By Roy W. Perrett
This wide-ranging creation to classical Indian philosophy is philosophically rigorous with out being too technical for newcomers. via special explorations of the total variety of Indian philosophical matters, together with a few metaphilosophical concerns, it presents readers with non-Western views on primary parts of philosophy, together with epistemology, common sense, metaphysics, ethics, philosophy of language, and philosophy of faith. Chapters are based thematically, with each one together with feedback for extra interpreting. this gives readers with an educated evaluate when permitting them to target specific issues if wanted. Translated Sanskrit texts are followed via authorial motives and contextualisations, giving the reader an realizing of the argumentative context and philosophical variety of Indian texts. a close thesaurus and a consultant to Sanskrit pronunciation equip readers with the instruments wanted for analyzing and knowing Sanskrit phrases and names. The publication may be a vital source for either novices and complicated scholars of philosophy and Asian studies.
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Extra info for An Introduction to Indian Philosophy
The schema here is not supposed to be definitive, only useful for our present purposes. Second, this typology is not to be confused with Edward Said's influential notion of ‘Orientalism’, which takes the idea of the ‘Orient’ to be a construct of the Western imagination (Said 1978). Perhaps Romantic exoticism, with its imaginative construction of India as Europe's ‘Other’, is a kind of Orientalism in Said's sense. However, Sen's typology emphasizes the conflicting variety of Western conceptions of India, whereas Said's notion assumes the uniformity of Western conceptions of the Orient.
V. Murti and others – an interpretive tradition continued in recent times by Indian philosophers such as Jitendranath Mohanty and Bimal Krishna Matilal. Macaulay's hoped-for class of interpreters began not just to convey Western knowledge to Indians, but also Indian knowledge to Westerners. Western conceptions of Indian philosophy The original neglect of traditional Indian philosophy in the philosophy curriculum of Indian English-language universities was obviously a consequence of Macaulay's own exaggeratedly low opinion of Indian literature, an opinion confidently held notwithstanding his own ignorance of Sanskrit.
On the broader Indian cultural background, see Basham 1971. On the ancient period of Indian philosophy, see further Edgerton 1965, van Buitenen 1973 and Jaini 1973. For readings on the classical and medieval periods of Indian philosophy, see the suggestions at the end of each of the successive thematic chapters of this book. On the modern period, see Raghuramaraju 2006, 2013 and Bhusan and Garfield 2011. There is no adequate single history of Indian philosophy: Dasgupta 1922–55 is a venerable classic attempt, but it is both dated and partial – albeit full of useful information.
An Introduction to Indian Philosophy by Roy W. Perrett