There is no greater threat today to the security of life on this earth than environmental degradation covering all aspects of Nature—plants, animals and human. It is imperative to take interest in a future which lies beyond the boundary of our short-sighted outlook and self-interests. Non-western and indigenous cultural approaches to environmental issues are relevant today. Following Buddhist Ethics we can extend love, compassion, and non-violence in practice and limit our greed, and also we can take interest in protecting the (...) right to happiness of future generations. In the light of the ethical teachings contained in the texts of Buddhism, I propose two different methodological models, namely the “Honey-Bee Model” and “Mother-Child Model,” for addressing an ideal relation between humans and Nature. The Buddhist approach to environmental issues is based on the law of Dependent Origination and the theory of Not-Self or Relational Self. I shall also argue that Buddha’s teaching integrates all aspects of the ecosphere—individuals and general species—in terms of mutual interdependence, which in a sense an attempt to institutionalize care and welfare ethics beyond the human domain to also reach the animal and plant worlds. This paper is an attempt to address current ecological problems from the moral perspective of Buddhism. (shrink)

There are two major ways in which Buddhist logic is developed. The first one is represented by Nāgārjuna-Candrakῑrti tradition through the use of dialectics and the second way of development is found in the works of Diṅnāga and Dharmakῑrti through the use of hetu (probans). This second way of logic has further been developed by the works of Jinendrabuddhi and Ratnakῑrti. The paper is an attempt to show the historical development of epistemic logic as developed by the Buddhist philosophers and (...) their relevance for our time. (shrink)

This special issue on Indian logic consists of nine research papers dealing with different aspects of Indian logic by nine distinguished authors. It is divided into three sections, such as Nyāya logic, Buddhist logic and Jaina logic. The papers deal with the issue of inference and allied concepts from both historical and conceptual considerations. Indian logic followed linguistic model and thereby in India it gives the foundation of epistemology and the development of philosophy of language.

What are the preconditions of interreligious dialogue? How do philosophical reflections help today a religiously plural society to live in harmony, peace and sustainable development? In this paper I deal with these questions in the light of Swami Vivekananda’s concept of Universal Religion and try to search for a philosophical model of interreligious dialogue. Vivekananda propounds that we are to go beyond tolerance, and accept other religions as good as our own. Vivekananda’s interpretation has also the implication of transcending various (...) commonly known worldviews in the context of religion and culture. It strengthens the application of the principle of “live and let live.” This model of understanding does not regard the existence of other religions as a hindrance to worldly progress and peace. This attitude is rather guided by a practical plan which does not allow for questioning the encountering of religion. It does not destroy the individuality of any man in religion and at the same time shows him a point of union with all others. Our analysis will develop the significance and relevance of this view. (shrink)

This short paper argues that interreligious and intra-religious harmony is a necessary condition for social harmony, peace and progress. It is an attempt to develop arguments in favour of the above thesis with special reference to the teachings of Buddha and Vivekananda. Buddha taught human beings to be rational, analytical and moral in way of life. Buddha, therefore, taught openness, interdependence and middle path. Vivekananda also argues for universal religion which is based on scientific, rational and compassionate human relations. He (...) considers that the service of human beings is the service of God. It seems to be a direct impact of the compassionate teachings of Buddha upon Vivekananda. Both of them have indirectly contributed to what is called today the philosophical doctrine of Religious Pluralism which rests on the principle of ‘live and let live’. Both of them were against all kinds of ‘dogmatism, fanaticism and bigotry’. The proposed form of religious harmony is one of the golden ways or middle paths today for addressing many global issues for social harmony, peace and progress. Philosophy and Progress, Vol#67-68; No#1-2; Jan-Dec 2020 P 1-14. (shrink)

Study of the last chapter of Tattvopaplavasiṁha, text on Cārvāka school of philosophy; includes text with English translation.

The paper offers an analysis of Protagoras’ fr. DK 80 B 1 and rejects the traditional reading of Protagoras as relativist. By considering the ipsissima verba that Protagoras makes use of in his passage, it is argued that alternative interpretations are possible, of which epistemological reism and psychological individualism are proposed. On a more general level, it is discussed to what extent Protagoras’ fragment contains descriptive rather than normative claim.

