56 found
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  1.  30
    Testimony.Arindam Chakrabarti - 1994 - Philosophy and Phenomenological Research 54 (4):965-972.
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  2.  47
    Apoha: Buddhist Nominalism and Human Cognition.Mark Siderits, Tom Tillemans & Arindam Chakrabarti (eds.) - 2011 - Columbia University Press.
    Writing from the vantage points of history, philosophy, and cognitive science, the contributors to this volume clarify the nominalist apoha theory and explore the relationship between apoha and the scientific study of human cognition.
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  3.  27
    Comparative Philosophy without Borders.Arindam Chakrabarti & Ralph Weber (eds.) - 2015 - New York: Bloomsbury Publishing.
    Leading figures in comparative philosophy and cultural studies demonstrate what the future of comparative philosophy might look like in practice.
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  4.  19
    Introduction.Ralph Weber & Arindam Chakrabarti - 2016 - In Weber, Ralph; Chakrabarti, Arindam (2016). Introduction. In: Weber, Ralph; Chakrabarti, Arindam. Comparative philosophy without borders. London: Bloomsbury Publishing, 1-33. pp. 1-33.
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  5.  7
    Realisms interlinked: objects, subjects and other subjects.Arindam Chakrabarti - 2019 - New York, NY: Bloomsbury Academic.
    This book brings together over 25 years of Arindam Chakrabarti's original research in East-West 'fusion' philosophy on issues of epistemology, metaphysics, and philosophy of mind. Organized under the three basic concepts of a thing out there in the world, the self who perceives it, and other subjects or selves, his work revolves around a set of realism links. Examining connections between metaphysical stances toward the world, selves, and universals, Chakrabarti engages with classical Indian and modern Western philosophical approaches to a (...)
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  6. I touch what I saw.Arindam Chakrabarti - 1992 - Philosophy and Phenomenological Research 52 (1):103-116.
  7. Against immaculate perception: Seven reasons for eliminating nirvikalpaka perception from nyāya.Arindam Chakrabarti - 2000 - Philosophy East and West 50 (1):1-8.
    Besides seeing a rabbit or seeing that the rabbit is grayish, do we also sometimes see barely just the particular animal (not as an animal or as anything) or the feature rabbitness or grayness? Such bare, nonverbalizable perception is called "indeterminate perception" (nirvikalpaka pratyakṣa) in Nyāya. Standard Nyāya postulates such pre-predicative bare perception in order to honor the rule that awareness of a qualified entity must be caused by awareness of the qualifier. After connecting this issue with the Western debate (...)
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  8.  34
    Introduction: On Playing Roles and Acting Exemplary.Arindam Chakrabarti - 2016 - Philosophy East and West 66 (1):1-4.
    It is not a semantic accident that four key notions of social ethics are also key concepts of theater. These are the concepts of character, playing a part/role, performance, and acting. Of course, one could object that there is a touch of pun in this claim: A character in a drama is not quite the same as good or bad character in a virtue ethics; acting in theater is mere play-acting, whereas acting in social and personal life is serious business. (...)
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  9.  23
    Afterword/Afterwards.Ralph Weber & Arindam Chakrabarti - 2016 - In .
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  10.  19
    Rationality in Indian Philosophy.Arindam Chakrabarti - 2017 - In Eliot Deutsch & Ron Bontekoe (eds.), A Companion to World Philosophies. Oxford, UK: Blackwell. pp. 259–278.
    You cannot say “thank you” in Sanskrit. It would be ridiculous to deduce from this (as William Ward, a British Orientalist) that gratefulness as a sentiment was unknown to the ancient Indian people. It is no less ridiculous to argue that rationality as a concept is absent from or marginal to the entire panoply of classical Indian philosophical traditions on the basis of the fact that there is no exact Sanskrit equivalent of that word.
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  11. Reply to Stephen Phillips.Arindam Chakrabarti - 2001 - Philosophy East and West 51 (1):114-115.
