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Christopher Key Chapple
Christopher Key Chapple Doshi Professor of Indic and Comparative Theology Department of Theological Studies Loyola Marymount University (LMU), Los Angeles, California 90045 USA (310) 338-2846; e-mail: [email protected]; fax: 310-338-1947 Employment History Navin and Pratima Doshi Professor of Indic and Comparative Theology, 2007 to present Director, Master of Arts in Yoga Studies, 2013 to present Editor, Worldviews: Global Religions, Culture, and Ecology (Brill), 2007 to present Founder & Faculty Advisor, Yoga Studies, Center for Religion & Spirituality, 2002 to present Associate Academic Vice President, LMU Extension, January 2003 through December 2006 Oversight of Center for Religion and Spirituality, Continuing Education, Study Abroad Office, Center for Global Education, Los Angeles Center for International Studies, Encore Program for returning students, Summer Session Visiting Professor (Adjunct), School of Religion, Claremont Graduate University, 2004 Professor of Theological Studies, 1994 to present Acting Chairperson, Theological Studies, spring, 2002 Principal Investigator, Los Angeles Center for International Studies, 1999 to 2003 Visiting Professor (Adjunct), School of Religion, University of Southern California, 1998 Interim Associate Academic Vice President, 1997-98 Director, Asian and Pacific Studies, 1996 to 2002 Associate Professor of Theology, 1989 to 1994 Chairperson, Department of Theology, 1990 to 1994 Charles S. Casassa Chair of Social Values, LMU, 1989-91 Director, Casassa Conferences, LMU, 1990 and 1991 Co-founder -
2018-19 Eastern Classics Reading List, St. John's College
______________________________________________________FALL WEEK ONE • Confucius, Analects, #1-7 Any translation carried by the College Bookstore is fine, but please avoid non-scholarly translations available elsewhere. (If you use the Edward Slingerland the reading is pp. 1 – 77, but please skip the commentary, both Ancient and Modern). • Confucius, Analects #8-13 (Slingerland, pp. 78 – 152) WEEK TWO • Confucius, Analects #14-20 (Slingerland, pp. 153 – 235) • Mo Tzu, Basic Writings of Mo Tzu, Hsun Tzu, and Han Fei Tzu, translated by Burton Watson (Columbia University Press), fascicles 11, 16, 17, 19, 20, 26, 27 31, 32, 35, 39; Mo Zi, Chapter 14 “Universal Love I” and Chapter 15 “Universal Love II.” Photocopies are available in the bookstore. WEEK THREE • Mencius, Books I – II (Please choose one of the translations carried by the bookstore.) • Mencius, Books III - IV. WEEK FOUR • Mencius, Books V - VII. • Hsun Tzu, Basic Writings of Mo Tzu, Hsun Tzu, and Han Fei Tzu, translated by Burton Watson (Columbia University Press), sections 1, 2, 9, 17. WEEK FIVE • Hsun Tzu, sections 19 - 23, pp. 89 - 171. • Chuang Tzu, The Book of Chuang Tzu (selections per tutor) Please use one of the translations carried by the bookstore. If you consult the Palmer & Breully translation please supplement it with a more scholarly edition.) WEEK SIX • Chuang Tzu (selections per tutor) ___________________________________________ FALL (Continued) WEEK SEVEN • Lao Tzu, The Way of Lao Tzu, chapters 1 - 36. Commentaries are not necessary. Any translation carried in the bookstore is fine. Consulting multiple translations is encouraged. • Lao Tzu, The Way of Lao Tzu, chapters 37 – 81. WEEK EIGHT • Han Fei Tzu, fascicles 20, 21. -
Indian Philosophy 2009 - 1995
