This book explores the intellectual encounter of India and the West from pre-Alexandrian antiquity until the present. It examines India’s role in European philosophical thought, as well as the reception of European philosophy in Indian thought. Halbfass also considers the tension in India between a traditional and modern understanding of itself. Halbfass covers a wide variety of epochs and “cultures” in this study without oversimplification and without distracting shifts of tone. The volume’s methodological unity is reflected in Halbfass’ reliance on (...) the German hermeneutical tradition and his root characterization of the encounter between Indian and the West as dynamic. It is a contribution rooted in the interpretive tradition typified by the work of Heidegger, Gadamer, and Habermas. This edition is much more than a mere translation. Halbfass has not only translated, but has also revised, updated, and added much new material. (shrink)

Jaegwon Kim has argued (Kim 2006a) that the two key issues for emergentism are to give a positive characterization of the emergence relation and to explain the possibility of downward causation. This paper proposes an account of emergence which provides new answers to these two key issues. It is argued that an appropriate emergence relation is characterized by a notion of ‘transformation’, and that the real key issue for emergentism is located elsewhere than the places Kim identifies. The paper builds (...) on Victor Caston’s important work on ancient philosophy of mind (Caston 1997, 2001), but appeals to sources he has not considered. (shrink)

In this benchmark five-volume study, originally published between 1922 and 1955, Surendranath Dasgupta examines the principal schools of thought that define Indian philosophy. A unifying force greater than art, literature, religion, or science, Professor Dasgupta describes philosophy as the most important achievement of Indian thought, arguing that an understanding of its history is necessary to appreciate the significance and potentialities of India's complex culture. Volume I offers an examination of the Vedas and the Brahmanas, the earlier Upanisads, and the six (...) systems of Indian philosophy. (shrink)

Ciò che qui chiamo Materialismo indiano non deve intendersi come scuola filosofica unica ed univocamente impostata, bensì come insieme di correnti di pensiero, propugnanti differenti punti di vista, ma tutte collocate entro l’orizzonte concettuale che nega ciò che in Occidente si usa chiamare Trascendente. Inoltre, com’è ovvio, bisogna distinguere tra un Materialismo filosofico – che prenderò in considerazione qui – ed un Materialismo, per così dire, popolare – al quale mi riferirò solo se necessario. Due sono le impostazioni materialiste che (...) intendo trattare: l’una riguarda i sostenitori dell’esistenza di cinque elementi materiali (bhūtapañcakavādin) che chiamerò, seguendo Ramkrishna Bhattacharya, proto-Materialisti, l’altra concerne i sostenitori dell’esistenza di quattro elementi materiali (bhūtacatuṣṭayavādin), tra cui i Cārvāka. (shrink)