The article deals with the Greek idea of circular thought and especially with the question of its presence and meaning in the philosophy of Parmenides of Elea. A new interpretation of the fragment DK 28 B 5, which is crucial to this issue, is proposed. It is suggested that the circularity of thought refers to the deductive mode of the arguments in the “Aletheia” and to the proleptic character of some of the Parmenidean statements. Both fragment B 5 (to be (...) placed probably at the beginning of the deduction of the “Aletheia”) and B 8.50-51 (the end of the “Aletheia”) may be successfully interpreted on the basis of this idea. The proposed interpretation makes clear why the circularity of thought does not oppose the linearity of the reasoning and why the logical character of cognition does not contradict its immediacy for Parmenides. (shrink)

As one of the tools used to express feelings and thoughts, music has been utilised by people in many fields throughout history. Music is seen as a means of expressing religious feelings, being used as an educational tool, as a way for military bands to invoke heroic feelings in soldiers, and as way of expressing emotions in joyful and melancholic days. Music was especially born and shaped by rituals of religious origin. With the spread of the religion of Islam, music (...) became an issue that paved the way for many religious discussions. It should be clearly noted that while many verses in the Qur'an are cited as a source for these discussions, it is very difficult to deduce from these verses whether music is halal (permissible) or haram (prohibited). Additionally, many permissible matters in Islam become prohibited when used maliciously or out of their intended purpose, however, if everything that has a possibility of being used maliciously or outside of its intended purpose is considered haram, this will lead to a path of denying many blessings that Allah has bestowed upon people in this world. Restricting issues out of the possibility of their wrongful misuse and depriving others of this blessings cannot be just. Nevertheless, although the discussion of music as permissible or prohibited has largely existed within the religion of Islam, those involved with Tasawwuf (Islamic Mysticism), also known as Sufis, have generally perceived music as nutrient for the soul. Consequently, Sufis have incorporated music into their worship in order to invoke religious feelings over the centuries. Religious music is divided into two; the first is Mosque Recitations, and the second is Tekke music (also known as Tasawwuf Music). Mosque Recitation is that which is performed without instrumentals using only vocals and an improvised approach. On the other hand, Tekke music is performed with an instrument and a composed written piece. Within the Mosque Recitation is the Qur’an recitation, which when read in accordance with its rules has a natural phonetic style, meaning that when the Qur’an is recited according to the Maqam (Melodic modes of recitation) requirements, it evokes spiritual feelings to the listeners. Accordingly, there is a connection between the recitation of the Qur'an and the scientific understanding of music. When a connection between the Qur’an and disciplined recitation is established, this causes an artistic sensation to the listener, which experts in the field have name “Fem-i Muhsin”.Hafız (a title used for a person who has memorised the Qur’an in its entirety) Bekir Sıdkı Sezgin is one of the important musicians to have left his mark on Turkish music, where a discipline was formed after him. He has a very high status due to the value he gave to Turkish music as he became one of the leading names in Turkish music, especially considering the large yet unknown number of students that he personally trained. Hafız Bekir states in interviews that he especially owed his success in the science of music to the Qur'an education he received at a young age, and he emphasises that those who are on the way to becoming good musicians must receive a Qur'an education; additionally, because classical Turkish music lyrics are Arabic and Persian, he argues that the way to correctly pronounce these lyrics is to also know Ottoman Turkish to a high degree. Hafız Bekir was also able to recite the Qur'an to a degree of perfection and was proud of being a Hafız, where he believed that the Qur'an harmonised between his memory and excellent musical knowledge. Hafız Bekir recited the Qur’an according to the suitable Istanbul Maqam of reading, and by using the Maqam befitting the Qur’an recitation, Hafız Bekir was able to take the listeners on a spiritual journey.A survey of the works produced about Hafız Bekir shows that although there have been many theses, articles, and interviews published about him, there is no specific study on his Qur’an recitation according to the Istanbul Maqam style. In this study, Hafız Bekir’s dual identity as both a musician and Qur’an Hafız is underlined as a way to contribute to the field by revealing this side of Hafız Bekir, and also examining the Qur'an education that he recommends to his students. The recitation of verses 189-194 of the chapter Âli İmrân, which Hafız Bekir recited in the Istanbul Maqam style, is notated with the Mus notation system, and analysed according to the Maqam reading style. The notation is formed based on a sensory evaluation with assistance from experts in the field. This study, as a musical analysis, was produced to reveal the importance of this subject to interested parties. (shrink)