VISION IAS www.visionias.wordpress.com www.visionias.cfsites.org www.visioniasonline.com Under the Guidance of Ajay Kumar Singh ( B.Tech. IIT Roorkee , Director & Founder : Vision IAS ) PHILOSOPHY IAS MAINS: QUESTIONS TREND ANALYSIS PAPER-I: INDIAN PHILOSOPHY 2009 - 1995 Charvaka 1. Carvaka’s views on the nature of soul. Notes. (2007) 2. Discuss the theory of knowledge, according to Charvaka Philosophy. Notes. (2006) 3. Dehatmavada of Charvakas. Notes. (2004) 4. Charvak’s refutation of anumana is itself a process of anumana. Discuss. (2003) 5. State and evaluate critically Charvaka’s view that perception is the only valid source of knowledge. (2002) 6. The Charvak theory of consciousness. Short Notes. (2001) 7. Ethics of Charvaka School. Short Notes. (2000) 8. The soil is nothing but the conscious body. Notes. (1998) Jain Philosophy 1. Anekantavada. Notes ( 2009) 2. Nature of Pudgala in Jaina philosophy. Notes. (2007) 3. Explain the theory of Substance according to Jainism. Notes. (2006) 4. Jaina Definition of Dravya. Notes. (2005) 5. State and discuss the Jaina Doctrine of jiva. (2004) 6. Expound anekantvada of Jainism. It is a consistent theory of reality? Give reason. (2003) ©VISION IAS www.visioniasonline.com 1 7. Relation between anekantvada and saptabhanginaya. Notes. (2001) 8. Saptabhanginaya. Notes. (2000) 9. The Jain arguments for Anekantvada. Notes. (1999) 10. Ekantavada and Anekantvada. Notes. (1998) School of Buddhism 1. An examination of Buddhist Nairatmyavada. ( 2008) 2. “ The Madhyamika philosophy tries to adopt the mean between extreme and extreme negation.” Comment. ( 2008) 3. Four Arya Satya (Noble Truths) according to Buddhism. Notes. (2007) 4. Discuss Pratityasamutpada in Buddhism. -
Issues in Indian Philosophy and Its History
4 ISSUESININDIAN PHILOSOPHY AND ITS HISTORY 4.1 DOXOGRAPHY AND CATEGORIZATION Gerdi Gerschheimer Les Six doctrines de spéculation (ṣaṭtarkī) Sur la catégorisation variable des systèmes philosophiques dans lInde classique* ayam eva tarkasyālaņkāro yad apratişţhitatvaņ nāma (Śaģkaraad Brahmasūtra II.1.11, cité par W. Halbfass, India and Europe, p. 280) Les sixaines de darśana During the last centuries, the six-fold group of Vaiśeşika, Nyāya, Sāņkhya, Yoga, Mīmāņ- sā, and Vedānta ( ) hasgained increasing recognition in presentations of Indian philosophy, and this scheme of the systems is generally accepted today.1 Cest en effet cette liste de sys- tèmes philosophiques (darśana) quévoque le plus souvent, pour lindianiste, le terme şađ- darśana. Il est cependant bien connu, également, que le regroupement sous cette étiquette de ces six systèmes brahmaniques orthodoxes est relativement récent, sans doute postérieur au XIIe siècle;2 un survol de la littérature doxographique sanskrite fait apparaître quil nest du reste pas le plus fréquent parmi les configurations censées comprendre lensemble des sys- tèmes.3 La plupart des doxographies incluent en effet des descriptions des trois grands sys- tèmes non brahmaniques, cest-à-dire le matérialisme,4 le bouddhisme et le jaïnisme. Le Yoga en tant que tel et le Vedānta,par contre, sont souvent absents de la liste des systèmes, en particulier avant les XIIIe-XIVe siècles. Il nen reste pas moins que les darśana sont souvent considérés comme étant au nombre de six, quelle quen soit la liste. La prégnance de cette association, qui apparaît dès la première doxographie, le fameux Şađdarśanasamuccaya (Compendium des six systèmes) du jaina Haribhadra (VIIIe s. -
THURSDAY, October 19, 2017, 4-6Pm, UTSG, JHB 100 FRIDAY
JONATHAN SILK (Leiden University) LECTURE: Dreaming Dharma’s Decline: The Ten Dreams of King Krikin and Other Prophetic Dream Texts THURSDAY, October 19, 2017, 4-6pm, UTSG, JHB 100 READING GROUP: Prophetic Dream Texts. Sources and Translations FRIDAY, October 20, 2017, 4-6pm, McMaster, University Hall 122 PHILLIP BLOOM (Chinese Garden at the Huntington Library, Art Collection, and Botanical Gardens, San Marino) READING GROUP: Ghosts in the Mists: The Visual and the Visualized in Chinese Buddhist Art, ca. 1178. THURSDAY, November 2, 2017, 4-6 pm, McMaster, University Hall 122 LECTURE: Born in the Latter Days of the Dharma: Ecology and Eternity in a Song-Dynasty Buddhist Monastery FRIDAY, November 3, 2017, 3-5 pm, UTM, IB 345 GUDRUN BÜHNEMANN (University of Wisconsin Madison) READING GROUP: Excerpts from Śākyamuni’s Return Journey to Lumbinī (lumbinīyātrā): A Study of a Popular Theme in Newar Buddhist Art and Literature THURSDAY, November 30, 2017, 3-5 pm, UTSG, JHB 319 LECTURE: On the Modern Practice of Maṇḍala Meditation FRIDAY, December 1, 2017, 4-6 pm, McMaster, University Hall 122 JULIA CASSANITI (Washington State University) READING GROUP: Hot Hearts, Cold Hearts: Afect and Mental Health in Northern Thai Approaches to Change THURSDAY, January 25, 2018, 4-6 pm, McMaster, University Hall 122 LECTURE: Out of Time: Mindfulness and Temporality in Theravāda Asia FRIDAY, January 26, 2018, 2018, 3-5 pm, UTSG, JHB 317 MEGAN BRYSON (University of Tennessee Knoxville) READING GROUP: Inviting the Yakṣa of Great Peace: Text and Image in the Dali-Kingdom -
