Study on Yoga philosophy of Patañjali in the light of Upanishads, Hindu philosophical classics.

On the contribution of Akalaṅkadeva, 8th cent, Jaina logician; reserach papers presented in national seminar.

Critical study on the contribution of Swami Vivekananda, 1863-1902 to modern Indian philosophy.

Encyclopedia of words and phrases of Hindu religion and philosophy.

Terms, with explanatory notes, used in works in Indic philosophy.

Verse work on the author's philosophical experiences; includes interpretive notes.

Compilation of textual references from Vedic and Jaina religious literature on religious, philosophical and cultural aspects of non-violence (Ahimsa); Prakrit and Sanskrit text with Hindi translation.

001. 성인, 이땅에 오다 002. 효의 참뜻 003. 오직 한 가지로 004. 나루터 005. 공자와 섭공의 대결 006. 고민하는 사마우 007. 광에서의 봉변 008. 모략받는 중궁 009. 은자의 독설 010. 인은 인이다 011. 노자를 찾아서 012. 광야를 헤매며 013. 재여의 낮잠 014. 천성을 전하는 목탁 015. 공자의 음악론은 곧 인생론 016. 하늘은 진리의 어머니 017. 외교상의 승리 018. 영원히 흐르는 것 019. 성인에의 길.

Thesaurus of references quoted in Śābarasvāmi's Mīmāṃsābhāṣya, commentary on Mīmāṃsāsūtra of Jaimini.

Uyum konusu gerek sosyal psikolojinin gerekse sosyolojinin önemli konularından biridir. Göç, yerleşik kültürlerde birçok faktörün etkili olduğu psiko-sosyal uyum olgusunu derinden etkileyen faktörlerdendir. Literatürde az da olsa uyum konusunda işlevsel ölçek bulunmakla birlikte göçmenler üzerinde kullanılabilecek ölçekler yok denecek kadar az sayıdadır. Göçmenlere ulaşmanın güçlüğü, dil yeterliliği ve göçmenlerin tecrübi araştırmalara katılmaya kolay ikna olmaması gibi nedenler; göç deneyimi yaşayan bireylerle yapılacak çalışmalarda kullanılabilecek ölçeklerin az sayıda olmasının başlıca nedenlerindendir. Çalışmada görece uzun bir zaman dilimi farklı bir kültürde yaşayan göçmenlerin (...) yaşadıkları yeni ortamlarına uyum düzeylerini ölçmek amacıyla geliştirilen ölçeğin psikometrik özellikleri sunulmuştur. Ölçek geliştirme sürecinde 40 madde halinde hazırlanan taslak formuyla Türkiye’nin farklı illerinde yaşayan 600 Afgan (Özbek) göçmenle yüz yüze görüşmeler sonucunda veriler elde edilmiştir. Katılımcılar en az beş yıldan beri Türkiye’de yaşayan 15 yaş üstü Afgan (Özbek) göçmenlerden seçilmiştir. Ölçeğin yapı geçerliliğini tespit etmek amacıyla 320 katılımcıyla açımlayıcı faktör analizi gerçekleştirilmiş, bu analiz sonucunda 25 maddeden oluşan beş boyutlu bir yapı elde edilmiştir. Boyutlar sırasıyla “davranış-alt kültürü koruma”, “aidiyet”, “yerel halkla kaynaşma”, “duygusal tatmin” ve “otoriteyle ilişkiler” şeklinde isimlendirilmiştir. Açımlayıcı faktör analizi sonucunda oluşan yapıyı doğrulamak amacıyla 250 katılımcılı ikinci bir göçmen grubuyla uygulama gerçekleştirilmiş ve elde edilen verilere uygulanan doğrulayıcı faktör analizi sonuçları ölçeğin beş faktörlü yapısını büyük ölçüde desteklediği görülmüştür. Ölçeğin güvenirliliğini gösteren Cronbach alpha katsayısı α=.76 olarak hesaplanmıştır. Ölçekle ilgili üretilen psikometrik veriler topluca değerlendirildiğinde geliştirilen ölçeğin göç deneyimi yaşayan göçmenlerle yapılacak çalışmalarda kullanılabilecek geçerli ve güvenilir bir ölçüm aracı olduğu sonucuna varılmıştır. (shrink)

