Dr. Mohan - Theologies PPT

Theory and Praxis: Indian and Western Edited by R.N. Rai, M.S. Pandey and Anita Singh This book first published 2015 Cambridge Scholars Publishing Lady Stephenson Library, Newcastle upon Tyne, NE6 2PA, UK British Library Cataloguing in Publication Data A catalogue record for this book is available from the British Library Copyright © 2015 by R.N. Rai, M.S. Pandey, Anita Singh and contributors All rights for this book reserved. No part of this book may be reproduced, stored in a retrieval system, or transmitted, in any form or by any means, electronic, mechanical, photocopying, recording or otherwise, without the prior permission of the copyright owner. ISBN (10): 1-4438-7123-0 ISBN (13): 978-1-4438-7123-5 CONTENTS Introduction ................................................................................................. 1 R.N. Rai Chapter One............................................................................................... 24 Reader Response Theory and the Concept of Sahrdaya G.B. Mohan Thampi Chapter Two .............................................................................................. 35 Psychoanalytical Frameworks in the Utopian Impulse Daniel T Baker Chapter Three ............................................................................................ 42 The Nation as Goddess: Ritualizing Politics, Politicizing the Sacral Namrata R. Mahanta and Banibrata Mahanta Chapter Four.............................................................................................. 53 Postcolonialism and Strategies of Narration in India Awanish Rai Chapter Five .............................................................................................. 61 Contemporary Theory in the Postcolonial Third World Jai Singh Chapter Six ................................................................................................ 71 Locating Edward Said’s Politics of Liberation in Orientalism Ravi Kumar Kumbar Chapter Seven............................................................................................ 80 Suppressed Histories, Racial Conflicts and Postcolonial Disorder in A Bend in the River Prakash Chandra Pradhan vi Contents Chapter Eight........................................................................................... 104 Rescripting the Dominant, Essentialist Narrative on the Splitting of India: Bapsi Sidhwa’s Ice Candy Man Nupur Palit Chapter Nine............................................................................................ 110 Bhagvadgita: A New Interpretation Damodar Thakur Chapter Ten ............................................................................................. 123 Androgyny and Postfeminism: Revisiting D. H. Lawrence Devender Kumar Chapter Eleven ........................................................................................ 140 Ecology and Feminism in India in Linda Hogan’s Power: An Ecofeminist Perspective R.D. Gholap Chapter Twelve ....................................................................................... 150 Exploring Animal Ethics in J.M. Coetzee’s The Lives of the Animals: A General Semantic Approach Dhriti Ray Dalai Chapter Thirteen...................................................................................... 160 Discourse of Otherness: Minority and Subaltern Perspectives in Rohinton Mistry’s A Fine Balance Chitra Trivikraman Nair Chapter Fourteen ..................................................................................... 171 Gopinath Mohanty’s Paraja: A Subaltern Study Bhagabat Nayak Chapter Fifteen ........................................................................................ 189 Re-reading Ramayana: Exploring Sita in Sita Sings the Blues Aarttee Kaul Dhar Contributors............................................................................................. 200 About the Editors..................................................................................... 202

Journal of World Philosophies , 2024

This review critically examines Sanatan Gandhi: Bapu Se Vaishwik Samvād, a book by Ambika Dutt Sharma and Vishwanath Mishra. The review will assess the authors' contribution to the discourse on peace, violence, and Mahatma Gandhi's philosophy, while exploring intersections with selected modern thinkers. It highlights the book's strengths in critiquing modernity and presenting Gandhi as a relevant guide in today's world, including as a cultural analyst. It suggests potential challenges regarding cultural bias and oversimplification, urging a more inclusive exploration of Gandhi's philosophy and ideals rather than limiting him to Advaitin persona. Furthermore, to add to the discourse, this review shall address some basic questions such as : Who was Gandhi? Whose Gandhi is he? Was he an exclusivist or a pluralist? Some claim him to be a postmodernist for his critique of modernity, while others see him as an advocate for Hinduism and some even multiculturalist for his loving endorsement of diverse culture . The persona of Gandhi is quite complex. So, If you are interested in such questions, you may wish to read this review of a Hindi book that also opens the scope for literature in languages other than English to be included in the academic domain, making the culture more inclusive.

The opinions expressed in the articles of this book are those of the individual authors, and not necessary of those of the Editor. Authors are responsible for any violation of copyright as they produced a certificate of original authorship while submitting the full paper. (Editor).