Hinduism and Hindu Philosophy
Essays on Indian Philosophy UNIVE'aSITY OF HAWAII Uf,FU:{ Essays on Indian Philosophy SHRI KRISHNA SAKSENA UNIVERSITY OF HAWAII PRESS HONOLULU 1970 Library of Congress Catalog Card Number 78·114209 Standard Book Number 87022-726-2 Copyright © 1970 by University of Hawaii Press All Rights Reserved Printed in the United States of America Contents The Story of Indian Philosophy 3 Basic Tenets of Indian Philosophy 18 Testimony in Indian Philosophy 24 Hinduism 37 Hinduism and Hindu Philosophy 51 The Jain Religion 54 Some Riddles in the Behavior of Gods and Sages in the Epics and the Puranas 64 Autobiography of a Yogi 71 Jainism 73 Svapramanatva and Svapraka!;>atva: An Inconsistency in Kumarila's Philosophy 77 The Nature of Buddhi according to Sankhya-Yoga 82 The Individual in Social Thought and Practice in India 88 Professor Zaehner and the Comparison of Religions 102 A Comparison between the Eastern and Western Portraits of Man in Our Time 117 Acknowledgments The author wishes to make the following acknowledgments for permission to reprint previously published essays: "The Story of Indian Philosophy," in A History of Philosophical Systems. edited by Vergilius Ferm. New York:The Philosophical Library, 1950. "Basic Tenets of Indian Philosophy," previously published as "Are There Any Basic Tenets of Indian Philosophy?" in The Philosophical Quarterly. "Testimony in Indian Philosophy," previously published as "Authority in Indian Philosophy," in Ph ilosophyEast and West. vo!.l,no. 3 (October 1951). "Hinduism," in Studium Generale. no. 10 (1962). "The Jain Religion," previously published as "Jainism," in Religion in the Twentieth Century. edited by Vergilius Ferm. -
Paninian Studies
The University of Michigan Center for South and Southeast Asian Studies MICHIGAN PAPERS ON SOUTH AND SOUTHEAST ASIA Ann Arbor, Michigan STUDIES Professor S. D. Joshi Felicitation Volume edited by Madhav M. Deshpande Saroja Bhate CENTER FOR SOUTH AND SOUTHEAST ASIAN STUDIES UNIVERSITY OF MICHIGAN Number 37 Open access edition funded by the National Endowment for the Humanities/ Andrew W. Mellon Foundation Humanities Open Book Program. Library of Congress catalog card number: 90-86276 ISBN: 0-89148-064-1 (cloth) ISBN: 0-89148-065-X (paper) Copyright © 1991 Center for South and Southeast Asian Studies The University of Michigan Printed in the United States of America ISBN 978-0-89148-064-8 (hardcover) ISBN 978-0-89148-065-5 (paper) ISBN 978-0-472-12773-3 (ebook) ISBN 978-0-472-90169-2 (open access) The text of this book is licensed under a Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 International License: https://creativecommons.org/licenses/by-nc-nd/4.0/ CONTENTS Preface vii Madhav M. Deshpande Interpreting Vakyapadiya 2.486 Historically (Part 3) 1 Ashok Aklujkar Vimsati Padani . Trimsat . Catvarimsat 49 Pandit V. B. Bhagwat Vyanjana as Reflected in the Formal Structure 55 of Language Saroja Bhate On Pasya Mrgo Dhavati 65 Gopikamohan Bhattacharya Panini and the Veda Reconsidered 75 Johannes Bronkhorst On Panini, Sakalya, Vedic Dialects and Vedic 123 Exegetical Traditions George Cardona The Syntactic Role of Adhi- in the Paninian 135 Karaka-System Achyutananda Dash Panini 7.2.15 (Yasya Vibhasa): A Reconsideration 161 Madhav M. Deshpande On Identifying the Conceptual Restructuring of 177 Passive as Ergative in Indo-Aryan Peter Edwin Hook A Note on Panini 3.1.26, Varttika 8 201 Daniel H. -
Why Is There Philosophy in India?
