In the first part of his paper, published in the previous issue of this journal, the author dwelt on Sri Aurobindo's social, economic, political and nationalistic writings in Aurobindo's pre-Pondicherry days. In this second part, the paper crystallizes Sri Aurobindo's ideas and writings during the four decades he spent in Pondicherry. This paper looks at Aurobindo's metaphysical search for answers to the most fundamental questions of existence. The future that Sri Aurobindo was seeking out was not a particular future of (...) any single nation but that of the human personality itself, both in its individual and collective manifestations. The author documents with great fidelity Aurobindo's vision of the birth of a new consciousness which will liberate the individual from his ego and create a framework of life within which man can seek and grow into his real self and divinity. (shrink)

This paper attempts a systematic presentation of the ideas of Sri Aurobindo, India's foremost sage- philosopher-nationalist, in two parts. This, the first part, encompasses a time span of approximately four decades when Aurobindo was an activist and a frontline leader in India's freedom struggle. This period has been identified by the author as the pre-Pondicherry days when the keynote of Aurobindo's social, economic and political writings was nationalism. This paper sheds light on how Aurobindo's views on India's social and economic (...) upliftment were inextricably linked with his clarion call for the resurgence of the spiritual identity of her citizens. Thus, the author argues that Aurobindo was not just a narrow-visioned political scientist who saw India merely as a geographical entity. Rather, his vision was engrossed with the quintessential spiritual symbol that India has been and is. The second part of the paper will appear in the next issue of this journal. (shrink)

In print for the first time in over ten years, Act and Crime provides a unified account of the theory of action presupposed by both Anglo-American criminal law and the morality that underlies it. The book defends the view that human actions are always volitionally caused bodily movements and nothing else. The theory is used to illuminate three major problems in the drafting and the interpretation of criminal codes: 1) what the voluntary act requirement both does and should require; 2) (...) what complex descriptions of actions prohibited by criminal codes both do and should require ; and 3) when two actions are 'the same' for purposes of assessing whether multiple prosecutions and multiple punishments are warranted. The book both contributes to the development of a coherent theory of action in philosophy, and it provides both legislators and judges a grounding in three of the most basic elements of criminal liability. (shrink)

In this short, dense essay, Jean Cavaillès evaluates philosophical efforts to determine the origin - logical or ontological - of scientific thought, arguing that, rather than seeking to found science in original intentional acts, a priori meanings, or foundational logical relations, any adequate theory must involve a history of the concept. Cavaillès insists on a historical epistemology that is conceptual rather than phenomenological, and a logic that is dialectical rather than transcendental. His famous call (cited by Foucault) to abandon "a (...) philosophy of consciousness" for "a philosophy of the concept" was crucial in displacing the focus of philosophical enquiry from aprioristic foundations toward structural historical shifts in the conceptual fabric. This new translation of Cavaillès's final work, written in 1942 during his imprisonment for Resistance activities, presents an opportunity to reencounter an original and lucid thinker. Cavaillès's subtle adjudication between positivistic claims that science has no need of philosophy, and philosophers' obstinate disregard for actual scientific events, speaks to a dilemma that remains pertinent for us today. His affirmation of the authority of scientific thinking combined with his commitment to conceptual creation yields a radical defense of the freedom of thought and the possibility of the new. (shrink)

Tri filosofskikh "opravdanii︠a︡" (teodit︠s︡ei︠a︡, antropodit︠s︡ei︠a︡, kosmodit︠s︡ei︠a︡ Serebri︠a︡nogo veka) -- Russkai︠a︡ sofiologii︠a︡ i kabbala -- S. Bulgakov : nauka sofiologii︠a︡ (ili konet︠s︡ religii) -- Tretiĭ Zavet o. Sergii︠a︡ Bulgakova -- Tretʹezavetnai︠a︡ misterii︠a︡ ("malai︠a︡" trilogii︠a︡ Bulgakova).

v. 1. pt. 1. Babaji's glimpses of the Tamil 18 Siddhas. pt. 2. [non-Roman data].

In Alfonso de Cartagena's 'Memoriale virtutum' (1422) María Morrás and Jeremy Lawrance offer a new edition from the manuscripts of a compilation of Aristotle's Nicomachean Ethics addressed by the major Castilian intellectual of the day, bishop Alfonso de Cartagena, to the heir to the throne of Portugal, crown prince Duarte. The work was a speculum principis, an education for the future king in the virtues suitable to a statesman; Cartagena's choice of Aristotle was thus a significant index of the advent (...) of new Renaissance ideas. This edition shows how the "memorial" throws light on the ideological transformation of society those ideas would bring, setting new ethical guidelines for the ruling class at the crossroads between medieval feudalism and Renaissance absolutism. (shrink)

Contributors to this volume consider the implications of 'the Age of Breath': a spiritual shift in human awareness to the needs of the other figured through breathing.

Verse treatises on Advaita Jaina, and Nyaya philosophy.

Biography of Jayatīrtha, fl. 1365-1388, Indian philosopher.

Biography of Madhva, 13th cent. Hindu religious leader and founder of Mādhva sect.

1. Ḥāshīyat al-Ṣabbān ʻalá al-Sharḥ al-Ṣaghīr lil-Mullawī ʻalá al-Sullam al-murawnaq -- 2. Taqrīrāt Ḥasan ibn Riḍwān al-Ḥusaynī.

Treatise with auto-commentary on Dvaita philosophy.

Contributed articles on relations in Indian philosophy and Sanskrit grammar.

Hagiography of Sankaracarya, the exponent of Advaita philosophy.