Indian And Western Philosophical Concepts In Religion

Philosophical concepts are influential in the theories and methods to study the world religions. Even though the disciplines of anthropology and religious studies now encompass communities and cultures across the world, the theories and methods used to study world religions and cultures continue to be rooted in Western philosophies. For instance, one of the most widely used textbooks used in introductory courses on religious studies, introduces major theoreticians such as Edward Burnett Tylor, James Frazer, Sigmund Freud, Emile Durkheim, Karl Marx, Max Weber, Mircea Eliade, William James, E. E. Evans-Pritchard, and Clifford Geertz. Their theories are based on Western philosophy. In contrast, in Indic philosophical systems, such as Buddhism, Hinduism, and Jainism, one of the common views on reality is that the world both within one self and outside is a flow with nothing permanent, both the observer and the observed undergoing constant transformation. This volume is based on such innovative ideas coming from different Indic philosophies and how they can enrich the theory and methods in religious studies.

With a few notable exceptions, analytical philosophy of religion in the West still continues to focus almost entirely on the Iudaeo-Christian tradition. In particular, it is all too customary to ignore the rich fund of concepts and arguments supplied by the Indian religious tradition. This is a pity, for it gratuitously impoverishes the scope of much contemporary philosophy of religion and precludes the attainment of any insights into Indian religions comparable to those that the clarity and rigour of analytic philosophy has made possible for the Iudaeo-Christian tradition. This volume seeks to redress the imbalance. The original idea was to invite a number of Indian and Western philosophers to contribute essays treating of Indian religious concepts in the style of contemporary analytical philosophy of religion. No further restrietion was placed upon the contributors and the resulting essays (all previously unpublished) exhibit a diversity of themes and approaches. Many arrangements of the material herein are doubtless defensible. The rationale for the one that has been adopted is perhaps best presented through some introductory remarks about the essays themselves.

First Published in 2001. No anthologist succeeds in including everyone's favorites, so a few words about the principles of selection seem appropriate. Firstly, as with other volumes in this series, priority has been given to journal articles, rather than book chapters. However, some essential book chapters have been included, and the introductions to each volume include references to significant books. Secondly, the emphasis throughout is on philosophical studies of Indian philosophy. Consequently, much excellent historical and philological work has been omitted. Thirdly, the desire to make Indian philosophy accessible to interested Western philosophers has meant not only that all the selections are in English, but also that most of them use a minimal amount of unglossed Sanskrit terminology.

India has a long, rich, and diverse tradition of philosophical thought, spanning some two and a half millennia and encompassing several major religious traditions. This Very Short Introduction emphasizes the diversity of Indian thought, and is structured around six schools which have achieved classic status. Sue Hamilton explores how the traditions have attempted to understand the nature of reality in terms of an inner or spiritual quest, and introduces distinctively Indian concepts such as karma and rebirth. She also shows how Indian thinkers have understood issues of reality and knowledge — issues which are also an important part of the Western philosophical tradition. ABOUT THE SERIES: The Very Short Introductions series from Oxford University Press contains hundreds of titles in almost every subject area. These pocket-sized books are the perfect way to get ahead in a new subject quickly. Our expert authors combine facts, analysis, perspective, new ideas, and enthusiasm to make interesting and challenging topics highly readable.

From thy sources have come the languages of the world, in which men have expressed the thoughts arising in their minds-thy word symbols have made possible advanced thinking and expression of thought. From thy thinkers and teachers have come the root ideas which have since grown into many a religious and philosophical tree, with bud, leaf, flower, and fruit. To thee may be traced the great philosophical conceptions and religious truths that have animated and inspired man's thought for centuries. Thy hundred centuries of deep thought and meditation upon the Mysteries of Existence- the Secret of the Absolute-have proved as the leaven which has lightened the bread of life, and has raised the sodden mass of materiality and changed its character so that it may be partaken of without harm by reason of the transforming power of thy leaven!The history of India runs back for many centuries, the Hindus themselves claiming that their records and traditions carry them back over a period of a hundred centuries-10,000 years-and that back of even this great period of time their people existed and had their successive civilizations and periods of race rest. Centuries before our present civilization had dawned-centuries before the Christian religion was established-centuries before even the time of Abraham, and still longer before the time of and the practical beginning of the Jewish religion-the Hindu teachers of philosophy had formed great schools of thought, which in turn had been subdivided by their followers, the teachings of which have come down along the line of the centuries even unto to day. The Vedas and the Upanishads were written centuries ago-beyond the time of recorded history-and have been handed down from teacher to pupil ever since. Before the days of the Sphinx and the Pyramids of Ancient Egypt, India's great religious and philosophical teachers had formulated their doctrines and founded their schools of thought. Surely such antiquity of teaching, and the corresponding vitality of the doctrines which has kept them alive and vigorous through the passage of these great periods of time, must arrest our attention and command our respect.The leading scholars of the Western world have long since recognized and appreciated the great value and importance of the work of the Hindu thinkers along the line of philosophy, and have freely given credit to them for their fundamental work upon which a great body of the Western thought has been built. In fact, it is difficult to find any form of Western philosophy that has not used the Hindu philosophies as a basis- or, at least, which has not, perhaps unconsciously, restated the fundamental truths uttered centuries before by some Hindu thinker. Every possible form of human philosophical speculation, conception, or theory, has been advanced by some Hindu philosopher during the centuries. It would seem that the Hindu philosophical mind has acted like the finest sieve, through which strained the volume of human philosophical thought, every idea of importance being gathered and applied, by someone, at some time, in India.

This volume contains select proceedings of the 79th Indian Philosophical Congress held at the Madura College (Autonomous). Madurai, in December 2004.

This book, first published in 1962, is an analysis of the history of the philosophy of a country that has never distinguished philosophy from religion. Indian philosophy is not merely metaphysical speculation, but has its foundation in immediate perception. This insistence upon immediate perception rather than abstract reasoning is what distinguishes the Indian philosophy of religion from philosophy as Western nations know it.