This book offers the first comprehensive collection of essays on the key concepts of Kitaro Nishida (1870-1945), the father of modern Japanese philosophy and founder of the Kyoto School. The essays analyze several of the major philosophical concepts in Nishida, including pure experience, absolute will, place, and acting intuition. They examine the meaning and positioning of Nishida’s philosophy in the history of philosophy, as well as in the contemporary world, and discuss the relevance of his philosophy in the present context. (...) The book next looks at the significance of Nishida’s philosophy in the wider contexts of science, arts, and religion. The book includes a glossary of key terms that have been translated in a unified manner throughout the volume. (shrink)

“Asian women” is an ambiguous category; it seems to indicate a racial as well as a cultural designation. The number of articles or books on being Asian or Asian-American is on the rise in other disciplines, but in comparison to the material on black or Hispanic identities, Asians are largely missing from the field of philosophy of race. Things Asian in philosophy are generally reserved for those who study Asian philosophy or comparative philosophy, but that focus usually excludes reflections on (...) Asian identities as such. This lack in the literature prompted me to start my own reflection with such questions as: Why do Asians not take an active interest in discourse on race? What does the category “Asian” designate? What contributes to their invisibility in general? Is this a stereotype? Are they simply “white-identified?” Are Asians responsible for their own invisibility, or is there some other factor? What is the relation between Asian philosophy and being Asian, if any? Is there any interesting connection between being Asian and feminism? As a Japanese woman philosopher who is also interested in feminism, these questions seemed natural. This paper is an attempt to clarify some of these issues in the light of my experience working in the profession of academic philosophy. (shrink)

In a recent paper on Heidegger, Frederick Olafson attacks Hubert Dreyfus for prioritizing our “social” existence (under the notion of das Man) over the individual. In a reply, Taylor Carman, defending Dreyfus, criticizes Olafson for his “subjectivist” notion of Dasein. This paper pursues the implication of this disagreement in the context of Heidegger’s theory of space. Dreyfus’ discussion of Heideggerian spatiality nicely displays the tension between the “public” vs. “individual” domains of being, and consistent with his overall approach, Dreyfus claims (...) that public space should be prioritized. Dreyfus concludes, however, that Heidegger is confused and prioritizes individual space. This paper argues that the categories of “public” and “individual” are inappropriate for analyzing Heidegger’s sense of the shared and personal characters of space. Heidegger’s “indexical” theory of space in fact saves both of these domains without raising the question of priority and without presupposing a “subjectivist” Dasein. On this reading, Olafson’s “individualized” account of presence does not commit him to subjectivism. The confusion Dreyfus attributes to Heidegger is cleared up by an indexical account of spatiality in Heidegger’s text. (shrink)

The coupling of 'self and other' as well as the issues regarding intersubjectivity have been central topics in modern Japanese philosophy. The dominant views are critical of the Cartesian formulation , but the Japanese philosophers drew their conclusions also based on their own insights into Japanese culture and language. In this paper I would like to explore this theme in two of the leading modern Japanese philosophers - Kitaro Nishida and Tetsuro Watsuji . I do not make a causal claim (...) that Japanese culture or language was responsible for these thinkers' philosophy, although without a doubt they were strong influences. The point rather is to show an interesting convergence of concerns regarding the fundamental nature of the relation between the self and others across different cultures and intellectual traditions, and to clarify further the ontological structure of the self-other relation. After the examination, the thesis I would like to defend here is the following: Intersubjectivity is indeed a condition, rather than an accident, of the structure of lived experiences as such but this relation also requires at the same time the recognition that the Other must remain a true negation-in-relation to the self. Let me first turn to Watsuji, although chronologically he was 20 years junior and was a student of Nishida, since Watsuji's phenomenology deals more directly with the topic of intersubjectivity. I will then turn to Nishida's broader ontological considerations. (shrink)

_This autobiographical essay explains how a Japanese girl growing up in Japan goes to the USA to become a philosopher as well as a feminist. After living a life of a philosophy professor and a feminist, however, she ends up becoming a homemaker and mother in Germany. Currently she is again an academic, spending several months in Japan, contemplating on creating a feminist theory based on Japanese philosophy._.