Johannes Bronkhorst is professor of Sanskrit and Indian studies at the Univer sity of Lausanne, Switzerland and elected corresponding member of the Royal Netherlands Academy of Arts and Sciences. He wrote many studies on Indian linguistics and philosophical and religious problems in the field of lndology. I 9 9 8 GON DA LECTURE •' Sixth Gonda lecture, held on 13 November 1998 on the premises of the Royal Netherlands Academy of Arts and Sciences Why is there philosophy in India? JOHANNES BRONKHORST ROYAL NETHERLANDS ACADEMY OF ARTS AND SCIENCES Amsterdam, I999 WHY IS THERE PHILOSOPHY IN INDIA?' Many lndologists are deeply concerned to show that there is such a thing as Indian philosophy. They are upset by the fact that most people in the modern Western world, including philosophers, do not expect to find such a thing in ancient India. India, common knowledge teaches, is a land of spirituality and wisdom, but not of hard-headed analysis and serious debate. This common knowledge dates to before the beginning of our era, and it is unlikely that it will disappear any time soon. This common knowledge is wrong, as lndologists know. India has had a long tradition of rational debate, linked to systematic attempts to make sense of the world and our place in it. For a long time different systems of philosophy existed side by side, and during much of this time their adherents made major efforts to show that only their own system was right, and that the others were wrong or inco herent. The result of this ongoing debate was that many thinkers tried to improve their own systems, and in the process refined and developed them. -
Cómo Citar El Artículo Número Completo Más Información Del
Revista Científica Guillermo de Ockham ISSN: 1794-192X [email protected] Universidad de San Buenaventura Colombia Bhattacharya, Ramkrishna Dharmaśśstra vis-à-vis Mokśaśśstra: The Special Position of the Veda in the Philosophies in India Revista Científica Guillermo de Ockham, vol. 16, núm. 1, 2018, Enero-Junio Universidad de San Buenaventura Colombia Disponible en: https://www.redalyc.org/articulo.oa?id=105358032001 Cómo citar el artículo Número completo Sistema de Información Científica Redalyc Más información del artículo Red de Revistas Científicas de América Latina y el Caribe, España y Portugal Página de la revista en redalyc.org Proyecto académico sin fines de lucro, desarrollado bajo la iniciativa de acceso abierto Rev. Guillermo de Ockham doi: https://doi.org/10.21500/22563202.3578 Dharmasastra vis-à-vis Moksasastra: The Special Position of the Veda in the Philosophies in India Ramkrishna Bhattacharya1 Pavlov Institute (India) Recibido: enero 18 de 2018. Revisado: marzo23 de 2018. Aceptado: mayo 20 de 2018 Referencia norma APA: Bhattacharya, R. (2018). Dharmaśāstra vis-à-vis Mokṣaśāstra: The Special Position of the Veda in the Philosophies in India. Rev. Guillermo de Ockham, 16(1), 9-20. doi: https://doi.org/10.21500/22563202.3578 Abstract The principal philosophical systems of India are divided into two branches: āstika and nāstika. This division, however, is basically religious, not philosophical or logical. Whatever might have been the original meanings of these two terms, so far as Indian philosophical literature is concerned, āstika means Veda-abiding and nāstika, non-Veda-abiding. This is an instance of the intrusion of Dharmaśāstra into Mokṣaśāstra: the rules of religious law operating on what was claimed to be the science of freedom (mokṣa/mukti). -
Historical Continuity and Colonial Disruption
8 Historical Continuity and Colonial Disruption major cause of the distortions discussed in the foregoing chapters A has been the lack of adequate study of early texts and pre-colonial Indian thinkers. Such a study would show that there has been a historical continuity of thought along with vibrant debate, controversy and innovation. A recent book by Jonardan Ganeri, the Lost Age of Reason: Philosophy in Early Modern India 1450-1700, shows this vibrant flow of Indian thought prior to colonial times, and demonstrates India’s own variety of modernity, which included the use of logic and reasoning. Ganeri draws on historical sources to show the contentious nature of Indian discourse. He argues that it did not freeze or reify, and that such discourse was established well before colonialism. This chapter will show the following: • There has been a notion of integral unity deeply ingrained in the various Indian texts