    In lieu of an abstract, here is a brief excerpt of the content:Reply to Stephen PhillipsArindam ChakrabartiMuch as I am honored by Stephen Phillips' detailed defense, in the face of my methodological "refutation," of the Nyāya thesis that a raw perception of the qualifier is a necessary causal factor for some (not all) determinate perception of an entity as qualified, I am not fully convinced that my deeper qualms about the very idea of immaculate perception unimpregnated by predicative structure have (...)
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  12.  11
    The Bloomsbury Research Handbook of Indian Aesthetics and the Philosophy of Art.Arindam Chakrabarti (ed.) - 2016 - New York: Bloomsbury Academic.
    "[A] positive contribution to the discourse on aesthetics from a cross-cultural perspective. It should be required reading for any academic who teaches and writes on aesthetics and the philosophy of art... There is much to be inspired by, and to learn from."- The Journal of Aesthetics and Art Criticism The Bloomsbury Research Handbook of Indian Aesthetics and the Philosophy of Art provides an extensive research resource to the burgeoning field of Asian aesthetics. Featuring leading international scholars and teachers whose work (...)
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  13.  45
    I Touch What I Saw.Arindam Chakrabarti - 1992 - Philosophy and Phenomenological Research 52 (1):103-116.
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  14.  47
    Telling as letting know.Arindam Chakrabarti - 1994 - In A. Chakrabarti & B. K. Matilal (eds.), Knowing From Words. Kluwer Academic Publishers. pp. 99--124.
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  15.  31
    Denying Existence: The Logic, Epistemology and Pragmatics of Negative Existentials and Fictional Discourse.Arindam Chakrabarti - 1997 - Dordrecht, Netherland: Springer.
    Thanks to the Inlaks Foundation in India, I was able to do my doctoral research on Our Talk About Nonexistents at Oxford in the early eighties. The two greatest philosophers of that heaven of analytical philosophy - Peter Strawson and Michael Dummett - supervised my work, reading and criticising all the fledgling philosophy that I wrote during those three years. At Sir Peter's request, Gareth Evans, shortly before his death, lent me an unpublished transcript of Kripke's John Locke Lectures. Work (...)
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  16. Troubles with a Second Self: The Problem of Other Minds in 11th Century Indian and 20th Century Western Philosophy.Arindam Chakrabarti - 2011 - Argument: Biannual Philosophical Journal 1 (1):23-36.
    In contemporary Western analytic philosophy, the classic analogical argument explaining our knowledge of other minds has been rejected. But at least three alternative positive theories of our knowledge of the second person have been formulated: the theory-theory, the simulation theory and the theory of direct empathy. After sketching out the problems faced by these accounts of the ego’s access to the contents of the mind of a “second ego”, this paper tries to recreate one argument given by Abhinavagupta (Shaiva philosopher (...)
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  17.  11
    Remembering Jitendra Nath Mohanty.Arindam Chakrabarti - 2024 - Philosophy East and West 74 (1):1-2.
    In lieu of an abstract, here is a brief excerpt of the content:Remembering Jitendra Nath MohantyArindam Chakrabarti (bio)The only philosopher in the global history of philosophy who read and taught (in the original Sanskrit, German, and English) Patañjali, Vyāsa, Śaṅkara, Gangeśa, Kant, Hegel, Husserl, Heidegger, Frege, Wittgenstein, Hume, McTaggart, Russell, Davidson, and Dummett with equal expertise, depth, and hermeneutic originality is no more. Jitendra Nath Mohanty, who passed away on the 7th of March 2023, was emeritus professor of philosophy at (...)
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  18.  49
    Global Post-Comparative Philosophy as Just Philosophy.Ralph Weber & Arindam Chakrabarti - 2023 - Yearbook for Eastern and Western Philosophy 6 (1):199-220.
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  19.  58
    Introduction.Arindam Chakrabarti - 2001 - Philosophy East and West 51 (4):449-451.
