By Roy W. Perrett
This wide-ranging creation to classical Indian philosophy is philosophically rigorous with out being too technical for rookies. via designated explorations of the whole diversity of Indian philosophical issues, together with a few metaphilosophical matters, it offers readers with non-Western views on crucial components of philosophy, together with epistemology, good judgment, metaphysics, ethics, philosophy of language, and philosophy of faith. Chapters are dependent thematically, with every one together with feedback for extra examining. this offers readers with an educated assessment while permitting them to target specific issues if wanted. Translated Sanskrit texts are followed via authorial reasons and contextualisations, giving the reader an knowing of the argumentative context and philosophical kind of Indian texts. an in depth thesaurus and a advisor to Sanskrit pronunciation equip readers with the instruments wanted for interpreting and knowing Sanskrit phrases and names. The publication should be an important source for either newcomers and complex scholars of philosophy and Asian studies.
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Additional resources for An Introduction to Indian Philosophy
On the modern period, see Raghuramaraju 2006, 2013 and Bhusan and Garfield 2011. There is no adequate single history of Indian philosophy: Dasgupta 1922–55 is a venerable classic attempt, but it is both dated and partial – albeit full of useful information. edu/kpotter. On the history of Western interpretations of Indian philosophy, see Halbfass 1988. On the importance of engaging philosophically with Indian philosophical texts, see too Taber 2013. 1 Value Introduction While classical Indian philosophy is incredibly rich in rigorous discussions of topics in epistemology, logic and metaphysics, comparable discussions in the areas of ethics, politics and aesthetics were not as extensive as might have been expected.
The second reason why it is important not to identify the Upaniṣads with Indian philosophy is that even in the ancient period there were rival anti-Vedic philosophies being vigorously championed by (among others) the Buddhists, the Jainas and the Cārvākas. Most of these philosophies are associated with the influence of the śramaṇa or ascetic movement. Vedic orthodoxy was built upon commitment to the authority of the Vedas, belief in a world creator, the path of ritualism, and a social structure based upon a hereditary hierarchy of caste.
We have seen that India has a rich and venerable native tradition in philosophy, including an enormous philosophical literature written in the Sanskrit language. But after 1857 it was Western philosophy that formed the basis of the curriculum in the Indian universities, with traditional Indian philosophy being, at least at first, ignored or despised. ) However, the education of Indians in Western philosophy also made possible the growth of a class of Indian philosophers equipped to represent in English the riches of the Sanskritic tradition, particularly in its various relations to Western philosophy.
An Introduction to Indian Philosophy by Roy W. Perrett