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1Situating the Elusive Self of Advaita VedãntaIn Mark Siderits, Evan Thompson & Dan Zahavi (eds.), Self, no self?: perspectives from analytical, phenomenological, and Indian traditions, Oxford University Press. 2011.
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Knowledge and the 'Real' World: Sri Harsa and the "Pramanas"Journal of Indian Philosophy 21 (2): 169. 1993.
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64Knowledge and action II: Attaining liberation in bhātta mīmāmsā and advaita vedānta (review)Journal of Indian Philosophy 28 (1): 25-41. 2000.
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29Pluralism, Liberalism and Constitutional Patriotism: A Normative Theory from the Indian ConstitutionIn Erika Fischer-Lichte, Klaus W. Hempfer & Joachim Küpper (eds.), Religion and Society in the 21st Century, De Gruyter. pp. 53-74. 2014.
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10Knowledge and the 'real' world: Śrī Harunderset{raise0.3emhbox{a and thePramā underset{raise0.3emhbox{ as (review)Journal of Indian Philosophy 21 (2): 169-203. 1993.The section we have examined is a persuasive and sustained demolition of the realist strategy of deriving an invariable concomitance between the existenthood of the world and the system of validation (a system accepted by both parties as being the regulator of epistemic activity). This leaves the Advaitin with an absence of invariable concomitance. This is where the Advaitin wants to be. On his view, the absence of this concomitant dependence of the system of validation on an ‘existent’ world po…Read more
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44(2003). Non-violence and the other A composite theory of multiplism, heterology and heteronomy drawn from jainism and gandhi. Angelaki: Vol. 8, No. 3, pp. 3-22
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20Knowledge and Action II: Attaining Liberation in BhÄtta MÄ«mÄmsÄ and Advaita VedÄnta (review)Journal of Indian Philosophy 28 (1): 25-41. 2000.
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18Advaita Epistemology and Metaphysics: An Outline of Indian Non-realismPsychology Press. 2002.Based on original translations of passages from the works of three major thinkers of the classical Indian school of Advaita (Sankara, Vacaspati and Sri Harsa), but addressing issues found in Descartes, Berkeley, Hume, Kant, Wittgenstein and contemporary analytic philosophers, this book argues for a philosophical position it calls 'non-realism'. This is the view that an independent, external world must be assumed if the features of cognition are to be explained, but that it cannot be proved that …Read more
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34Hindu Theology and Biology: The Bhāgavata Purāṇa and Contemporary Theory by Jonathan B. EdelmannPhilosophy East and West 68 (2): 648-654. 2018.Hindu Theology and Biology: The Bhāgavata Purāṇa and Contemporary Theory is a conceptually ambitious book, because it seeks to articulate a program and a position so novel that there is scarcely any extant literature to draw on. The reader with a background in the study of Hinduism and Indian philosophy is likely to be puzzled by the juxtaposition of topics indicated by the title of the book. But what Jonathan Edelmann is setting out to do is to create an area of work in the study of Hindu thoug…Read more
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79Against a hindu God: Buddhist philosophy of religion in india (review)Philosophy East and West 61 (3): 560-564. 2011.The dramatic title Against a Hindu God: Buddhist Philosophy of Religion in India, while accurate enough in some respects, does not do justice to this subtle, densely argued, technically demanding, and often astonishingly wide-ranging book by Parimal Patil. The traces of the doctoral thesis that it was in a previous life are still there, evident in the concern to explain methodology to inquisitorial examiners and the reluctance to let any footnote go by if it can possibly be included. That said, …Read more
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13Human Being, Bodily Being: Phenomenology From Classical IndiaOxford University Press. 2018.Chakravarthi Ram-Prasad offers illuminating new perspectives on contemporary phenomenological theories of body and subjectivity, based on studies of diverse classical Indian texts. He argues for a 'phenomenological ecology' of bodily subjectivity in health, gender, contemplation, and lovemaking.
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83Indian cognitivism and the phenomenology of conceptualizationPhenomenology and the Cognitive Sciences 10 (2): 277-296. 2011.We perform conceptual acts throughout our daily lives; we are always judging others, guessing their intentions, agreeing or opposing their views and so on. These conceptual acts have phenomenological as well as formal richness. This paper attempts to correct the imbalance between the phenomenal and formal approaches to conceptualization by claiming that we need to shift from the usual dichotomies of cognitive science and epistemology such as the formal/empirical and the rationalist/empiricist di…Read more
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1Dreams and Reality: the Śaṅkarite Critique of VijñānavādaPhilosophy East and West 43 (3): 405-55. 1993.
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Alethic knowledge : the basic features of classical Indian epistemology with some comparative remarks on the Chinese traditionIn Mariėtta Tigranovna Stepani͡ant͡s (ed.), Knowledge and Belief in the Dialogue of Cultures, Council For Research in Values and Philosophy. 2009.
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24Dreams and the Coherence of Experience: An Anti-Idealist Critique from Classical Indian PhilosophyAmerican Philosophical Quarterly 32 (3). 1995.