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  20.  72
    On knowing by being told.Arindam Chakrabarti - 1992 - Philosophy East and West 42 (3):421-439.
  21.  34
    Remembering Matilal on Remembering.Arindam Chakrabarti - 2016 - Sophia 55 (4):459-476.
    Although memory is pivotal to consciousness and without it no perceptual judgment or thinking is possible, Nyāya epistemology does not accept memory as a knowledge source. Prof Matilal elucidates and defends Udayana’s justification for calling into question the knowledgehood or even truth of any recollection. Deepening Matilal’s argument, this paper first shows why, if a remembering reproduces exactly the original experience from which it borrows its truth-claim, then there is a mismatch between the time of experience and the time of (...)
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  22. Seeing without recognizing? More on denuding perceptual content.Arindam Chakrabarti - 2004 - Philosophy East and West 54 (3):365-367.
    In lieu of an abstract, here is a brief excerpt of the content:Seeing without Recognizing? More on Denuding Perceptual ContentArindam ChakrabartiTo be in the presence of something is not necessarily to see it. Everyone knows that. Even if an onlooker looks at me and sees me 'looking at' a particular wall with eyes wide open, she cannot be sure that I am seeing that wall. Apart from the possibility that I am distracted or inattentive, I may be focusing on the (...)
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  23. The Concepts ofjnana, Prama and Aprama.Arindam Chakrabarti - 2006 - In Pranab Kumar Sen & Prabal Kumar Sen (eds.), Philosophical Concepts Relevant to Sciences in Indian Tradition. Motilal Banarsidass. pp. 1--145.
     
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  24. The Subject Is Freedom.Arindam Chakrabarti - 2017 - Philosophy East and West 68 (1):277-297.
    As the first comprehensive collection of essays in English on the perennial problem of free will and agency in Indian philosophies, Free Will, Agency, and Selfhood in Indian Philosophy, edited by Matthew R. Dasti and Edwin F. Bryant, richly deserves to be read widely and critically by philosophers, Asianists, and global historians of ideas. It is an excellent endeavor in comparative philosophy. So, like every exercise in comparative philosophy, it must face a frustrating double bind. Let me start this review (...)
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  25. Idealist Refutations of Idealism.Arindam Chakrabarti - 1992 - Idealistic Studies 22 (2):93-106.
    Idealism is a sticky doctrine. Each of us believes that there are lots of things existing and taking place beyond our actual or possible knowledge. Yet we have to live with the predicament that we cannot put our finger on any one such item without somehow touching it with our language and mind. Even our imagination seems to suffer from this incurable ambivalence between self-containment and self-transcendence.
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  26. Perception, apperception and non-conceptual content.Arindam Chakrabarti - 2003 - In Perspectives on Consciousness. New Delhi: Munshiram Manoharlal.
  27.  38
    Remembering Daya Krishna and G. C. Pande: Two Giants of Post-Independence Indian Philosophy.Jay Garfield & Arindam Chakrabarti - 2013 - Philosophy East and West 63 (4):458-464.
    Daya Krishna(Photo courtesy of Jay Garfield)Govind Chandra Pande(Photo courtesy of his daughter amita sharma)Daya Krishna was the public face of Indian philosophy in the first half-century after Indian independence. Nobody on the Indian scene in that period came close to him in influence or in contribution to the profession. Nobody else in the world thought as hard or as fruitfully about the relation of Indian philosophy to that of the rest of the world, and nobody else dared to think as (...)
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  28. Ownerless Emotions in Rasa-Aesthetics.Arindam Chakrabarti - 2010 - In Ken'ichi Sasaki (ed.), Asian Aesthetics. Singapore: National Univeristy of Singapore Press.
  29.  5
    The Connecting Manas: Inner Sense, Common Sense, or the Organ of Imagination.Arindam Chakrabarti - 2011 - In Morny Joy (ed.), After Appropriation: Explorations in Intercultural Philosophy and Religion. University of Calgary Press. pp. 57-76.