Long-gone are the parochial pockets of partition within our ever-shrinking global village – those isolated, insular enclaves of xenophobia we’ve come to crave. Our contemporary, turbulent period in history is not the first time that Europe has faced an influx of new immigrants (and the accompanying new ideas which are, inevitably, introduced simultaneously). May we not shrink from this notion of true internationalism as the march of time quickens afoot. As a champion for Indian independence, Dr. Sarvepalli Radhakrishnan was indeed a staunch advocate of both the neo-Advaita renaissance and the newfound political landscape of secularism. Within this context, it is noted that inter-cultural contact between previously separate and even isolated communities and civilizations is now an everyday experience. Scientifically, globalization had enabled the intentional development of a worldwide commonwealth of spirituality and the formation of a free fellowship of world religions. In today’s globalized environment, bona fide spiritual solidarity must become a living reality – otherwise, all prospects for our own spiritual progress will remain stunted and stagnant. Whether it be inter-continental air travel, the internet, an increasingly-entangled economic infrastructure or today’s pluralistic educational and work environment, it seems we are increasingly being forced to get to know one another. Culture is such in nature that it seeks to naturally spread and expand, much as we have discovered examining closely the etymology behind the root for Brahman, which likewise implies exponential growth and expansion. So, when confronted with an influx of new individuals and new ideas, what should be our response? It quickly becomes apparent that new and challenging ideas present opportunities to grow and expand – Growing Through the Myriad Approaches to Oneness. Dr. James Herndon - a visiting Canadian-American scholar in-residence in INDIA pursuing philosophical research and teaching - has just recently been awarded full-declaration for his PhD thesis on Radhakrishnan’s comparative philosophy. Dr. Herndon truly loves India, as is evidenced by his fresh and imaginative insights into the Eternal Truths. Gmail --------PLEASE EMAIL: [email protected] LinkedIN --- PLEASE CONNECT: https://ca.linkedin.com/in/james-herndon-ph-d-5a3252120 Mobile -------PLEASE PHONE: +91-7760258800

Wiley-Blackwell, 2021

The aim of this book is to acquaint its reader with the rich thought traditions of Asia (India, China, Japan, Korea, Tibet and South-East Asia), which have mutually influenced each other throughout history and consequently share large parts of their intellectual heritage. It can serve both as an introductory textbook for the future specialist and as a source of background knowledge for those whose primary interest lies outside Asian studies, be it religious studies, Western philosophy, political scienceor anything else. No previous knowledge of the history or cultures of this region is presupposed, entanglement in specific debates is avoided and names and terms have been kept to the minimum. If you think that an educated person anywhere in the world should know who are St.Augustine, Luther and Mother Theresa, or Aristotle, Kant and Wittgenstein, or Machiavelli, Rousseau and Marx, or what is the meaning of "cardinal sin", cogito and "separation of powers", the names and terms printed bold in this book are those you should be familiar with from a range of Asian points of view. I have done my best to keep the scope of the book equally balanced throughout and to maintain a more or less similar level of coverage in all areas. The book thus addresses all teachings, schools and individuals that have usually been included in the range of such introductory intellectual histories. However, the reader will notice that some authors and ideas not always present in similar overviews, such as feminist theorists, have been given more space here than has been customary up to now. [Extract from the preface]

2017

The Oxford Handbook of Indian Philosophy tells the story of philosophy in India through a series of exceptional individual acts of philosophical virtuosity. It brings together forty leading international scholars to record the diverse figures, movements, and approaches that constitute philosophy in the geographical region of the Indian subcontinent, a region sometimes nowadays designated South Asia. The volume aims to be ecumenical, drawing from different locales, languages, and literary cultures, inclusive of dissenters, heretics and sceptics, of philosophical ideas in thinkers not themselves primarily philosophers, and reflecting India's north-western borders with the Persianate and Arabic worlds, its north-eastern boundaries with Tibet, Nepal, Ladakh and China, as well as the southern and eastern shores that afford maritime links with the lands of Theravda Buddhism. Indian Philosophy has been written in many languages, including Pali, Prakrit, Sanskrit, Malayalam, Urdu, Gujarati, Tamil, Telugu, Bengali, Marathi, Persian, Kannada, Punjabi, Hindi, Tibetan, Arabic and Assamese. From the time of the British colonial occupation, it has also been written in English. It spans philosophy of law, logic, politics, environment and society, but is most strongly associated with wide-ranging discussions in the philosophy of mind and language, epistemology and metaphysics (how we know and what is there to be known), ethics, metaethics and aesthetics, and metaphilosophy. The reach of Indian ideas has been vast, both historically and geographically, and it has been and continues to be a major influence in world philosophy. In the breadth as well as the depth of its philosophical investigation, in the sheer bulk of surviving texts and in the diffusion of its ideas, the philosophical heritage of India easily stands comparison with that of China, Greece, the Latin west, or the Islamic world.

This introduction develops the idea of 'Global Theory' - a form of theorising that draws on, contrasts, and meta-theorises from diverse cultures. Itt looks at the use that has been made of Indian ideas, and develops a theory of 'choral hermeneutics' (rather than merely dialogical hermeneutics) that cross-references multiple worldviews to "produce a simultaneous vision of many positions in relation to each other." The rest of the book "Hindu Worldviews" explores theories of self, action, thought and community in classical Hindu sources such as the Upanisads, Sutras, and Bhagavad Gita. The result is a portrait of the Self in Indian thought as something that can shape itself, altering its embodiment, reshaping personality, expanding its scope across concepts, and connecting to other selves. Far from the fixed self usually associated with the Atman, this is a fluid and flexible self with a profound creative power over its own identity.