The article presents a reconstruction of Heraclitus’ saying in DK 22 B 14, which is generally thought to be two discontinuous statements (B 14a and B 14b), inorganically linked by a commentary by Clement of Alexandria. Although this sentence of Clement’s is almost unanimously rejected as a Christian misinterpretation of the pagan mysteries, the author of the article attempts to demonstrate that the core of the sentence does come almost certainly from Heraclitus. All that Clement did was to change the (...) meaning of the sentence by changing the subjects for the objects. This new reading of the fragment makes it possible to link the two parts of the saying in a meaningful way, and at the same time to shed light on what were probably Heraclitus’ main criticisms of the initiates of the four different mysteries and the initiatory cults (B 14a). This is supported by a detailed historical and religious analysis of the probable meaning of the different designations for the initiates and the possible interconnections between them. (shrink)

Le sujet de cette étude est la manière dont Plotin, dans une perspective qui reste essentiellement platonicienne, interprète la notion de noeîn dans Parménide, surtout à la lumière du bien connu Fr. 3 DK, sur l’identité de l’être et de la pensée, dont Plotin, avec Clément d'Alexandrie, est notre source. Cette interprétation est essentielle pour comprendre la nature et la fonction ontologique-métaphysique de l’hypostase plotinienne du Noûs. La conception parménidienne de noeîn est profondément remaniée par Plotin et intégrée dans une (...) perspective compatible avec l’ontologie platonicienne et la métaphysique néoplatonicienne. (shrink)

Do the early Greek poets and thinkers really “play” with their language? What sort of “play” should we expect from part of the professional craftsmen they were of a basically sound language? What did imply their awareness of the phono-syllabic nature of Greek language? And what about Heraclitus in particular, who is most concerned among them with the intrinsic virtues of Greek discourse (λόγος)? An analysis of fr. 22 B 52 DK within the melodic and sonic state of archaic Greek (...) language reveals, instead of “play of words”, a rather spontaneous phenomenon of phono-syllabic generation, that is as necessary for the political message of Heraclitus’ fragment as the meaning of each of its words and their superficial syntactic organization. (shrink)

In Heraclitus’ time, thymos and psyche carried highly similar or even identical meanings, because both could refer to life, courage, personality, emotions, and reason. Heraclitus probably worked with all of these meanings. He may have been partly inspired by Homer and post-Homeric literature, where the two terms were likewise placed side by side and often used interchangeably. In Heraclitus, thymos and psyche are not opposites in terms of signification. Oftentimes, they can be “swapped,” and their meaning and “costs” exchanged. The (...) source and cause of this special exchange is desiring or wanting (thelein), which connects all these senses but is also the source of conflict and fighting. Desire—regardless of what it is and what is desired—is simultaneously the acquisition of the desired object or person and a way of paying for it. This struggle for the desired object is difficult not only because of its consequences (the price), but also because it is not possible to permanently stop desiring, which is why this struggle cannot be brought to an end. (shrink)

According to Hippolytus of Rome, Heraclitus claimed (on one plausible translation) that ‘The teacher of most people is Hesiod. They know (epistantai) he knows (eidenai) the most, he who did not know (ouk eginôsken) day and night; i.e. that they are one thing’ (DK 22 B57). The remark gives rise to three questions: (1) In what manner did Hesiod reveal his ignorance of the unity of day and night? (2) Why did Heraclitus use three different verbs for knowing when one (...) might have sufficed? And (3) How could Heraclitus have consistently asserted that most people know that Hesiod knows the most things while identifying one fundamental truth Hesiod failed to know? I argue that each of the verbs for knowing Heraclitus used in B57 (epistasthai, eidenai, and gignôskein) had a distinctive meaning, and that by using all three, he was able to consistently and accurately characterize the prevailing epistemological situation. (shrink)

