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  1. Nature Cure and Ayurveda: Nationalism, Viscerality and Bio-ecology in India.Joseph S. Alter - 2015 - Body and Society 21 (1):3-28.
    Nationalism can be closely associated with powerful feelings about the relationship among cultural heritage, identity and embodied experience. Almost by definition this relationship is expressed in terms of continuity, distinctiveness and the purity of tradition, to an extent that nationalistic sentiments can be said to be ‘visceral.’ Contrasting the way in which the body is implicated in nature cure and Ayurveda, two forms of medicine closely linked to nationalism in India, this article presents an analytical perspective on the embodiment of (...)
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  • Upanisads: A contribution towards bibliography of secondary literature and reviews. [REVIEW]Timothy P. Lighthiser - 2002 - Journal of Indian Philosophy 30 (1):83-99.
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  • Old, Older, and Oldest Dharmaśāstra: The Manuscript Tradition of the Manu Śāstra, the Original Text of the Manu Śāstra, and the First Dharmasūtras.L. James - 2014 - Journal of the American Oriental Society 134 (3):481.
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  • Old, Older, and Oldest Dharmaśāstra: The Manuscript Tradition of the Manu Śāstra, the Original Text of the Manu Śāstra, and the First Dharmasūtras.James L. Fitzgerald - 2021 - Journal of the American Oriental Society 134 (3):481-503.
    Patrick Olivelle’s two volumes presenting first the four oldest dharmasūtras, in updated and refurbished editions and new translations, and next his critical edition and translation of the Mānavadharmaśāstra are both meticulous works of fundamental scholarship that will stand as the normative forms of these five texts for decades to come. Olivelle’s contributions as an editor in each volume are very different, and these contributions are examined and discussed in some detail, particularly in the case of the critical edition of the (...)
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  • Contemplative Grammars: Śaṅkara’s Distinction of Upāsana and Nididhyāsana.Neil Dalal - 2016 - Journal of Indian Philosophy 44 (1):179-206.
    Śaṅkara’s Advaita Vedānta is largely dismissive of ritual action, in part because the metaphysical position of non-duality erodes any independent existence of the individual as a ritual agent, and because knowledge of non-duality is thought to be independent of action. However, a close reading of Śaṅkara shows that he does accept forms of devotional practice that have remained largely marginalized in studies of Advaita Vedānta. This article compares and contrasts contemplative devotion, in the form of visualized meditations on īśvara, with (...)
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