This paper examines the key values determined for instruction in the ancient India educational system and how the great cultural achievements of Indian culture were passed down through the generations within the educational system. Getting to know: (1) the values in ancient Indian culture and (2) the structure of the ancient Indian education system reveals the fundamental premises of Indian culture and the method of their transfer. The researchers attempted to answer three questions using the comparative method of (...) juxtaposition: (1) on the limitations of egalitarian policies, (2) the current status of the Indian education system with regard to educational opportunities for underprivileged groups, and (3) existing affirmative actions for students from different social groups. In addition, the contemporary educational system characteristics shaped by the global/post-colonial educational policy are put in a comparative relationship, according to the status of the educational system in India and the value transfer system of the Indian educational tradition. (shrink)

The question posed in the title of this article requires us to indicate exactly what we mean by medieval India. Does there exist in general an Indian Middle Ages? Or rather are the Middle Ages a purely European category, and the extension of it to include India involve extrapolations that are devoid of sense?

In the medieval Bengal, Hindus and Muslims lived in a society where mainly the religion controlled foremost aspects of life. In this context, both the communities maintained two distinct educational systems in Bengal. This paper attempts to present the emergence of Islamic education in Bengal during Sultanate period and its development in relation to the indigenous education of the Hindus. It also examines interactions of Islamic education with its Hindu counterpart from Sultani to Nawabi period despite (...) having clear distinctions across the communities in many respects. Analyzing the primary and secondary sources on education of Medieval Bengal, this paper shows how in a religiously polarized society, the Hindus and Muslims interacted in the field of education going beyond the existing hostility, mistrust and prejudices in many aspects of their distinctive life styles. Philosophy and Progress, Vol#73-74; No#1-2; Jan-Dec 2023 P 37-57. (shrink)

Worldly Gurus and Spiritual Kings: Architecture and Asceticism in Medieval India. By Tamara I. Sears. New Haven: Yale University Press, 2014. Pp. 300, illus. $75.

Bilingual Discourse and Cross-Cultural Fertilisation: Sanskrit and Tamil in Medieval India. Edited by Whitney Cox and Vincenzo Vergiani with an introduction by Dominic Goodall. Collection Indologie, vol. 121. Pondicherry: Institut Français de Pondichéry / École Française d’Extrême-Orient, 2013. Pp. x + 466. Rs. 900, €38.

Unlike some other reproductions of classic texts (1) We have not used OCR(Optical Character Recognition), as this leads to bad quality books with introduced typos. (2) In books where there are images such as portraits, maps, sketches etc We have endeavoured to keep the quality of these images, so they represent accurately the original artefact. Although occasionally there may be certain imperfections with these old texts, we feel they deserve to be made available for future generations to enjoy.

This collection of essays explores the history of the book in pre-modern South Asia looking at the production, circulation, fruition and preservation of manuscripts in different areas and across time. Edited by the team of the Cambridge-based Sanskrit Manuscripts Project and including contributions of the researchers who collaborated with it, it covers a wide range of topics related to South Asian manuscript culture: from the material dimension and the complicated interactions of manuscripts with printing in late medieval Tibet and (...) in modern Tamil Nadu, to reading, writing, editing and educational practices, from manuscripts as sources for the study of religious, literary and intellectual traditions, to the creation of collections in medieval India and Cambodia, and the formation of the Cambridge collections in the colonial period. The contributions reflect the variety of idioms, literary genres, religious movements, and social actors of ancient South Asia, as well as the variety of approaches, interests and specialisms of the authors, and their impassionate engagement with manuscripts. (shrink)

Berichte zur Wissenschaftsgeschichte, EarlyView.

One of the important aspects of educational philosophy is that it helps to construct a comprehensive system of education. During different periods, India has witnessed various stages of development. New priorities have emerged in education with the influences of monastic scholastic, realistic, idealistic and pragmatic trends. While education institutions have evolved, there remain several gaps between the philosophical ideals proposed by educational institutions and their everyday functioning. The paper brings forth the urgent need to bridge the (...) gaps in order to attain a comprehensive philosophy of education, in principle and in action. The authors posit that the Indian philosophy of education, normatively speaking, could extend the culture and tradition of the philosophical positions of Mahatma Gandhi, Rabindranath Tagore, Sri Aurobindo and Swami Vivekananda. Such an approach could help in developing an integrated approach of teachers towards education and assist in strengthening their role in shaping the inner potential of a learner in a constructive manner. (shrink)