During the 1930s and 1940s, many Japanese intellectuals resisted Western cultural imperialism. This theoretical movement was unfortunately complicit with wartime nationalism. Kitaro Nishida, the founder of modern Japanese philosophy and the leading figure of the Kyoto School, has been the focus of a controversy as to whether his philosophy was inherently nationalist or not. Nishida’s defenders claim that his philosophical “universalism” was incompatible with the particularistic nationalism of Japan’s imperialist state. From the standpoint of postcolonial critique, I argue that this (...) defense is insufficient. Philosophical universalism is not in itself anti-imperialist, but can in fact contribute to imperialist ideology. (shrink)

This lucid and comprehensive essay by a distinguished philosopher surveys the views of Plato, Aristotle, Leibniz, and Kant on the nature of mathematics. It examines the propositions and theories of the schools these philosophers inspired, and it concludes by discussing the relationship between mathematical theories, empirical data, and philosophical presuppositions. 1968 edition.

The paper provides an overview of the rise of Japanese philosophy during the period of rapid modernization in Japan after the Meiji Restoration (beginning in the 1860s). It also examines the controversy surrounding Japanese philosophy towards the end of the Pacific War (1945), and its renewal in the contemporary context. The post-Meiji thinkers engaged themselves with the questions of universality and particularity; the former represented science, medicine, technology, and philosophy (understood as ) and the latter, the Japanese non-Western tradition. Within (...) the context, the question arose whether or not Japan, the only non-Western nation to succeed in modernization at the time, could also offer a philosophy that was universal in scope? Could Japanese philosophy offer an alternative form of modernity to the global domination of Western modernity? In this historical context, the philosophies of Kitaro Nishida and Tetsuro Watsuji, two of the tradition's most prominent thinkers, are introduced. Nishida is considered the and his followers came to be known as the . The essay ends with a brief reflection on the influence of philosophy on culture, focusing on the aftermath of the tsunami catastrophe in 2011. (shrink)

Liberal multiculturalism was introduced to support integration and anti-racism, but everyday racism continues to be a fact of life. This paper analyzes first some frameworks and problems that race and racism raise, and discusses two common liberal approaches for solving the problem of racism: the individualized conception of dignity and the social conception of multiculturalism. I argue that the ontological and epistemological assumptions involved in both of these approaches, coupled with the absence of the political-progressive notion of «race» in Germany, (...) in fact obscure important paths against racism. Lastly I introduce a politico-existential position from Cornel West and conclude that racism should be seen as a failure of a democratic process rather than a problem of race. (shrink)

This dissertation analyzes the philosophical theories and politics of Kitaro Nishida , the founder of modern Japanese philosophy, and Tetsuro Watsuji , the second most famous philosopher in Japan. Both Nishida and Watsuji develop a "spatialized" conception of history to contrast with a temporal model which had the effect of situating Europe as the most advanced form of modern culture. According to their view, the representation of world history should take into account the contemporaneous developments of all cultures. ;Positioning themselves (...) as non-European thinkers but sharing in the modern European intellectual tradition, Nishida and Watsuji develop original philosophical positions in the language of Western philosophy. After the initial formulation of the theory of "pure experience" under the influence of William James, Nishida develops a metaphysical theory of "place," a dialectical system inspired by Hegel. Using Heideggerian phenomenology, Watsuji develops his own theories of "milieu" and "Being-between" . In an attempt to go beyond Eurocentrism, these theories sought to widen the context of Western philosophy from a non-Western point of view. ;However, in the 1940s when Japan became an imperialist state, Nishida and Watsuji used their philosophical theories to justify wartime political ideology. Their anti-Eurocentrism thus allied with Japanese nationalism. However, their philosophical theories could have been developed to critique nationalism rather than endorse it. Their error resulted from the persistent framework of "East vs. West" which essentialized Japan's identity vis-a-vis the West. (shrink)

In the rapidly changing arena of global politics today, nothing looms larger than the framework technology provides in determining the cultural, political, and economic fate of a people. Japanese philosopher Kiyoshi Miki observed already in the early 1940s that technology is not merely a sophisticated manipulation of tools but that it is fundamentally a “form of action” expressing a cultural and political orientation through the means of material production.1 The power of technology, according to Miki, has to do with its (...) ability to make our imagination concrete. But in this process, our values are concretized as well, so while the scientific principles that are used in engineering might be value neutral, the decision-making and actual implementation are always embedded in historical, aesthetic, political, and cultural meaning. If this is true, then a philosophy which claims to theorize about the human condition must also address the realm of praxis mediated by technology. A robust philosophical account of our historical development and political struggles would have to consider the real changes technology makes in material conditions and its long- term impact, as these are clearly existential manifestations of our cognitive grasp of the world. Critical Theory has made an important contribution to analyzing political struggles and examining the various conditions of oppression and cultural transformation. Beginning with the early Frankfurt School thinkers to Marcuse in the 1960s and Habermas in more recent times, updated approaches today cross diverse grounds— feminism, race theory, and globalization, among others. However, despite the fact that technology has indeed been a fundamental medium of culture and politics and many discussions touch upon the topic, the link between a robust critical political theory and technology has been a relatively unexplored territory. Marcuse produced a rather dystopian account of technocracy in the 1960s, but with the exception Andrew Feenberg who has most consistently worked on this theme, a positive connection between Critical... (shrink)

