Led by Buddhists and the yoga traditions of Hinduism and Jainism, Indian thinkers have long engaged in a rigorous analysis and reconceptualization of our common notion of self. Less understood is the way in which such theories of self intersect with issues involving agency and free will; yet such intersections are profoundly important, as all major schools of Indian thought recognize that moral goodness and religious fulfillment depend on the proper understanding of personal agency. Moreover, their individual conceptions of agency (...) and freedom are typically nodes by which an entire school's epistemological, ethical, and metaphysical perspectives come together as a systematic whole. Free Will, Agency, and Selfhood in Indian Philosophy explores the contours of this issue, from the perspectives of the major schools of Indian thought. With new essays by leading specialists in each field, this volume provides rigorous analysis of the network of issues surrounding agency and freedom as developed within Indian thought. (shrink)

Much of classical Hindu thought has centered on the question of self: what is it, how does it relate to various features of the world, and how may we benefit by realizing its depths? Attempting to gain a conceptual foothold on selfhood, Hindu thinkers commonly suggest that its distinctive feature is consciousness (caitanya). Well-worn metaphors compare the self to light as its awareness illumines the world of knowable objects. Consciousness becomes a touchstone to recognize the presence of a self. A (...) rock is insentient, void of consciousness, and purely an object. Selves, however, are loci of awareness and thus subjects. Some schools, most notably classical Sāṁkhya and Advaita Vedānta, take this approach to its furthest conclusion: consciousness is not only unique to the self, but is the fundamental feature of selfhood. Other putative features of the self—feelings, memories, moral responsibility, and importantly, agency (kartṛtva)—are taken to be the impositions of insentient matter (prakṛti) or symptoms of primordial illusion (avidyā). Against this position, Nyāya defends a more robust notion of selfhood, placing qualities like desire, aversion, volition, and moral responsibility alongside cognition as the self’s distinctive qualities. These various aspects of selfhood come together neatly when we consider agency. An agent performs intentional actions under her volition, which is triggered by her own cognitive and affective states. Her volitional acts further generate moral consequences which she must bear, and which are, in the Indian context, embodied in the form of karmic merit and demerit. For Nyāya, agency is, therefore, a special expression of the self’s different capacities and potentialities, which coherently binds them together. Nyāya’s view is an important contribution to Indian theories of self as it is a counterpoint to what we may call exclusively cognitive accounts of selfhood in other influential Hindu schools, as noted above. The first half of this paper will consider Nyāya’s conception of agency in relation to selfhood. The second half will discuss Nyāya’s arguments with other Hindu schools—specifically Sāṁkhya—in support of the thesis that the self must be an agent as well as a knower. (shrink)

This is a select annotated bibliography of literature on the famous Six Systems of orthodox Hindu philosophy.

Much of classical Hindu thought has centered on the question of self: what is it, how does it relate to various features of the world, and how may we benefit by realizing its depths? Attempting to gain a conceptual foothold on selfhood, Hindu thinkers commonly suggest that its distinctive feature is consciousness (caitanya). Well-worn metaphors compare the self to light as its awareness illumines the world of knowable objects. Consciousness becomes a touchstone to recognize the presence of a self. A (...) rock is insentient, void of consciousness, and purely an object. Selves, however, are loci of awareness and thus subjects. Some schools, most notably classical Sāṁkhya and Advaita Vedānta, take this approach to its furthest conclusion: consciousness is not only unique to the self, but is the fundamental feature of selfhood. Other putative features of the self—feelings, memories, moral responsibility, and importantly, agency (kartṛtva)—are taken to be the impositions of insentient matter (prakṛti) or symptoms of primordial illusion (avidyā). Against this position, Nyāya defends a more robust notion of selfhood, placing qualities like desire, aversion, volition, and moral responsibility alongside cognition as the self’s distinctive qualities. These various aspects of selfhood come together neatly when we consider agency. An agent performs intentional actions under her volition, which is triggered by her own cognitive and affective states. Her volitional acts further generate moral consequences which she must bear, and which are, in the Indian context, embodied in the form of karmic merit and demerit. For Nyāya, agency is, therefore, a special expression of the self’s different capacities and potentialities, which coherently binds them together. Nyāya’s view is an important contribution to Indian theories of self as it is a counterpoint to what we may call exclusively cognitive accounts of selfhood in other influential Hindu schools, as noted above. The first half of this paper will consider Nyāya’s conception of agency in relation to selfhood. The second half will discuss Nyāya’s arguments with other Hindu schools—specifically Sāṁkhya—in support of the thesis that the self must be an agent as well as a knower. (shrink)

