Karl Marx and Sri aurobindo with whose ideas this book is mainly concerned, through belong to two different culturesand ages, the affinity of their chosen themes is very instructive. This book will be of interest to social scientists, philosophers and the reading public.

The Book Covers University Syllabi In Political Science In The Papers Of Hindu Polity, Indian Political Thought And Modern Indian Political Thought Etc. Divided Into Three Parts The Ancient, The Modern And The Contemporary, This Book Analyses Indian Political Thought From Manu To M.N. Roy. In Order To Keep It Brief And Precise Only Selected Thinkers Have Been Included While Those Of Only Historical Importance Have Been Left Out. The Method Followed Is Construction Through Criticism So That Besides Knowing The Thought Of Eminent Indian Political Thinkers, The Reader May Develop An Insight Into Political Processes, Their Causes And Consequences. While Matter Has Been Drawn From Authentic Sources, It Has Been Narrated In Simple Language. A Balanced Holistic Approach Has Been Maintained In Controversial Matters.The Authors Have Left No Stone Unturned To Make This Book An Ideal Textbook For Students And Reference Book For Teachers.

ABOUT THE BOOK:Sri Aurobindo has developed an original system of the Vedanta called Integral Advaitism. This book gives a systematic, thorough and authentic exposition of his thought. The fundamental and living issues, namely, the concept of the Absol

Aryadeva's Catuhsataka, along with the work of Nagarjuna, provided the philosophical basis for much of subsequent Mahayana Buddhism. Like Nagarjuna's Mulamadhyamakakarikas, it too was commented upon by Vijnanavada, or Idealist, thinkers as well as by those of the Madhyamaka, or Middle Way school. Thus the Catuhsataka was interpreted in very different, and yet philoslophically rich, fashioned by its sixth century commentators, Dharmapala and Candrakirti: the former saw it as only refuting ascriptions of imagined natures (parikalpitasvabhava) to phenomena while leaving real natures untouched; the latter interpreted Aryadeva's work as a thorough going rejection of all real intrinsic natures (svabhava) whatsoever. Tom Tillemans, in this reprint of his 1990 doctoral thesis, takes up the key themes in Dharmapala's and Candrakirti's philosophies and translates two chapters from their respective works on Catuhsataka. Both commentaries had a strong influence on subsequent Buddhism: Candrakirti's was important for Tibetan developments; Dharmapala's played a formative role in the increasingly marked differentiation between Vijnanavada and Madhyamaka philosophies.

Sri Aurobindo was an Indian nationalist, philosopher, yogi, guru, and poet. This book is an enquiry into the integral philosophy of Aurobindo and its contemporary relevance. It offers a reading of Aurobindo’s key texts by bringing them into conversation with religious studies and the hermeneutical traditions. The central argument is that Aurobindo’s integral philosophy is best understood as a hermeneutical philosophy of religion. Such an understanding of Aurobindo’s philosophy, offering both substantive and methodological insights for the academic study of religion, subdivides into three interrelated aims. The first is to demonstrate that the power of the Aurobindonian vision lies in its self-conception as a traditionary-hermeneutical enquiry into religion; the second, to draw substantive insights from Aurobindo’s enquiry to envision a way beyond the impasse within the current religious-secular debate in the academic study of religion. Working out of the condition of secularism, the dominant secularists demand the abandonment of the category ‘religion’ and the dismantling of the academic discipline of religious studies. Aurobindo’s integral work on ‘religion’, arising out of the Vedānta tradition, critiques the condition of secularity that undergirds the religious-secular debate. Finally, informed by the hermeneutical tradition and building on the methodological insights from Aurobindo's integral method, the book explores a hermeneutical approach for the study of religion which is dialogical in nature. This book will be of interest to academics studying Religious Studies, Philosophy of Religion, Continental Hermeneutics, Modern India, Modern Hinduism as well as South Asian Studies.

This book presents an analysis of the contemporary issues of philosophy, culture and value. It provides insights from both Eastern and Western perspectives on these concepts, showing that, although there are divergent views on these aspects in those traditions, there is ultimately commonality in their considerations of the aspects of harmony, peace and unity, which both traditions emphatically emphasise through cultural dialogue.

Corrects errors and redresses a balance in Zaehner's 1971 Evolution in Religion: A Study in Sri Aurobindo and Teilhard de Chardin, in which Dr. Sethna finds some lack of comprehension of Aurobindo and feels that Teilhard comes off better. Aurobindo emerges in this study as the more spiritually advanced of the two.

On the Indian philosopher Aurobindo Ghose, 1872-1950.

This book engages in a dialogue with Krishnachandra Bhattacharyya (K.C. Bhattacharyya, KCB, 1875–1949) and opens a vista to contemporary Indian philosophy. KCB is one of the founding fathers of contemporary Indian philosophy, a distinct genre of philosophy that draws both on classical Indian philosophical sources and on Western materials, old and new. His work offers both a new and different reading of classical Indian texts, and a unique commentary of Kant and Hegel. The book (re)introduces KCB’s philosophy, identifies the novelty of his thinking, and highlights different dimensions of his oeuvre, with special emphasis on freedom as a concept and striving, extending from the metaphysical to the political or the postcolonial. Our contributors aim to decipher KCB’s distinct vocabulary (demand, feeling, alternation). They revisit his discussion of Rasa aesthetics, spotlight the place of the body in his phenomenological inquiry toward “the subject as freedom”, situate him between classics (Abhinavagupta) and thinkers inspired by his thought (Daya Krishna), and discuss his lectures on Sāṃkhya and Yoga rather than projecting KCB as usual solely as a Vedānta scholar. Finally, the contributors seek to clarify if and how KCB’s philosophical work is relevant to the discourse today, from the problem of other minds to freedoms in the social and political spheres. This book will be of interest to academics studying Indian and comparative philosophy, philosophy of language and mind, phenomenology without borders, and political and postcolonial philosophy.