Structural Depths of Indian Thought"No other work treating Indian philosophy on a comparable scale contains the illuminating comparisons between doctrines of Indian schools and the thought of Western philosophy ranging from Plato to Sartre and Wittgenstein...It will, moreover, contribute to the understanding of Western philosophy by Indian thinkers and vice versa...Raju has an intimate acquaintance with a remarkable range of Western thinkers and this distinguishes his work from most of what has gone before...Raju, moreover, is himself a critical thinker and consequently, although he has written a history, he treats the ideas and doctrines in a philosophical mode and his assessments of positions are often original and illuminating." -- John E. Smith, Clark Professor of Philosophy, Yale University "Purpose: To deal with Indian philosophy in a fashion reflecting the way the best German historians of philosophy deal with Western philosophy...The book is remarkable for its comprehensiveness in combination with extensive critical discussions...Raju's book...is more critical than Radhakrishnan's and more philosophical than Dasgupta's. Radhakrishnan's comments are far less philosophically sophisticated and interesting than Raju's....a monument to a senior Indian philosopher's lifelong study and thoughtful critical consideration of the great classical systems of his tradition." -- Karl H. Potter, Professor of Philosophy, University of Washington "Raju's credentials are impeccable. He is one of the few scholars in the world who could presume to write a major work on Indian thought. Accordingly, his knowledge of the Indian schools is accurate and impressive. To the extent that one of his intentions is to cast those schools in terms which make them more intelligible to western readers, his work measures up very well." -- Harold H. Oliver, Professor of Philosophy, Boston University |
Contents
XIII | 1 |
XIV | 2 |
XV | 3 |
XVI | 6 |
XVII | 8 |
XVIII | 14 |
XIX | 20 |
XX | 25 |
LXIII | 305 |
LXIV | 308 |
LXV | 321 |
LXVI | 332 |
LXVII | 336 |
LXVIII | 338 |
LXIX | 340 |
LXX | 344 |
XXI | 28 |
XXII | 35 |
XXIII | 37 |
XXIV | 40 |
XXV | 41 |
XXVI | 53 |
XXVII | 62 |
XXVIII | 73 |
XXIX | 78 |
XXX | 79 |
XXXI | 81 |
XXXII | 82 |
XXXIII | 84 |
XXXIV | 86 |
XXXV | 102 |
XXXVI | 104 |
XXXVII | 119 |
XXXVIII | 122 |
XXXIX | 123 |
XL | 141 |
XLI | 146 |
XLII | 147 |
XLIII | 149 |
XLIV | 151 |
XLV | 163 |
XLVI | 171 |
XLVII | 173 |
XLVIII | 192 |
XLIX | 194 |
L | 197 |
LI | 219 |
LII | 222 |
LIII | 223 |
LIV | 251 |
LV | 252 |
LVI | 262 |
LVIII | 263 |
LX | 265 |
LXI | 297 |
LXII | 304 |
LXXI | 347 |
LXXII | 350 |
LXXIII | 351 |
LXXIV | 352 |
LXXV | 377 |
LXXVI | 381 |
LXXVII | 382 |
LXXVIII | 383 |
LXXIX | 392 |
LXXX | 408 |
LXXXI | 431 |
LXXXII | 438 |
LXXXIII | 439 |
LXXXIV | 442 |
LXXXV | 453 |
LXXXVI | 465 |
LXXXVII | 469 |
LXXXVIII | 470 |
LXXXIX | 473 |
XC | 481 |
XCI | 482 |
XCII | 501 |
XCIII | 504 |
XCIV | 505 |
XCV | 510 |
XCVI | 511 |
XCVII | 512 |
XCVIII | 514 |
XCIX | 527 |
C | 529 |
CI | 537 |
CII | 539 |
CIII | 542 |
CIV | 554 |
CV | 556 |
CVI | 564 |
CVII | 566 |
CVIII | 577 |
587 | |
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Common terms and phrases
absence absolute accept activity Advaita Advaitins ākāśa Aphorisms apperception ātman attribute Avidyā becomes belong Bhagavadgītā body Brahman buddhi Buddhists called Cārvākas causal colour commentary concept Cosmic deep sleep dharma distinction doctrine dream epistemology eternal ethical action everything existence existential experience explained false finite force I-am I-consciousness Ibid idea identity indeterminate Indian philosophy Indian thought inference infinite interpretation Jainas Jainism karma kinds knowledge Kumārila logic Madhva Mahāyāna major premise Māyā means of cognition metaphysical Mīmāmsā mind Naiyāyikas nature negation Non-being Nyaya Nyaya-Vaiśeṣika object ontological particular Patanjali perceived perception person phenomenological consciousness plurality potency Prakṛti present pure Purușa qualities Rāmānuja reality reason reflection relation religion S. N. Dasgupta śakti salvation samādhi samskāras Sankara Sankhya self-conscious sense space spirit substance Supreme transcendental transformation true truth ultimate unconscious universal Upanisads Vaiseṣika valid means Veda Vedanta witness consciousness word Yoga