Vatsyayana's Commentary on the Nyaya-sutra is one of classical India's most important philosophical works.

Vatsyayana's Commentary on the Nyaya-sutra is one of classical India's most important philosophical works. This Guide offers both a map and interpretation of this challenging canonical text, suitable for any student or novice reader. Treating them as a single hybrid text, the Nyaya-sutra with Vatsyayana's commentary systematizes in skeletal form centuries of ancient Indian philosophical developments concerning logic, epistemology, and dialectics, while also defending a realist categorial metaphysics. It offers a number of epistemological and methodological insights that inform intellectual inquiry (...) in the Subcontinent for over a millennium. Vatsyayana's Commentary also provides sophisticated arguments for distinct positions in metaphysics, epistemology, philosophy of language, and value theory that stand amongst the best contributions to world philosophy. This guide, accessible to students and researchers not familiar with classical Indian philosophy, provides a distilled, accessible understanding of the major scholarly, historical, and philosophical issues that inform the Commentary, while unpacking its philosophical content such that it speaks to modern readers. It also illustrates the way that the Commentary may serve as a lens through which to view the formative period of classical Indian philosophy. (shrink)

Pakṣilasvāmin Vātsyāyana (c. 450 CE) is the author of the Commentary on Nyāya (Nyāya-bhāṣya), the first full commentary on the Nyāya-sūtra of Gautama (c. 150 CE), which is itself the foundational text of the school of philosophy called “Nyāya.” The Nyāya tradition is home to a number of leading voices within the classical Indian philosophical scene and is celebrated in later doxographies as one of the six “orthodox” systems of Hindu thought. Given the way that sūtra texts and their first (...) commentaries are profoundly intertwined, Vātsyāyana’s work provides a formative vision of Nyāya’s self-conception as a philosophical system as well as interpretive strategies, central lines of argumentation, and determinations of importance that later Naiyāyikas (Nyāya philosophers) often take to be as much as a given as the original text itself. Along with its sustained defense of metaphysical realism across various fronts, Nyāya is best known for its achievements in epistemology and logic, and as indicated by the title of this chapter, the lens through which we will explore Vātsyāyana’s thought is his theory of knowledge. We will give special attention to his account of the nature and importance of cognition as a guide to action and will illustrate the way in which this theme informs a number of apparently distinct elements of his project including his realism, his account of epistemic entitlement, and his notion of philosophy’s contribution to living well. (shrink)

From the early modern period, Western epistemologists have often been concerned with a rigorous notion of epistemic justification, epitomized in the work of Descartes: properly held beliefs require insulation from extreme skepticism. To the degree that veridical cognitive states may be indistinguishable from non-veridical states, apparently veridical states cannot enjoy high-grade positive epistemic status. Therefore, a good believer begins from what are taken to be neutral, subjective experiences and reasons outward—hopefully identifying the kinds of appearances that properly link up to (...) the world and those that do not. Good beliefs, beliefs that are justified (warranted, etc.), are those that a believer has .. (shrink)

This is an overview of the Nyaya ("Logic") school of classical Indian philosophy, focusing on the earlier period (up to roughly 1000 CE).

