This original work focuses on the rational principles of Indian philosophical theory, rather than the mysticism more usually associated with it. Ganeri explores the philosophical projects of a number of major Indian philosophers and looks into the methods of rational inquiry deployed within these projects. In so doing, he illuminates a network of mutual reference, criticism, influence and response, in which reason is used to call itself into question. This fresh perspective on classical Indian thought unravels new philosophical paradigms, and points towards new applications for the concept of reason.
Philosophy in Classical India: An Introduction and Analysis
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'... a brilliant contribution to the study of some of the basic questions of classical Indian Philosophy, and at the same time quite a convincing presentation of new philosophical paradigms ... What is striking in Ganeri's work is the commendable combination of sound grasp of the Sanskrit texts with outstanding interpretive skills. There is no doubt that the book will be acknowledged as a pathfinder in the interpretation of classical Indian Philosophy.' - John Vattanky, De Nobili College, India, Nagoya Studies in Indian Culture and Buddhism
'Excellent, just what we need right at this moment.' - Arindam Chakrabarti, University of Hawaii at Manoa
'Excellent, just what we need right at this moment.' - Arindam Chakrabarti, University of Hawaii at Manoa
About the Author
Jonardon Ganeri read mathematics at Cambridge before pursuing graduate studies in philosophy at London and Oxford. He is the author of Semantic Powers: Meaning and the Means of Knowing in Classical Indian Philosophy 0Clarendon Press, 1999). He is currently Spalding Fellow in Comparative Religions, Clare Hall, Cambridge
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Reason can be used or abused. Read the first page
Front Cover | Copyright | Table of Contents | Excerpt | Index
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Front Cover | Copyright | Table of Contents | Excerpt | Index
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Jonardon Ganeri has combined scholarly engagement with philosophical clarity in this book. The topics are presented and discussed in such a way that they are immediately familiar to both analytic Western philosophers and philosophically-minded Indologists. This does justice to the classical Indian philosophers, who were both deeply embedded in an epistemic context and yet spoke on issues that are of concern to contemporary thinkers. Ganeri plays to his strengths, concentrating on traditions - Nyaya and the Mahayana Buddhist 'Logical' schools - and issues - logico-linguistic ones in particular - that speak directly, and often with surprisingly little context-specificity to contemporary analytic philosophy. There are original contributions on other schools as well, especially on Jaina approaches to the purposes and ends of debate. But this is not an essay in apologetics. The attempt is not to merely make a case for the Indian tradition to be taken seriously simply because it addresses issues in Anglo-American philosophy. Rather, Ganeri lets the tradition speak for itself, treating its own intrinsic search for clarity and rigour as self-evident. A framing chapter on the background and motivation of Indian philosophers makes it clear that there is no simplicistic ahistoric paradigm here. But once recognised, the background recedes, so that, in the manner of the classical thinkers themselves, full attention can be paid to metaphysical categories, the framework of epistemology, the use of language, the structures of logic, the rules and aims of debate. This book should be read by those tired of the unimaginative and pseudo-historicist presentations of Indian philosophy as made up of self-contained systems with mono-dimensional aims, as well as by those who want to expand the intellectual and cultural scope of analytic philosophy. This book goes beyond facile comparisions; it eschews them altogether, in favour of an internally coherent and textually informed exploration of thematic cross-currents that flow from classical India into today's global imaginaire.
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