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  30. Sleep-learning or Wake-up Call?: Can Vedic Sentences Make Us Aware of Brahman?Arindam Chakrabarti - 1995 - In Sibajiban Bhattacharyya & Ashok Vohra (eds.), The Philosophy of K. Satchidananda Murty. Indian Book Centre. pp. 157.
     
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  31. Adhunikapratīcyapramāṇamīmāṃsā.Arindam Chakrabarti - 2005 - Tirupatiḥ: Rāṣṭriyasaṃskr̥tavidyāpīṭham.
    On theory of knowledge in Indic and modern philosophy; research papers.
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  32.  9
    Anti-Realism and Realism About the Past: A Present for Mark Siderits.Arindam Chakrabarti - 2023 - In Christian Coseru (ed.), Reasons and Empty Persons: Mind, Metaphysics, and Morality: Essays in Honor of Mark Siderits. Springer. pp. 283-293.
    Nyāya realists drew an important distinction between absence and non-existence. Perished particulars, such as Aristotle, emperor Ashoka, or the Bamiyan Buddha statues in Afghanistan are absent now but they are not non-existent in the sense of having become unreal or fictional. By dying, my grandmother did not become nonexistent like Snow White, though she suffered post-cessation absence. In order to be really dead, one could aptly remark, she has to be real. Can we therefore be realists about now deceased individuals (...)
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  33.  42
    Bimal Krishna Matilal, 1935-1991.Arindam Chakrabarti - 1992 - Philosophy East and West 42 (3):395-396.
  34. Dream and Love at the Edge of Wisdom: A Contemporary Cross-Cultural Remapping of Vedānta.Arindam Chakrabarti - 2020 - In Ayon Maharaj (ed.), The Bloomsbury research handbook of Vedānta. New York: Bloomsbury Academic.
     
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  35.  7
    Engaged emancipation: mind, morals, and make-believe in the Mokṣopāya (Yogavāsiṣṭha).Christopher Key Chapple & Arindam Chakrabarti (eds.) - 2015 - Albany: SUNY Press.
    A wide-ranging analysis of the Mokṣopāya, the Indian literary classic that teaches through storytelling how to enjoy an active, successful, worldly life in a spiritually enlightened way. In the Mokṣopāya (also known as the Yogavāsiṣṭha), an eleventh-century Sanskrit poetic text, the great Vedic philosopher Vāsiṣṭha counsels his young protégé Lord Rāma about the ways of the world through sixty-four stories designed to bring Rāma from ignorance to wisdom. Much beloved, this work reflects the philosophy of Kashmir Śaivism. Precisely because all (...)
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  36.  63
    Individual and Collective Pride.Arindam Chakrabarti - 1992 - American Philosophical Quarterly 29 (1):35 - 43.
  37. I am told by an expert, therefore I know : transmission of knowledge (Pramaa) by testimony in classical Indian and contemporary western epistemology.Arindam Chakrabarti - 2009 - In M. T. Stepani͡ant͡s (ed.), Knowledge and Belief in the Dialogue of Cultures. Council for Research in Values and Philosophy.
     
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  38.  19
    Introduction: The Problems of Representation across Cultures—Mind, Language, Art, and Politics.Arindam Chakrabarti - 2021 - Philosophy East and West 71 (1):4-12.
    Are you genuine? Or merely an actor? A representative? Or that which is represented? In the end, perhaps you are merely a copy of an actor. Second question of conscience.In the beginning was the word. And the word represented the world that was to come. The ancient Indian Grammarian Panini thickened the plot with his aphorism that the word represents its own form. Representation became so intimate and reflexive a relationship that the word and the world could hardly be distinguished. (...)
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  39.  59
    Kant in India.Arindam Chakrabarti - 1995 - Proceedings of the Eighth International Kant Congress 1:1281-1286.