Chakravarthi Ram-Prasad's delightful and challenging little book does not fit easily into the standard categories available for academic excursions into philosophy. It is, to simplify, a venture in constructive philosophical theology, centered on questions of being and selfhood, which takes the form of a reflection upon the Bhagavad-gītā commentaries written by two of India's leading philosopher/theologians, Śaṅkara (c. 8th century CE) and Rāmānuja (c. 11th century CE). While Ram-Prasad does try to argue for the best readings of Śaṅkara and Rāmānuja, (...) the book should not be misunderstood as a "merely" historical work. Ram-Prasad looks to the classical thinkers, and indeed the ancient text of the Bhagavad-gītā itself, for enduring insights into the nature of being. It speaks to a number of sub-disciplines within philosophy, including metaphysics, history of philosophy, Indian philosophy, philosophy of religion, and comparative philosophy/theology. (shrink)

Recent studies of Nyäya’s account of testimony have illustrated its anticipation of contemporary testimonial antireductionism, the position that testimony cannot be reduced to a more fundamental means of knowledge like inference or perception. This paper discusses another relevant but less discussed anticipation of current debate, involving the status of speaker belief in testimonial exchange. Is a speaker’s veridical apprehension of the content of his utterance a necessary condition on testimonial exchange? This was a source of much disputation among Indian epistemologists, (...) particularly Naiyäyikas (adherents of the Nyäya, or “Logic” school) and Mimamsakas(adherents of the Mimamsa, or “Exegete” school). (shrink)

For those of us who work in Indian philosophy, these are encouraging times, with reasons for guarded optimism that the broader philosophical community will slowly continue to realize the quality and depth of Indian responses to perennial philosophical problems. Across the profession, there is increased awareness of the sheer historical contingency behind the political, social, and distinctively academic structures which perpetuate the myopic idea that Philosophy proper is a cultural practice tied to a fairly narrow tradition that began with Thales (...) and terminates in the work of (largely) English-speaking thinkers in American and European universities. The last few decades have also witnessed the emergence of a group of scholars who are both expert in contemporary philosophy and historical research into Indian thought, and capable of bringing the latter into conversation with the former in fruitful ways. Against this background, one chief requirement of the times is work that provides philosophically sophisticated introductions to Indian philosophical thought. We need something, after all, to give to people who wish to learn about Indian thought without having to develop the competence to understand technical material or who would like to include something from India within an undergraduate course on Philosophy. Amber Carpenter’s Indian Buddhist Philosophy, published within Acumen’s Ancient Philosophies series is indeed this very sort of work, and succeeds admirably at achieving the right tone, neither setting the bar too high, nor ignoring the work of accurate philosophical and historical reconstruction. It also tackles an ambitious range of material without sacrificing serious philosophical engagement and appropriate contextualization. (shrink)

There are some tantalizing suggestions that Pyrrhonian skepticism has its roots in ancient India. Of them, the most important is Diogenes Laertius’s report that Pyrrho accompanied Alexander to India, where he was deeply impressed by the character of the “naked sophists” he encountered (DL IX 61). Influenced by these gymnosophists, Pyrrho is said to have adopted the practices of suspending judgment on matters of belief and cultivating an indifferent composure amid the vicissitudes of ordinary life. Such conduct, and the attitudes (...) that it embodied, became inspirations to later skeptical thinkers. It is a fact that practices of the sort attributed to Pyrrho are richly evident in a number of ancient Indian philosophical and ascetic movements. On this basis, attempts have been made to determine the identity of these gymnosophists and, further, to pinpoint the dialectical tropes within Pyrrhonism that may have their basis in Indian thought. But despite these attempts, and in the absence of any new discoveries, these suggestions will likely remain just that. The paucity of the historical data and the problematic nature of the data itself prevent us from reconstructing a solid bridge between ancient India and Greek skepticism that may serve as the basis of robust historical theorizing. Classical India does, however, lay claim to a sophisticated and diverse culture of epistemological reflection, which includes a number of innovative skeptical thinkers deserving study on their own merits. This chapter is meant to provide such a study, or perhaps more accurately, a prolegomena for such. After some initial ground-laying, I will discuss three leading Indian skeptics and situate them historically and conceptually within the network of competing schools that comprise classical Indian philosophy. They are Nāgārjuna (c. 150 CE), the founder of Madhyamaka Buddhism, Jayarāśi (c. 800), associated with the Indian materialist tradition, and Śrīharṣa (c. 1150), a thinker connected to the school of Nondual (Advaita) Vedānta. (shrink)

