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Debates in Indian Philosophy: Classical, Colonial, and Contemporary

Delhi, IN: Oxford University Press India (1998)

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  1. The Heterodox Insider K. Satchidananda Murty: A Critique of His The Indian Spirit.C. D. Sebastian - 2017 - Journal of the Indian Council of Philosophical Research 34 (1):33-49.
    PurposeThe intent of this study is to make a vigilant reading of Kotta Satchidananda Murty with special reference to his The Indian Spirit that has much relevance in today’s philosophical discourse in India. This study also aims at showing how the works of contemporary Indian thinkers excite one to search for new philosophical avenues by basing oneself on the tradition, yet creating ideas anew.MethodologyThe first part of the paper is an epigrammatic unearthing of the central ideas in K. Satchidananda Murty’s (...)
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  • Bending Deleuze and Guattari for India: Re-Examining the Relation Between Art and Politics in Europe and India.A. Raghuramaraju - 2018 - Sophia 57 (3):475-487.
    Identifying the limitations in earlier attempts for comparing Euro-American philosophy with Indian, the paper distinguishes its approach and makes a case for an alternative approach. This consists of bending the Euro-American philosophy, without breaking it, for use in India. Following the discussion of major and minor literatures by Deleuze and Guattari in the context of Kafka in Europe, the paper shows the variance between its claims in the context of minor literature and the reality. In this context, it establishes a (...)
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  • ‘Philosophy in India’ or ‘Indian Philosophy’: Some Post-Colonial Questions.Bhagat Oinam - 2018 - Sophia 57 (3):457-473.
    Mode of philosophizing in post-colonial India is deeply influenced by two centuries of British rule, wherein a popular divide emerged between doing classical Indian philosophy and Western philosophy. However, a closer look reveals that the divide is not exclusive, since there are several criss-cross modes of philosophizing shaped by the forces of colonialism and nationalist consciousness. Contemporary challenges lie in raising new philosophical questions relevant to our time, keeping in view both what has been inherited and what has been imbibed (...)
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  • Politics of Addressing, Problems of Reception: To Whom Are Anglophone Indian Philosophers Speaking?Elise Coquereau-Saouma - 2018 - Sophia 57 (3):489-500.
    The demand for the recognition of non-Western philosophy has often brought about the opposition of substantialized entities such as ‘India’ and the ‘West,’ which has nourished the drifts of nationalistic rhetoric. As a decolonizing process but also as a deconstruction of nationalistic revivals, it is necessary to investigate the presuppositions involved when defining ‘Indian philosophy’ in these post-colonial demands for recognition. Considering that the understanding of what is ‘Indian philosophy’ and its claim for recognition is a prerequisite for its reception, (...)
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  • Philosophy Unbound: The Idea of Global Philosophy.Thom Brooks - 2013 - Metaphilosophy 44 (3):254-266.
    The future of philosophy is moving towards “global philosophy.” The idea of global philosophy is the view that different philosophical approaches may engage more substantially with each other to solve philosophical problems. Most solutions attempt to use only those available resources located within one philosophical tradition. A more promising approach might be to expand the range of available resources to better assist our ability to offer more compelling solutions. This search for new horizons in order to improve our clarity about (...)
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  • Indian Philosophy and Ethics: Dialogical Method as a Fresh Possibility.Muzaffar Ali - 2018 - Sophia 57 (3):443-455.
    This paper discusses the positions held by two opposing camps—the traditionalists and the positivists regarding the presence or absence of ethics in Indian philosophy. It subsequently offers a way ahead of the impasse where I consider some inputs inherent in the method of dialogue in pre-modern Indian philosophy for imagining an ethics of and ethics for plurality. Such an ethics, I argue, cannot be imagined without involving the category of ‘Other,’ which has otherwise remained elusive in the Indian philosophical debates. (...)
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