  40.  5
    Mananera madhu.Arindam Chakrabarti - 2008 - Kalakātā: Gāṅacila.
    Articles on philosophy and religion with special reference to India.
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  41.  10
    Mahabharata Now: Narration, Aesthetics, Ethics.Arindam Chakrabarti & Śibājī Bandyopādhyāẏa (eds.) - 2014 - New Delhi, India: Routledge India.
    The _Mahabharata _is at once an archive and a living text, a sourcebook complete by itself and an open text perennially under construction. Driving home this striking contemporary relevance of the famous Indian epic, _Mahabharata Now _focuses on the issues of narration, aesthetics and ethics, as also their interlinkages. The cross-disciplinary essays in the volume imaginatively re-interpret the ‘timeless’ classic in the light of the pre-modern Indian narrative styles, poetics, aesthetic codes, and moral puzzles; the Western theories on modern ethics, (...)
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  42. Modern south asia and south east asia.Arindam Chakrabarti - 1999 - In Ninian Smart (ed.), World philosophies. New York: Routledge.
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  43.  1
    Our Talk about Nonexistents.Arindam Chakrabarti - 1982
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  44. Perspectives on Consciousness.Arindam Chakrabarti - 2003 - New Delhi: Munshiram Manoharlal.
     
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  45.  35
    The Moral Psychology of Revenge.Arindam Chakrabarti - 2005 - Journal of Human Values 11 (1):31-36.
    The tendency and ability to take adequate revenge for an insult or injury inflicted in the past have been often glorified as part of a ‘just and honourable’ individual or communal character. This article argues against this old—and currently popular—belief that the act of revenge is justified and reasonable. The central flaw in the idea of revenge is that it is a futile attempt to remedy past suffering. The article shows how revenge cannot be defended as ‘teaching the aggressor a (...)
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  46.  72
    Truth, Recognition of Truth, and Thoughtless Realism.Arindam Chakrabarti - 2001 - The Proceedings of the Twentieth World Congress of Philosophy 12:41-59.
    Witnessing the fate of the various definitions of truth, Donald Davidson has recently called the very drive to define truth a “folly.” Before him, Kant and Frege had given independent arguments why a general definition of truth is impossible. After a quick summary of their arguments, I recount several reasons that Gangeśa gave for not counting truth as a genuine natural universal. I argue that in spite of defining truth as a feature of personal and ephemeral awareness episodes, the Nyāya (...)
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  47. Up down backward on the stairs of the self : from bodily to spiritual subjectivity.Arindam Chakrabarti - 2023 - In Elise Coquereau-Saouma & Daniel Raveh (eds.), The Making of Contemporary Indian Philosophy: Krishnachandra Bhattacharyya. New York, NY: Routledge.
     
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  48. Western Misunderstandings / Chantal Maillard ; Ownerless Emotions in Rasa-Aesthetics.Arindam Chakrabarti & On the Western Reception of Indian Aesthetics - 2010 - In Ken'ichi Sasaki (ed.), Asian Aesthetics. Singapore: National Univeristy of Singapore Press.
     
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  49. B. Referate uber fremdsprachige Neuerscheinungen-Universals, Concepts And Qualities: New Essays on the Meaning of Predicates.P. F. Strawson, Arindam Chakrabarti & Matthias Wille - 2006 - Philosophischer Literaturanzeiger 59 (3):322.
     
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  50.  8
    Universals, Concepts and Qualities: New Essays on the Meaning of Predicates.P. F. Strawson & Arindam Chakrabarti - 2006 - Routledge.
    Are there universal properties grounding our sense of resemblance or qualitative identity among a number of distinct things or events which appear to form a class, a type or a kind of some other sort? Do universals such as humanness, triangularity, or being an Oak exist? Is being a laptop computer a universal, which has only recently come into existence? Do predicate expressions, adjectives or abstract nouns refer to objective properties or cognitive contents called concepts? The problem of universals has (...)
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