from the earliest times, even when they 153 154 Indra’s Net offer diverse perspectives. Indian thought prior to colonialism exhibited both continuity and change. A consolidation into what we now call ‘Hinduism’ took place prior to colonialism. • Colonial Indology was driven by Europe’s internal quest to digest Sanskrit and its texts into European history without contradicting Christian monotheism. Indologists thus selectively appropriated whatever Indian ideas fitted into their own narratives and rejected what did not. This intervention disrupted the historical continuity of Indian thought and positioned Indologists as the ‘pioneers’. • Postmodernist thought in many ways continues this digestion and disruption even though its stated purpose is exactly the opposite. -
YOSHIMITSU YOSHIHIKO's CONTRIBUTION to GLOBAL RELIGIOUS STUDIES a Thesis Submitted to the Faculty of the School of Continuing
YOSHIMITSU YOSHIHIKO’S CONTRIBUTION TO GLOBAL RELIGIOUS STUDIES A Thesis submitted to the Faculty of The School of Continuing Studies and of The Graduate School of Arts and Sciences in partial fulfillment of the requirements for the degree of Master of Arts in Liberal Studies By Ko Takemoto Georgetown University Washington, DC November 1, 2016 Copyright 2016 by Ko Takemoto All Rights Reserved ii YOSHIMITSU YOSHIHIKO’S CONTRIBUTION TO GLOBAL RELIGIOUS STUDIES Ko Takemoto Thesis Advisor: Professor Kevin M. Doak ABSTRACT Yoshimitsu Yoshihiko (1904-45) is one of the most prominent Catholic theologians in Japan. He grew up in an environment where non-Christian religions were taken for granted on their own terms. Thus, Yoshimitsu adopted a generic approach to global religious study instead of the European approach. Yoshimitsu’s understanding of Christianity and other religions is based on two dimensions: “nature” and “the supernatural.” He elaborates on each religion’s doctrines and practice based on these two dimensions. Some religions focus on the realm of nature, but other religions, including Christianity, elaborate discourse through the relationship between nature and the supernatural. Yoshimitsu illustrates differences within global religions based on this “generic” scheme. This is different from the conventional European pluralistic approach, which integrates global religions through a single norm such as “the Real,” “supersensory realm,” or “pursuit of limitless better possibility.” Utilizing Yoshimitsu’s idea as the basis for a template, various religions’ doctrines can be more precisely illustrated. Through his “generic” scheme of religion, Yoshimitsu emphasizes the key aspect of theocentric humanism in Christianity. This idea is based on his Thomistic thoughts on the Order of Creation, i.e., that God created humans in his image, and the Supernatural Order of Salvation, i.e., that Christ is given by God as Grace. -
Newsletter of the Centre of Jaina Studies
Jaina Studies NEWSLETTER OF THE CENTRE OF JAINA STUDIES March 2009 Issue 4 CoJS Newsletter • March 2009 • Issue 4 Centre for Jaina Studies' Members _____________________________________________________________________ SOAS MEMBERS EXTERNAL MEMBERS Honorary President Paul Dundas Professor J Clifford Wright (University of Edinburgh) Vedic, Classical Sanskrit, Pali, and Prakrit Senior Lecturer in Sanskrit language and literature; comparative philology Dr William Johnson (University of Cardiff) Chair/Director of the Centre Jainism; Indian religion; Sanskrit Indian Dr Peter Flügel Epic; Classical Indian religions; Sanskrit drama. Jainism; Religion and society in South Asia; Anthropology of religion; Religion ASSOCIATE MEMBERS and law; South Asian diaspora. John Guy Professor Lawrence A. Babb (Metropolitan Mueum of Art) Dr Daud Ali (Amherst College) History of medieval South India; Chola Professor Phyllis Granoff courtly culture in early medieval India Professor Nalini Balbir (Yale University) (Sorbonne Nouvelle) Dr Crispin Branfoot Dr Julia Hegewald Hindu, Buddhist and Jain Architecture, Dr Piotr Balcerowicz (University of Manchester) Sculpture and Painting; Pilgrimage and (University of Warsaw) Sacred Geography, Archaeology and Professor Rishabh Chandra Jain Material Religion; South India Nick Barnard (Muzaffarpur University) (Victoria and Albert Museum) Professor Ian Brown Professor Padmanabh S. Jaini The modern economic and political Professor Satya Ranjan Banerjee (UC Berkeley) history of South East Asia; the economic (University of Kolkata)