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814Emergentisms, Ancient and ModernMind 120 (479): 671-703. 2011.Jaegwon Kim has argued (Kim 2006a) that the two key issues for emergentism are to give a positive characterization of the emergence relation and to explain the possibility of downward causation. This paper proposes an account of emergence which provides new answers to these two key issues. It is argued that an appropriate emergence relation is characterized by a notion of ‘transformation’, and that the real key issue for emergentism is located elsewhere than the places Kim identifies. The paper …Read more
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19Artha: MeaningOxford University Press India. 2011.This book examines the theories of meaning or artha in different schools of philosophical thought highlighting the significant relationship between 'word' and 'meaning'. It demonstrates that classical Indian theory of language can inform and be informed by contemporary philosophy.
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The ritual roots of moral reasonIn Kevin Schilbrack (ed.), Thinking through rituals: philosophical perspectives, Routledge. pp. 207--33. 2004.
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814Self-intimation, memory and personal identityJournal of Indian Philosophy 27 (5): 469-483. 1999.
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10Indian Logic: A ReaderPsychology Press. 2001.The articles in this volume are all landmarks in the evolution of modern studies in Indian logic. The book traces the development of modern studies in Indian logic from their beginnings right up to the latest work.
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26Well-Ordered Science and Indian Epistemic Cultures: Toward a Polycentered History of ScienceIsis 104 (2): 348-359. 2013.This essay defends the view that “modern science,” as with modernity in general, is a polycentered phenomenon, something that appears in different forms at different times and places. It begins with two ideas about the nature of rational scientific inquiry: Karin Knorr Cetina's idea of “epistemic cultures,” and Philip Kitcher's idea of science as “a system of public knowledge,” such knowledge as would be deemed worthwhile by an ideal conversation among the whole public under conditions of mutual…Read more
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81The hindu syllogism: Nineteenth-century perceptions of indian logical thoughtPhilosophy East and West 46 (1): 1-16. 1996.Following H. T. Colebrooke's 1824 'discovery' of the Hindu syllogism, his term for the five-step inference schema in the "Nyāya-sūtra," European logicians and historians of philosophy demonstrated considerable interest in Indian logical thought. This is in marked contrast with later historians of philosophy, and also with Indian nationalist and neo-Hindu thinkers like Vivekananda and Radhakrishnan, who downgraded Indian rationalist traditions in favor of 'spiritualist' or 'speculative' texts. Th…Read more
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8941Philosophy in classical India: proper work of reasonRoutledge. 2001.Original in content and approach, Philosophy in Classical India focuses on the rational principles of Indian philosophical theory, rather than the mysticism usually associated with it. Ganeri explores the philosophical projects of a number of major Indian philosophers and looks into the methods of rational inquiry deployed within these projects. In so doing, he illuminates a network of mutual reference and criticism, influence and response, in which reason is simultaneously used constructively a…Read more
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5Ganeri: Indian Philosophy, 4-Vol. Set (edited book)Routledge. 2016.The learned editor of this new four-volume collection from Routledge argues that its subject matter is ‘a vast—and vastly undersurveyed—body of inquiry into the most fundamental problems of philosophy. As the broader discipline of philosophy continues to evolve into a genuinely international field, "Indian Philosophy" stands for an unquantifiably precious part of the human intellectual biosphere. For those who are interested in the way in which culture influences structures of thought, for those…Read more
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35A Return to the Self: Indians and Greeks on Life as Art and Philosophical TherapyRoyal Institute of Philosophy Supplement 66 119-135. 2010.Of the many interrelated themes in Pierre Hadot's Philosophy as a Way of Life: Spiritual Exercises from Socrates to Foucault, two strike me as having a particular centrality. First, there is the theme of attention to the present instant. Hadot describes this as the ‘key to spiritual exercises’, and he finds the idea encapsulated in a quotation from Goethe's Second Faust: ‘Only the present is our happiness’. The second theme is that of viewing the world from above: ‘philosophy signified the attem…Read more
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112The self: naturalism, consciousness, and the first-person stanceOxford University Press. 2012.Jonardon Ganeri presents a ground-breaking study of selfhood, drawing on Indian theories of consciousness and mind.
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81Sanskrit philosophical commentaryJournal of the Indian Council of Philosophical Research 27 187-207. 2010.
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25Contextually Incomplete Descriptions: A New Counterexample to Russell?Analysis 55 (4): 287. 1995.
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51Ancient Indian Logic as a Theory of Case-Based ReasoningJournal of Indian Philosophy 31 (1/3): 33-45. 2003.
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2190Jaina Logic and the Philosophical Basis of PluralismHistory and Philosophy of Logic 23 (4): 267-281. 2002.What is the rational response when confronted with a set of propositions each of which we have some reason to accept, and yet which taken together form an inconsistent class? This was, in a nutshell, the problem addressed by the Jaina logicians of classical India, and the solution they gave is, I think, of great interest, both for what it tells us about the relationship between rationality and consistency, and for what we can learn about the logical basis of philosophical pluralism. The Jainas c…Read more
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83The lost age of reason: philosophy in early modern India, 1450-1700Oxford University Press. 2011.The ancient texts are now not thought of as authorities to which one must defer, but regarded as the source of insight in the company of which one pursues the ...
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502Philosophical Modernities: Polycentricity and Early Modernity in IndiaRoyal Institute of Philosophy Supplement 74 75-94. 2014.The much-welcomed recent acknowledgement that there is a plurality of philosophical traditions has an important consequence: that we must acknowledge too that there are many philosophical modernities. Modernity, I will claim, is a polycentric notion, and I will substantiate my claim by examining in some detail one particular non-western philosophical modernity, a remarkable period in 16th to 17th century India where a diversity of philosophical projects fully deserve the label.
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24Drawing on Indian discussions of public and practical reason, the book argues that individual, moral, and political identity is a formation of reason.
Toronto, Ontario, Canada
Areas of Specialization
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Epistemology |
Metaphysics |
Philosophy of Language |
Philosophy of Mind |
Logic and Philosophy of Logic |
Philosophy of Cognitive Science |
Asian Philosophy |
Areas of Interest
Epistemology |
Philosophy of Mind |
Logic and Philosophy of Logic |
Asian Philosophy |