011) was a vociferous writer and an iconoclast. This volume is a collection of his unpublished writings. It includes Murty's views on the Veda, its meaning, relevance, and study, and shows the significance of the Vedāntic vision to the modern world. Murty elucidates the basic tenets of Advaita Vedānta and expounds the Advaitic doctrine of the relationships between Brahman and God, Brahman and the individual self, as well as between God and the world. In his writings, Murty (...) contrasts empirical knowledge with transcendental wisdom and surveys the history of Indian science and scientific views in ancient times. The book also includes Murty's musings on the scholar Śankara's philosophy, authorship and religious life. An important contribution to Indian philosophy, the volume will be of great interest to scholars, teachers and students of Hindu philosophy, Vedāntic philosophy, Advaita Vedanta, comparative philosophy, religious studies, and South Asian studies. (shrink)

Contributed articles on Advaita, Hindu philosophy, Vedic and Sanskrit literature.

Originally published in 1955. The Madhyamika philosophy is, in the author's view, the philosophy which created a revolution in Buddhism and through that in the whole range of Indian philosophy. This volume is a study of the Madhyamika philosophy in all its important aspects and is divided into three parts: Historical: this traces the origin and development of the Madhyamika philosophy. The second part concentrates on a full and critical exposition of the Madhyamika philosophy, the structure of its dialectic, its (...) conception of the Absolute and its ethics and religion. The last part of the book compares the Madhyamika with some of the well-known dialectical systems of the West (Kant, Hegel and Bradley) and undertakes a short study of the different absolutisms (Madhyamika, Vijnanavada and the Vedanta). (shrink)

There has been no uniform conception of philosophy in the West. The Greek conception differs very much from that of Kant, and Kant's philosophical thought is in turn altogether dissimilar from that of a man like Ayer. However, there are certain broad characteristics which distinguish the philosophy of European culture from philosophies of Hindu and Chinese cultures. Within the same culture, of course, there are a number of clear-cut directions. It may, for example, be pointed out that philosophy, as conceived (...) in Germany, Spain, and Italy, differs very much from the philosophy that has evolved in Britain and Scandinavian countries. There are, certainly, exceptions. Britain has produced Bradley and Whitehead; and Denmark, Kierkegaard. Still we are not far wrong in thinking that there is something which distinguishes the philosophy of one tradition from that of another. This difference is inevitable because philosophical activity takes place not in a vacuum but within a historical setting. History is influenced by the geography of the country and the racio-cultural patterns that have been established. Again, foreign impacts produce currents of far-reaching change in habits of thought as well as action. To cite an instance, but for the German influence sweeping through Coleridge, the Cairds, and Green, Bradley or Bosanquet would be unexplainable. I will therefore assume that the philosophy of a tradition can be taken as a historic and continuous phenomenon with a special genius of its own and, perhaps, a destiny as well. (shrink)

This book introduces the vast topic of Indian philosophy. It begins with a study of the major Upanishads, and then surveys the philosophical ideas contained in the Bhagavadgita. After a short excursion into Buddhism, it summarizes the salient ideas of the six systems of Indian philosophy: Nyaya, Vaisesika, Samkhya, Yoga, Purva Mimamsa, and Vedanta. It concludes with an introduction to contemporary Indian thought.

The Ganadbharvad is a philosophical work in which there are profound discussions of eleven salient doctrines. In each of the discussions, one vital Tattva is taken up; and Lord Mahavir discusses it in great detail and clears the doubt of each Ganadhar with the result that each Ganadhar is fully convinced of the truth of the Lord`s argument and becomes his disciple. This book has been written so that people may read it and understand the meaning of the tattvas relating (...) to the soul, the karmas, the five elements, next birth, bondage, deliverance etc. and so that they may realise the true phenomenon of this Universe, may cultivate the trust and may make endeavours to attain the liberations from samsar. (shrink)

This Book Focuses On The Evolution Of Philosophy In India With Reference To Socio-Political And Economic Conditions, Through Which One Can Learn That Life And Thought Are Invariably Interconnected With Polity And Persons, Economy And Environment. This Book Is Unique In The Sense That It Contains A Review In The Conclusion; And The Philosophical Heritage Has Been Evaluated In Its Introduction.

Following the publication of this article [1], it came to my attention that I unintentionally neglected to acknowledge the following sources. The transcript of the interview with the 50-year-old woman and her relatives was previously published in my book [2].

This book presents a critical and comprehensive biography of Radhakrishnan. The authors explain how Radhakrishnan, who had a British knighthood and an Oxford Professorship, and who did not participate in India’s struggle for freedom, became important in the political life of Independent India. They show how this philosophy professor and vice chancellor often expressed radical views, developed rapport with national leaders, and became President of Indian under Nehru without losing the goodwill and regard of either the British intellectuals or the (...) colonial government of India. It is the thought of Sarvepalli Radhakrishnan that is most often presented in the West as “Hinduism.” Through an analysis of his autobiographical sketches, writings of those who knew him and worked with him, and documents, the authors come to grips with Radhakrishnan’s complex personality which, in spite of his greatness and varied achievements, is all too human. (shrink)

Why have debates around the Muslim hijab become increasingly acrimonious? Islamophobia has led to the rise of far-right groups, with calls in Europe and the US for banning headscarves and minarets on mosques. In India, sectarian violence continues unabated since 1947, with hate speech becoming progressively overt. The first half of this paper examines why the Muslim hijab has become the lone metaphor for debates about identity formation, to the exclusion of veiling prevalent in other religious and cultural contexts. How (...) would Muslim migrant writers find these debates helpful for their situation in their countries, whether original or adoptive? How can marginalized writers resist discrimination and exclusion from mainstream life? The second half of this paper focuses on the belief in the transformative power of Sufism that the Turkish-German writer Zafer Şenocak shares with the mystics Yunus Emre and Jalaluddin Rumi, and the Bengali poet Rabindranath Tagore. For Şenocak, Sufism allows a religiosity that is not only compatible with, but also perceivable in sensuous experience. Sufism thus serves as a “third space,” a term defined by the renowned culture critic Homi Bhabha as an ambiguous, ineffable area that develops when two or more individuals/cultures interact. (shrink)

For ages one phase of Indian thought has grappled with exactly this problem. To be in the world is to be subject to limitations--conditionings--of power, of knowledge, and of freedom. So man's suffering is a result of his being in the world--of his being a link in this chain of becomings. His suffering is tied up with temporality and illusion--with mäyä. Suffering is a cosmic necessity; it is one of the modes of reality, a law of worldly existence. If so, (...) what are the limits of the various forces that condition man--that bind and fetter him? If we know this, then man can be deconditioned, freed from suffering and temporality and taken into another mode of existence, where he enjoys spontaneity and freedom. Thus universality of suffering need not lead to a philosophy of pessimism, for realization of it is a necessary condition for emancipation. The quest for the beyond, for transcendence, will start only when this world and this mode of life are depreciated and rejected. The quest presupposes that there is something beyond becoming, temporality, and suffering; and that it is possible for man to decondition and free himself completely. The immemorial experience of the sages who have gone beyond and reached "the other shore," after discovering the ford and the ferry which will sail them across this ocean of suffering and becoming, testifies to the reality of transcendence and complete freedom. Such was the conclusion reached by one trend of Indian thought. (shrink)