By Bina Gupta
An advent to Indian Philosophy bargains a profound but available survey of the advance of India’s philosophical culture. starting with the formation of Brahmanical, Jaina, Materialist, and Buddhist traditions, Bina Gupta courses the reader in the course of the classical colleges of Indian notion, culminating in a glance at how those traditions tell Indian philosophy and society nowa days. delivering translations from resource texts and transparent factors of philosophical phrases, this article offers a rigorous assessment of Indian philosophical contributions to epistemology, metaphysics, philosophy of language, and ethics. this can be a must-read for a person looking a competent and illuminating advent to Indian philosophy.
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Additional resources for An Introduction to Indian Philosophy: Perspectives on Reality, Knowledge, and Freedom
The title of this novel can be interpreted in at least two different fashions. First, it can be seen as a reference to the central event in Clamence’s story about himself—the fall taken by the woman who walked across the bridge. Second, the title can serve as a metaphor for Clamence’s own descent into the abyss of his existence. This fall occurred not because Clamence took an inappropriate action but because he took no action to attempt to save her— thus choosing inaction. Although any effort Clamence made to save her might have been unsuccessful, he still would have distinguished himself from the characters in The Plague, who are doomed regardless of the action they take.
The unity of contraries is the mystery at the innermost core of the dialogue. (Buber, Israel and the World 17, emphasis added) Buber was committed to living life in the midst of the dialectical tensions of everyday existence. Fundamental to Buber’s understanding of dialogue, in addition to the unity of contraries, is what he referred to as the between: “What is peculiarly characteristic of the human world is above all that something takes place between one being and another the like of which can be found nowhere in nature” (Between 240, emphasis added).
It challenges the world anew every second. Just as danger provided man the unique opportunity of seizing awareness, so metaphysical revolt extends awareness to the whole of experience. It is that constant presence of man in his own eyes. (“Myth” 54) This passage illustrates Camus’s phenomenological understanding of the absurd and the subsequent response of rebellion that one must make to this human condition. For Camus, absurdity is a phenomenological reality, and humanity’s response to and engagement with that reality represent a hermeneutic turn.