In classical India, debates over rational theology naturally become the occasion for fundamental questions about the scope and power of inference itself. This is well evinced in the classical proofs for God by the Hindu Nyāya tradition and the opposing arguments of classical Buddhists and Mīmāsā philosophers. This paper calls attention to, and provides analysis of, a number of key nodes in these debates, particularly questions of inferential boundaries and whether inductive reasoning has the power to support inferences to wholly (...) unique entities (like God). (shrink)

This paper examines of the intersection of theism and philosophy in classical Indian thought, focusing on the rational theology of Nyaya and the revealed theology of Vedanta. I also consider anti-theistic arguments, primarily by classical Buddhists.

An ongoing effort, exemplified though happily not exhausted in the work of B. K. Matilal, is to present the best of classical Indian philosophy in a way that speaks to contemporary philosophical concerns, while still being historically and philologically responsible. Epistemology in Classical India: The Knowledge Sources of the Nyāya School by Stephen Phillips is expressly this kind of work. Phillips begins by explaining that his book is “for philosophers and students of philosophy, not for specialists in classical Indian thought” (...) (p. 1). His project is to engage with a range of classical texts and contemporary philosophy, in order to offer the Nyāya theory of knowledge as a coherent system. A welcome feature of .. (shrink)

Stephen Phillips has devoted his career to excavating some of the most valuable gems of Indian philosophy and bringing them into conversation with contemporary thought. This volume honors him and follows his lead by continuing his lifelong project: faithfully interpreting Sanskrit texts to think along with their authors about ideas which still perplex us today. It features ten new essays focusing on epistemology, logic, and metaphysics from outstanding philosophers and scholars of Sanskrit philosophy, with contributions varying in methodology: both historical (...) and cross-cultural. Further, in addition to essays on Nyāya and Advaita Vedānta, it engages with Navya-Nyāya ("new Nyāya"), an important but understudied part of Indian philosophy. Through these investigations, in conversation with Phillips' groundbreaking work, the contributors show the value of cross-cultural engagement for philosophical progress. The Vindication of the World will be of interest to scholars and advanced students working in Indian philosophy, comparative philosophy, and, more generally, epistemology, logic, and metaphysics. (shrink)

Review of the book Indian Buddhist Philosophy, by Amber Carpenter. Durham: Acumen Publishing, 2014.

Often translated simply as "logic," the Sanskrit word _nyāya_ means "rule of reasoning" or "method of reasoning." Texts from the school of classical Indian philosophy that bears this name are concerned with cognition, reasoning, and the norms that govern rational debate. This translation of selections from the early school of Nyāya focuses on its foundational text, the _Nyāya-sūtra_, with excerpts from the early commentaries. It will be welcomed by specialists and non-specialists alike seeking an accessible text that both represents some (...) of the best of Indian philosophical thought and can be integrated into courses on Indian philosophy, religion, and intellectual culture. (shrink)

Recently, Jonardan Ganeri reviewed the collaborative translation of the first chapter of Gaṅgeśa's Tattvacintāmaṇi by Stephen H. Phillips and N. S. Ramanuja Tatacharya (Ganeri 2007). The review is quite favorable, and we have no desire to dispute his kind words. Ganeri does, however, put forth an argument in opposition to a fundamental line of interpretation given by Phillips and Ramanuja Tatacharya about the nature of pramāṇa, knowledge sources, as understood by Gaṅgeśa and, for that matter, Nyāya tradition. This response is (...) meant to answer the argument and reassert an understanding of pramāṇa as factive, that is, as knowledge sources that are inerrant. We argue that this is the best reading of Gaṅgeśa himself .. (shrink)