Cet article est consacré au fragment B23 d’Empédocle, où l’auteur met en relation la génération des espèces vivantes à partir des quatre éléments avec l’art pictural dont les productions résultent des divers mélanges d’un nombre limité de pigments. La première partie aborde la dimension heuristique de l’analogie dans le cadre du récit cosmologique, notamment la question de la correspondance entre comparans et comparandum. À l’intérieur de cette relation, un problème grammatical et théorique retient mon attention : alors que le sujet (...) et les verbes du fragment sont au pluriel, les procédés des peintres sont exprimés par des participes au duel. Ces duels ont souvent été interprétés comme des allusions aux deux puissances cosmiques d’Empédocle, l’Amour et la Haine. Prenant appui sur l’interprétation récente du cycle cosmique donnée par Oliver Primavesi, selon laquelle même dans la période où la Haine domine, l’Amour reste le principe de production des espèces mortelles, je propose d’interpréter les duels comme une allusion aux mains de Cypris, l’une des personnifications du pouvoir démiurgique de l’Amour. En ce sens, la lecture que je propose ici de l’analogie s’avère compatible avec les deux courants interprétatifs principaux de la zoogonie d’Empédocle (unique/double). Dans la deuxième partie de l’article, j’analyse l’écart réflexif que l’analogie des peintres introduit par rapport à deux formes de discours contemporaines d’Empédocle qui thématisent la question de la représentation : d’une part, la tradition lyrique, notamment Simonide et Pindare ; de l’autre, le poème philosophique de Parménide. (shrink)

In this paper I offer a new interpretation of Melissus' argument at DK 30 B8. In this passage Melissus uses an Eleatic argument against change to challenge an opponent who appeals to the authority of perception in order to support the view that there are a plurality of items in the world. I identify an orthodox type of approach to this passage, but argue that it cannot give a charitable interpretation of Melissus' strategy. In order to assess Melissus' overall argument (...) we have to identify the opponent at whom it is aimed. The orthodox interpretation of the argument faces a dilemma: Melissus' argument is either a poor argument against a plausible opponent or a good argument against an implausible opponent. My interpretation turns on identifying a new target for Melissus' argument. I explain the position I call Bluff Realism (contrasting it with two other views: the Pig Headed and the Fully Engaged). These are positions concerning the dialectical relation between perception on the one hand, and arguments to counterperceptual conclusions on the other. I argue that Bluff Realism represents a serious threat from an Eleatic point of view, and is prima facie an attractive position in its own right. I then give a charitable interpretation of Melissus' argument in DK 30 B8, showing how he produces a strong and incisive argument against the Bluff Realist position I have identified. Melissus emerges as an innovative and astute philosopher. (shrink)

El presente artículo aborda las connotaciones y los fundamentos de la paráfrasis cum canere vellem en Serv. Ecl. 6. 3. El análisis del sentido del verbo volo en este contexto y la confrontación del pasaje con Serv. Ecl. 6. 5 revelan que Servio interpreta la frase cum canerem reges et proelia como referencia a un temprano empeño de Virgilio en componer poesía épica, del que pronto desistió. Esta interpretación está condicionada por la idea de que la secuencia cronológica Églogas - (...) Geórgicas - Eneida tiene un correlato jerárquico, idea que se funda en noticias biográficas y en la teoría de la tripertita varietas. This paper focuses on the connotations and grounds of the paraphrase cum canere vellem in Serv. Ecl. 6. 3. The analysis of the sense of verb volo within this context, as well as the confrontation between that passage and Serv. Ecl. 6. 5, show that Servius interprets the clause cum canerem reges et proelia as a reference to Virgil's early endeavor to compose an epic poem, from which he shortly desisted. This interpretation is conditioned by the idea that the chronological sequence Eclogues - Georgics - Aeneid has a hierarchical correlate, an idea which is founded on biographical information and the theory of tripertita varietas. (shrink)