In rich detail Jonathan Berkey interprets the social and cultural consequences of Islam's regard for knowledge, showing how education in the Middle Ages played a central part in the religious experience of nearly all Muslims. Focusing on Cairo, which under Mamluk rule was a vital intellectual center with a complex social system, the author describes the transmission of religious knowledge there as a highly personal process, one dependent on the relationships between individual scholars and students. The great variety of (...) institutional structures, he argues, supported educational efforts without ever becoming essential to them. By not being locked into formal channels, religious education was never exclusively for the elite but was open to all. Berkey explores the varying educational opportunities offered to the full run of the Muslim population--including Mamluks, women, and the "common people." Drawing on medieval chronicles, biographical dictionaries, and treatises on education, as well as the deeds of endowment that established many of Cairo's schools, he explains how education drew groups of outsiders into the cultural center and forged a common Muslim cultural identity. Originally published in 1992. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press. These paperback editions preserve the original texts of these important books while presenting them in durable paperback editions. The goal of the Princeton Legacy Library is to vastly increase access to the rich scholarly heritage found in the thousands of books published by Princeton University Press since its founding in 1905. (shrink)

THE OBJECTIVE AND SCOPE INTRODUCTORY With the dawn of the nineteenth century we step into the modern period in India, during which the Marathas, ...

Recent developments in Europe and the United States (US) attest to an increasing fascination with and nostalgia for the strong leaders of the past – especially those that emerged in the aftermath of the creation of nation states and during the period between the First World War and the end of the Cold War era. Considerations of the “strongman syndrome” have a long lineage in premodern European and Islamic political thought. The famous Italian humanist Leonardo Bruni (ca. 1370–1444), for example, (...) provides in his History of the Florentine People a narrative of the events that led to the ascension, ten-month rule and downfall of Walter VI of Brienne in 1342 in Florence. Writing one hundred years earlier, the historian and political writer Żiyā' al-Dīn Baranī (ca. 1285–1357) in his History of Fīrūz Shāh analyzes the failed leadership of the sultan of Delhi, Muḥammad b. Tughluq (r. 1324–1351). This article presents an exploration of specific variants of autocratic leadership in Renaissance Florence and the Delhi Sultanate – as recorded in Bruni’s and Baranī’s writings, respectively – which demonstrates that both authors seek to offer reflections on the emergence and gradual degeneration of strongman rule that are embedded in a broader discussion of the didactic value of the study of history and its relevance to good government. Both Bruni and Baranī highlight the transience of political authority and the dangers that can arise when a leader is out of touch with the overall social climate, alienates his constituency and operates without popular consent. A detailed examination of premodern modes of envisioning strongman rule can yield fresh insights into the circumstances that incubate the strongman syndrome and the ascent of strong leaders that are still timely today. (shrink)

In the wake of the information technology (IT) revolution, the paper describes the changing role of universities to promote IT education in India to generate qualitative and competitive manpower in the face of the mushrooming of private institutions in the field of IT. The rapid growth of private teaching initiatives reflects inadequacies of the public educational system to the needs of the emerging IT environment, especially considering the high prices charged by private training. It is pointed out that (...) the emerging knowledge society and the economy are not going to be based on IT alone, but will depend on the development of both IT and basic research in domain areas. Any policy on IT education should ensure that basic disciplines are not ignored. Universities should develop new and innovative programmes for students from different basic disciplines to give training for high-end jobs. To promote IT education a new innovative concept of earning while learning has recently been introduced. Some of the initiatives started by Delhi University to modify/improve course programmes for IT education are highlighted, looking at the needs of the industry. (shrink)

A Dictionary of Medieval Judeo-Arabic in the India Book Letters from the Geniza and in Other Texts. By Mordechai Akiva Friedman. Jerusalem: Ben-Zvi Institute, 2016. Pp. xxii + 1017. $37.A Unique Hebrew Glossary from India: An Analysis of Judeo-Urdu. By Aaron D. Rubin. Gorgias Handbooks. Piscataway, NJ: Gorgias Press, 2016. Pp. xii + 134. $48.

The political articulation of sexual violence, as legally understood today, took place in India from 1970s onward. In succeeding decades, its definition broadened, positioning it in contexts of caste-based violence, of violence against women at workplaces, and of custodial violence. The Delhi gang rape case, in 2012, introduced another set of political and legal articulations, simultaneously revealing the very politics around them. This paper begins by tracking these phases and definitions, to emphasize one area where such violence has been (...) vocalized the most in recent years, i.e. institutes of higher education in India. Legal codes in this context, carry grave contradictions. Beside, altogether different interpretation occurs when these are applied within institutes of higher education via bureaucratic channels. Recorded cases have shown presence since 2013, except in some regions which appear in negligible measure. Therefore, alongside tracing the historical journey of political articulations of sexual violence in institutes of higher education, this paper takes the case of Raipur city, in the state of Chhattisgarh located in the central-eastern part of India, which has negligible presence in sexual violence crime records in the context of higher educational institutes. Based on a close reading of legal texts, and field visits conducted across institutions in Raipur between 2020–2022, I argue that the limitation of law in combating gender violence, appears not when it is neglected, but often when it is consciously reinterpreted against minority communities, despite claiming to protect those very communities. I attempt to reassess the potential of ‘law’ as a tool to combat gender violence, around existing debates around society and law. (shrink)