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.

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.

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.

The book is a philosophical treatise on the Hindu, Bauddha and Jaina morals meant for the University students of Indian Ethics as well as for the general readers interested in the subject. Books on the subject are generally written in a historical perspective. On the contrary, the present work is philosophical and critical which takes full cognisance of the recent developments in Western ethical thought and its likely impact on the understanding of the traditional Indian ethics. Attempt has been made to understand the subject in the light of certain well-knit conceptual frames developed in the West in the field of ethics. In course of doing this, certain reconstructions have also been made, but it has always been kept in mind that the reconstructions do not become jejune to the natural spirit of Indian thought.

Contributed articles.

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 author examines the problems of religion critically from the standpoint of biology, psychology, metaphysics, etc. He makes a minute survey of metaphysical, psychological and political thinkers, their attitude towards religious concepts and a critical estimate of science and scientific investigations and in the light of these he builds up his own rational system of thought.

Featuring leading scholars from philosophy and religious studies, The Bloomsbury Research Handbook of Indian Ethics dispels the myth that Indian thinkers and philosophers were uninterested in ethics. This comprehensive research handbook traces Indian moral philosophy through classical, scholastic Indian philosophy, pan-Indian literature including the Epics, Ayurvedic medical ethics, as well as recent, traditionalist and Neo-Hindu contributions. Contrary to the usual myths about India (that Indians were too busy being religious to care about ethics), moral theory constitutes the paradigmatic differentia of formal Indian philosophy, and is reflected richly in popular literature. Many of the papers make this clear by an analytic explication that draws critical comparisons and contrasts between classical Indian moral philosophy and contemporary contributions to ethics. By critically addressing ethics as a sub-discipline of philosophy and acknowledging the mistaken marginalization of Indian moral philosophy, this handbook reveals how Indian contributions can illuminate contemporary philosophical research on ethics. Unlike previous approaches to Indian ethics, this volume is organized in accordance with major topics in moral philosophy. The volume contains an extended introduction, exploring topics in moral semantics, the philosophy of thought, (metaethical and normative) ethical theory, and the politics of scholarship, which serve to show how the diversity of Indian moral philosophy is a contribution to the discipline of ethics. With an overview of Indian moral theory, and a glossary, this is a valuable guide to understanding the past, present and future research directions of a central component of Indian philosophy.

This book presents a novel interpretation of major problems of Indian ethics from an applied ethical perspective. It approaches prominent theories like Dharma, Karma and Purusarthas from a critical point of view, so as to render them logically consistent and free from some standard limitations. Ethical theories are meant to provide guidance for life, but quite often many of our celebrated theories appear to be inapplicable or difficult to apply in practical life. Indian ethical theories are of special significance to this problem because they have in them rich potentials of applicability as much as many of them typify inapplicable abstract theories of morals. The book incorporates a wealth of research on ethical theories, keeping in view the spirit of ethics and the demands of the situations; for a reasoned balance between the two is the key to applied ethics. The book argues that ethical theories are objective but defeasible in overriding circumstances where competing values deserve preference. Such justified exceptions are warranted by the very spirit of ethics, which is to promote the good life. The argument from defeasibility and justified violation in the book helps bridging the gap between ethics and its application and makes Indian theories of value appear in fresh light- workable, practically applicable and effective as incentives for morality. With uncommon virtue of contemporized presentation of Indian ethics, this book should be of interest to scholars and researchers working on Indian ethics and moral philosophy, as well as to those interested in Indian culture and value tradition.