The work of three present-day Sankritist-philosophers, _God and the World's Arrangement_ allows readers to engage directly with writings of the classical Indian philosophers Śaṅkara and Vācaspati, as well as some of their most acute critics, on the question of whether the existence of a creator God can be known by reason alone. Carefully selected and annotated with the needs of students foremost in mind, these new translations will be of interest to anyone wishing to see up close a newly set (...) gem of our philosophical inheritance from global antiquity. (shrink)

The research described here contributes to the extant empirical research on business ethics education by examining outcomes drawn from the literature on positive organizational scholarship (POS). The general research question explored is whether a course on ethical decision-making in business could positively influence students’ confidence in their abilities to handle ethical problems at work (i.e., moral efficacy), boost the relative importance of ethics in their work lives (i.e., moral meaningfulness), and encourage them to be more courageous in raising ethical problems (...) at work even if it is unpopular (i.e., moral courage). Specifically, the study used a rigorous quasi-experimental pretest–posttest research design with a treatment (N = 30) and control group (N = 30) to investigate whether a graduate-level course in business ethics could influence students’ levels of moral efficacy, meaningfulness, and courage. Findings revealed that participants in the business ethics treatment course experienced significant positive increases in each of the three outcome variables as compared to the control group. The largest increase was in moral efficacy, followed by moral courage, and finally, moral meaningfulness. These findings are discussed in the context of the current research on business ethics education and POS. Implications for future research are discussed. (shrink)

Research shows the experience of awe is associated with a variety of benefits ranging from increased well-being and prosocial behavior to enhanced cognition. The adaptive purpose of awe, however, is elusive. In this article, we aim to show that the current framework used to conceptualize awe points towards higher-order cognition as the key adaptive function. This goes against past evolutionary positions that posit social benefits or unidimensional behavioral adaptations. In the second half of the article, we highlight a distinct cognitive (...) advantage of awe. The literature connecting awe and cognition is surveyed and used to develop a view that situates awe as a critical component in the cognitive success of the human species. (shrink)

The results of four experiments provide evidence for controlled processing in the absence of awareness. Participants identified the colour of a neutral distracter word. Each of four words was presented in one of the four colours 75% of the time or 50% of the time . Colour identification was faster when the words appeared in the colour they were most often presented in relative to when they appeared in another colour, even for participants who were subjectively unaware of any contingencies (...) between the words and the colours. An analysis of sequence effects showed that participants who were unaware of the relation between distracter words and colours nonetheless controlled the impact of the word on performance depending on the nature of the previous trial. A block analysis of contingency-unaware participants revealed that contingencies were learned rapidly in the first block of trials. Experiment 3 showed that the contingency effect does not depend on the level of awareness, thus ruling out explicit strategy accounts. Finally, Experiment 4 showed that the contingency effect results from behavioural control and not from semantic association or stimulus familiarity. These results thus provide evidence for implicit control. (shrink)

AbstractOrganizations receive multiple benefits when their members act ethically. Of interest in this study is if the actors receive benefits as well, especially as individuals look to work to fulfill psychological and social needs in addition to economic ones. Specifically, we highlight a series of ongoing ethical practices embodied in professional moral courage and their relationship to actor’s work meaningfulness and life well-being. Drawing on self-determination theory and affective events theory, we explore how exercising professional moral courage in one’s work (...) leads to positive work and life outcomes. Data from 106 administrative staff of non-profit organizations demonstrates the positive benefits of adopting ethical practices at work. Specifically, professional moral courage is found to be significantly related to both work meaningfulness and individual eudaimonic life well-being. Our findings note positive benefits for individuals who incorporate professional moral courage into their daily lives and provide support for organizations seeking to encourage it from their employees; benefits for organizations and employees go beyond just the gains from ethical behavior into other positive psychological processes. Implications for future work that considers both the psychological and normative approaches to meaningful work are discussed. (shrink)