Annemarie Schimmel, dünya dinleri, felsefe, biyografi, edebiyat gibi ko-nularda kaleme aldığı eserlerle Doğu’da ve Batı’da isminden söz ettiren velûd bir akademisyendir. Diğer yandan onun özellikle tasavvuf alanında ortaya koyduğu çalışmalar, tasavvuf düşünce geleneğinin Batılı araştırmacılar tarafından objektif bir perspektiften okunmasına ve yeniden ilgi odağı olarak değerlendirilmesine sebep olmuştur. Tasavvuf tarihi olarak değerlendirebileceğimiz Mystische Dimension des Islam, Mevlânâ Celâleddin Rûmî’nin tasavvufî görüşlerini irdelediği Ich bin Wind du bist Feuer, tasavvufa giriş niteliğinde olan Sufismus: Eine Einführung in die islamische Mystik ve Hallac-ı (...) Mansûr’u konu edindiği Al-Halladsch: Märtyrer der Gottesliebe: Leben und Legende eserleri, onun bu sahada bilinen çalışmalarından birkaçıdır. Schimmel, Yunus Emre’nin bazı şiirlerini de Ausgewählte Gedichte von Yunus Emre isimli eseriyle Almanca’ya tercüme etmiştir. Ayrıca onun Yunus Emre’nin tasavvufî görüşlerini tahkiye metoduyla anlattığı ve bazı şiirlerini irdelediği Wanderungen mit Yunus Emre ismiyle bilinen çalışması Anadolu’da tasavvuf kültürü ile irtibatlı olarak tasnif edilebilecek bir diğer eseridir. Bu makale, eserlerinden hareketle Schimmel’in Anadolu’da yetişmiş bir mutasavvıf olarak Yunus Emre telakkisini ve onun perspektifinden Anadolu’da tasavvufî düşüncenin ve kültürün izdüşümlerini konu edinmektedir. (shrink)

First published in 1976, this is a comprehensive study of practical thinking. Professor Körner shows the complex relations which a person's practical attitudes bear to each other, and shows in particular how their moral or prudential character depends not only on their content and form but also on their place in the system constituted by them. There are detailed accounts of the concepts of morality, prudence, justice, welfare and legality, as well as the logical foundations, epistemology and metaphysics of practical (...) thinking. The book is intended for philosophers and for those political theorists and social scientists who are concerned with the philosophical presuppositions and implications of their enquiries. The book is deliberately organized so that those with less interest in the logical issues dealt with in Part I can proceed quickly and easily to the more substantive issues in Parts II and III. (shrink)

Die in diesem Buch vereinigten Aufsätze, Vorträge, Thesen und Gespräche des Professors für Philosophie an der Sorbonne Kostas Axelos (geb. 1924) sind in den Jahren 1955 bis 1966 entstanden und in deutscher Sprache geschrieben worden. Von den Wurzeln des dichterischen Denkens Heraklits führt das Nach-Denken des Philosophen Axelos zu Hegel, Marx, Nietzsche und Heidegger, und im Vor-Denken versucht er, über sie hinauszugelangen. Technik und Wissenschaft, unter deren Herrschaft sich die Weltgeschichte der Gegenwart vollzieht, stellen Kunst, Religion und Philosophie in Frage. (...) Demgegenüber muß das Denken wieder seinen Platz erobern und behaupten. Diesem Ziel soll die »Einführung in künftiges Denken« dienen - als ein Wegweiser zu den Möglichkeiten, über Idealismus und Materialismus hinaus in neue Bereiche vorzustoßen und die Metaphysik zu überwinden. (shrink)

持続可能な生命体、宇宙倫理とは何かを問う。原発を廃止し、安楽と便利を唯一の価値とする生き方と経済社会関係からの脱却が求められているいま、石牟礼道子、田中正造、高橋悠治らをキーワードに、花崎皋平の哲学、 民衆思想の実践を辿る。螺旋形の軌道を回る思索の遍歴。.