On the origin and development of aesthetics in India.

1. Ācārya Jagadīśa Prasāda Śukla "Smr̥ti grantha" -- 2. Pro. Śrīprakāśa Dube smr̥ti-grantha.

The Buddhist outlook.--Self culture in Buddhism.

On post-modernism and ideology of postmodern thinkers.

Treatise, with commentaries, on Navya-Nyāya philosophy.

Gloss on Raghunathaśiromaṇi's Dīdhiti, commentary on Tattvacintāmaṇi of Gaṅgeśa, basic work on neo-Nyaya school in Hindu philosophy.

Supercommentary on Tattvacintāmaṇidīdhiti, 16th century commentary, by Raghunātha Śiromaṇi on Tattvacintāmaṇi, 13th century basic work of the neo-Nyāya school in Hindu philosophy, by Gaṅgeśa; portion dealing with definition of invariable concomitance (vyāpti).

Classical work with Tarkāmr̥tataraṅgiṇī by Mukundabhaṭṭa, 19th cent. and Caṣaka and Caṣakatātparya by Gaṅgārāmajaḍī, 18th cent., on Nyaya philosophy.

Contributed articles on the life and writings of Gopi Nath Kaviraj, philosopher and Indic scholar.

Exposition of Guḍārthatattvāloka of Dharmadatta Jhā, 1860-1918, commentary on the Siddhāntalakṣaṇa of Jagadīśatarkālaṅkāra, work on the basic tenets of the Nyaya school in Hindu philosophy.

Treatise on Yoga philosophy with Sanskrit commentaries and translation.

Nyāyadarśanam.--Vaiśeṣikadarśanam.--Sāṅkhyadarśanam.--Yogadarśanam.--Mīmāṃsādarśanam.- -Vedāntadarśanam.

Commentary on Raghunātha Śiromaṇi's Tattvacintāmaṇididhiti dealing with minor premise (pakṣatā) according to navya-nyāya point of view.

Critical edition of treatise on Nyaya and Vaiśeṣika philosophy with commentary.

On Vedanta philosophy ; Sanskrit text with Hindi translation and explanation.

Les Prolegomenes a la Philosophie de Platon sont un manuel d'ecole neoplatonicien. Il s'inspire d'un modele dont Proclus a du etre l'auteur, mais l'origine de ce texte est presque surement alexandrine et doit dater de la premiere moitie du Vle siecle. Cette oeuvre est essentielle pour comprendre comment etait diffuse l'enseignement platonicien, et pour mieux saisir le mouvement des idees de l'Antiquite finissante. Dans une importante introduction, L. O. Westerink a retrace l'histoire de l'ecole d'Alexandrie et celle du genre litteraire (...) de ces introductions a Platon et a Aristote. (shrink)

Purpose. To examine the existential anthropology of G. Marcel and E. Minkowski, in order to demonstrate the necessity of distinguishing the universal-spiritual, as human in human being, apart from the individual-existential in him, and to reveal the hierarchical correlation of biosocial, existential and spiritual spheres in personality. Theoretical basis. Within existential philosophy the author differentiates two separate traditions and proceeds from the insufficiency of the distinction of existential sphere, proposed by phenomenological tradition, showing the necessity of its correlation with the (...) spiritual sphere as a sphere of humanity, proposed by non-phenomenological tradition of G. Marcel and E. Minkowski. Originality. The author presents the anthropological conception of G. Marcel and E. Minkowski, in which human personality is understood as unity of individual-existential and universal-spiritual, which requires a special trans-empirical field of culture, which contains senses, images and symbols of humanity. Also, the author presents the recent developments of existential thinkers in distinguishing existential and spiritual dimensions, both not reducible to the physical and social dimensions. Conclusions. In both existential traditions, the specifically human was founded as a trans-biological and trans-social phenomenon, which appears as indefinable and non-predetermined. But in first tradition, humanity is understood as an existence, as a unique individuality, "project", variant of humanity, equivalent to other variants, and universal is understood as a community of human condition in the world. While in the second tradition, the universal is understood as spiritual. Thus, horizontal level of our private existence, as the process of movement from birth to death, is supplemented by vertical of human, universal ideals and images. Humanity appears as a task, on the way to which human being transcends beyond the limits of his individual "self" to the "super-individual", through inclusion into spiritual community, into universal culture. (shrink)

Modern scholars have been concerned with the hostility shown to Alexander by the Hellenistic schools of philosophy. Two literary portraits have been distinguished, the Peripatetic and the Stoic, the former deriving from Theophrastus' book on Callisthenes, or starting with this work the Peripatetics worked out a theory of and applied it to Alexander, in order to belittle his achievements. It was a case of giving sophisticated expression to the kind of crude resentment expressed by Demades.

The locus classicus for Plutarch's own views on his methods is in the Alexander He has begun by asking for the indulgence of his readers if they do not find all the exploits of Alexander and Caesar recounted by the biographer or if they discover him not reporting some famous incident in detail (); and he goes on to compare his own search for evidence which will indicate the kind of soul, with the activity of the painter, who, in order (...) to create a likeness, concentrates on the eyes and pays little attention to the other parts. Commentators and critics have been right to take this as a key text for the purpose of understanding Plutarch's attitude towards his biographical work; nevertheless there are other passages in the Lives where we can at least glimpse his attitude to his subject, and we can only see the Alexander-remarks in correct perspective if we take these other passages into account. I propose therefore, starting with the Alexander, to see how far these critical remarks apply to Plutarch's theory and practice elsewhere in the Lives. (shrink)