Ethics and the History of Indian Philosophy, by Shyam Ranganathan, presents a compelling, systematic explication of the moral philosophical content of history of Indian philosophy in contrast to the received wisdom in Indology and comparative philosophy that Indian philosophers were scarcely interested in ethics. Unlike most works on the topic, this book makes a case for the positive place of ethics in the history of Indian philosophy by drawing upon recent work in metaethics and metamorality, and by providing a through analysis of the meaning of moral concepts and PHILOSOPHY itself- in addition to explicating the texts of Indian authors. In Ranganathan`s account, Indian philosophy shines with distinct options in ethics that find their likeness in the writings of the Ancient in the West, such as Plato and the Neo-Platonists, and not in the anthropocentric or positivistic options that have dominated the recent Western tradition.

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Using recontructive ideas available in classical Indian original works, this book makes a departure in the style of modern writings on Indian moral philosophy. It presents Indian ethics, in an objective, secular, and wherever necessary, critical manner as a systematic, down-to-earth, philosophical account of moral values, virtues, rights and obligations. It thereby refutes the claim that Indian philosophy has no ethics as well as the counter-claim that it transcends ethics. It demonstrates that moral living proves that the individual, his society and the world are really real and not only taken to be real for behavioral purposes as the Advaitins hold, the self is amoral being a non-agent, moksa is not a moral value, and the Karmic theory, because of involving belief in rebirth, does not fuarantee that the doer of an action is also the experiencer of its results, contrary to what is commonly held, and Indian ethics can sustain itself even if such notions are dropped. Rajendra Prasad calls Indian ethics organismic because, along with ethical concerns, it also covers issues related to professions, politics, administration, sex, environment, etc. Therefore, in one format it is theoretical and applied, normative and metaethical, humanistic and non-humanistic, etc., of course, within the limits of the then cognitive enquiry.

This book presents a collection of essays, setting out both the special concern of classical Indian thought and some of its potential contributions to global philosophy. It presents a number of key arguments made by different schools about this special concern: the way in which attainment of knowledge of reality transforms human nature in a fundamentally liberating way. It also looks in detail at two areas in contemporary global philosophy - the ethics of difference, and the metaphysics of consciousness - where this classical Indian commitment to the spiritually transformative power of knowledge can lead to critical insights, even for those who do not share its presuppositions. Close reading of technical Indian texts is combined with wide-ranging and often comparative analysis of philosophical issues to derive original arguments from the Indian material through an analytic method that is seldom mastered by philosophers of non-western traditions.

The History of Indian Philosophy is a comprehensive and authoritative examination of the movements and thinkers that have shaped Indian philosophy over the last three thousand years. An outstanding team of international contributors provide fifty-eight accessible chapters, organised into three clear parts: knowledge, context, concepts philosophical traditions engaging and encounters: modern and postmodern. This outstanding collection is essential reading for students of Indian philosophy. It will also be of interest to those seeking to explore the lasting significance of this rich and complex philosophical tradition, and to philosophers who wish to learn about Indian philosophy through a comparative lens.

Indian ethics is one of the great traditions of moral thought in world philosophy whose insights have influenced thinkers in early Greece, Europe, Asia, and the New World. This is the first such systematic study of the spectrum of moral reflections from India, engaging a critical cross-cultural perspective and attending to modern secular sensibilities. The volume explores the scope and limits of Indian ethical thinking, reflecting on the interpretation and application of its teachings and practices in the comparative and contemporary contexts. The chapters chart orthodox and heterodox debates, from early classical Hindu texts to Buddhist, Jaina, Yoga, and Gandhian ethics. The range of issues includes: life-values and virtues, karma and dharma, evil and suffering, renunciation and enlightenment; and extends to questions of human rights and justice, ecology and animal ethics, nonviolence and democracy. Ramifications for rethinking ethics in a postmodern and global era are also explored. Indian Ethics offers an invaluable resource for students of philosophy, religion, human sciences and cultural studies, and to those interested in South Asian responses to moral dilemmas in the postcolonial era.

The work appears in five volumes. Vol. I comprises Buddhist and Jaina Philosophy and the six systems of Hindu thought, viz.., Samkhya, Yoga, Nyaya, Vaisesika, Mimamsa and Vedanta. It also contains the philosophy of the Yogavasistha, the Bhagavadgita and speculations in the medical schools. Vol. III contains an elaborate account of the Principal Dualistic and Pluralistic Systems such as the philosophy of the Pancaratra, Bhaskara, Yamuna, Ramanuja, Nimbarka, Vijnanabhiksu and philosophical speculations of some of the selected Puranas. Vol. IV deals with the Bhagavata Purana, Madhva and his School, Vallabha, Caitanya, Jiva Gosvami and Baladeva Vidyabhusana. Vol. V treats the Southern Schools of Saivism, viz., Saiva Siddhanta, Vira Saivism, philosophy of Srikantha. Saiva Philosophy in the Puranas and in some important texts. In the words of the Oxford Journal 'the collection of data, editing and the interpretation of every school of thought is a feat unparalleled in the field of history of philosophy.'

An Introduction to Indian Philosophy offers a profound yet accessible survey of the development of India’s philosophical tradition. Beginning with the formation of Brahmanical, Jaina, Materialist, and Buddhist traditions, Bina Gupta guides the reader through the classical schools of Indian thought, culminating in a look at how these traditions inform Indian philosophy and society in modern times. Offering translations from source texts and clear explanations of philosophical terms, this text provides a rigorous overview of Indian philosophical contributions to epistemology, metaphysics, philosophy of language, and ethics. This is a must-read for anyone seeking a reliable and illuminating introduction to Indian philosophy.

In this comprehensive textbook, renowned philosopher J. N. Mohanty examines the range of Indian philosophy from the Sutra period through the 17th century Navya Nyaya. Classical Indian Philosophy is divided into three parts that cover epistemology, metaphysics, and the attempt to transcend the distinction between subject and object. Instead of concentrating on the different systems, Mohanty focuses on the major concepts and problems dealt with in Indian philosophy. The book includes discussions of Indian ethics and social philosophy, as well as of Indian law and aesthetics. Classical Indian Philosophy is essential reading for students of Indian philosophy at every level.

Here are the chief riches of more than 3,000 years of Indian philosophical thought-the ancient Vedas, the Upanisads, the epics, the treatises of the heterodox and orthodox systems, the commentaries of the scholastic period, and the contemporary writings. Introductions and interpretive commentaries are provided.