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37Remarks on Abhinavagupta’s use of the Analogy of ReflectionJournal of Indian Philosophy 33 (5): 583-599. 2005.
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81Proof of a Sentient Knower: Utpaladeva’s Ajaḍapramātṛsiddhi with the Vṛtti of Harabhatta Shastri (review)Journal of Indian Philosophy 37 (6): 627-653. 2009.Utpaladeva (c. 900–950 C.E.) was the chief originator of the Pratyabhijñā philosophical theology of monistic Kashmiri Śaivism, which was further developed by Abhinavagupta (c. 950–1020 C.E.) and other successors. The Ajaḍapramātṛsiddhi, “Proof of a Sentient Knower,” is one component of Utpaladeva’s trio of specialized studies called the Siddhitrayī, “Three Proofs.” This article provides an introduction to and translation of the Ajaḍapramātṛsiddhi along with the Vṛtti commentary on it by the nine…Read more
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2Correction to: IntroductionJournal of Dharma Studies 3 (2): 435-435. 2020.The original article has been corrected. The Introduction to the special issue Anticolonialism and Solidarity with Others was based upon an incorrect table of contents. This has been corrected.
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18Rediscovering God with Transcendental Argument: A Contemporary Interpretation of Monistic Kashmiri Śaiva PhilosophyRediscovering God with Transcendental Argument: A Contemporary Interpretation of Monistic Kashmiri Saiva PhilosophyJournal of the American Oriental Society 121 (3): 521. 2001.
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3Provides a comparative philosophical study of the thought of the two principle theorists of monistic Kashmiri Shaivism, Utpaladeva and Abhinavagupta, and also formulates a conception of the nature of philosophy as a means of intercultural and interreligious dialogue.
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14Dialogs and Solidarity Among the Sages: Bimal Krishna Matilal and Henry Odera Oruka’s Advocacy for the Philosophical Rationality of Non-Western CulturesJournal of Dharma Studies 2 (2): 153-162. 2020.Our paper builds on earlier research to show how Bimal Krishna Matilal and Henry Odera Oruka challenge dominant narratives of the West-centered progress of philosophical and other forms of critical rationality. On the basis of persisting “enlightenment” and colonialist prejudices, a majority of Western philosophers have ignored philosophical inquiry in non-Western cultures. Both philosophical decolonizers had much of their upbringing and education while their countries were British colonies, ear…Read more
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Zu Abhinavaguptas OffenbarungstheoriePolylog. 2000.Indian systems of thought can be widely characterized by the deeply intertwined relationship of the two phenomena that Western traditions call philosophy and religion. The Pratyabhijñā philosophical theology of the 10th-11th century thinker Abhinavagupta, one of the most important exponents of Kashmiri Shaivism, represents an illustrative example for the fundamental interrelation between philosophical argumentation and religious revelation. Particularly relevant to this theme is his theory of th…Read more
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44The mythico-ritual syntax of omnipotencePhilosophy East and West 48 (4): 592-622. 1998.The use of theories of Sanskrit syntax by Utpaladeva and Abhinavagupta to explain the action of monistic Śaiva myth and ritual is examined. These thinkers develop a distinctive approach to syntax that reductionistically emphasizes the role of the true Self/Śiva as omnipotent agent, in opposition to the denigration of agency by the majority of Hindu as well as Buddhist philosophies. An analogy to the Indian discussions is seen in the typological effort of Kenneth Burke's "Grammar of Motives," and…Read more
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216Śiva's self-recognition and the problem of interpretationPhilosophy East and West 48 (2): 197-231. 1998.Aspects of the Pratyabhijñā philosophical theology for monistic Śaivism of the ninth- and tenth-century Kashmiri thinkers Utpaladeva and Abhinavagupta are interpreted in relation to their relevance and pre-sumptiveness to contemporary Western thought. It is claimed that the Pratyabhijñā system elucidates important features of our past and present deliberations about the role of interpretation in experience and provides us with a sound way of arguing for the reality of God