The most comprehensive collection of Tibetan works in a Western language, this volume illuminates the complex historical, intellectual, and social development of Tibetan civilization from its earliest beginnings to the modern period. Including more than 180 representative writings, Sources of Tibetan Tradition spans Tibet’s vast geography and long history, presenting for the first time a diversity of works by religious and political leaders; scholastic philosophers and contemplative hermits; monks and nuns; poets and artists; and aristocrats and commoners. The selected readings (...) reflect the profound role of Buddhist sources in shaping Tibetan culture while illustrating other major areas of knowledge. Thematically varied, they address history and historiography; political and social theory; law; medicine; divination; rhetoric; aesthetic theory; narrative; travel and geography; folksong; and philosophical and religious learning, all in relation to the unique trajectories of Tibetan civil and scholarly discourse. The editors begin each chapter with a survey of broader social and cultural contexts and introduce each translated text with a concise explanation. Concluding with writings that extend into the early twentieth century, this volume offers an expansive encounter with Tibet’s exceptional intellectual heritage. (shrink)

Ethical conduct is the hallmark of excellence in engineering and scientific research, design, and practice. While undergraduate and graduate programs in these areas routinely emphasize ethical conduct, few receive formal ethics training as part of their curricula. The first purpose of this research study was to assess the relative effectiveness of ethics education in enhancing individuals’ general knowledge of the responsible conduct of research practices and their level of moral reasoning. Secondly, we examined the effects of ethics education on the (...) positive psychological outcomes of perspective-taking, moral efficacy, moral courage, and moral meaningfulness. To examine our research hypotheses, we utilized a pretest–posttest quasi-experimental design consisting of three ethics education groups (control, embedded modules, and stand-alone courses). Findings revealed that both embedded and stand alone courses were effective in enhancing participants’ perspective-taking, moral efficacy, and moral courage. Moral meaningfulness was marginally enhanced for the embedded module condition. Moral judgment and knowledge of responsible conduct of research practices were not influenced by either ethics education condition. Contrary to expectations, stand alone courses were not superior to embedded modules in influencing the positive psychological outcomes investigated. Implications of these findings for future research and practice are discussed. (shrink)

Due to natural selection pressure, certain aspects of memory may have been selected to give humans a survival advantage. Research has demonstrated that processing information for survival relevance leads to better item memory (i.e., the content of information) compared to control conditions. The current study investigates the effects of survival processing on context memory (i.e., memory for peripheral episodic details) and item memory to better understand when the survival processing memory advantage emerges. In this study, participants viewed objects in either (...) a plausible color, for example a red apple, or in an implausible color, such as a green pie. We chose this color plausibility manipulation because color is a detail that conveys information about the fitness of an item. After studying items in either a survival or moving (control) condition, participants made item memory judgments (did you see this item before?), and two context memory judgments: color context (in which color did you see this item?), and source context (in which condition did you see this item?). Results indicated better item memory for materials processed in the survival relative to moving condition. Critically, for color context there was a condition by plausibility interaction, where memory was best for plausibly colored items in the survival processing condition. There was no difference, however, in source context memory between the survival and moving conditions. These results suggest the survival processing memory advantage extends to some contextual details, but only those details that tap into the survival utility of items, such as color. (shrink)

Evidence from numerous studies using the visual world paradigm has revealed both that spoken language can rapidly guide attention in a related visual scene and that scene information can immediately influence comprehension processes. These findings motivated the coordinated interplay account (Knoeferle & Crocker, 2006) of situated comprehension, which claims that utterance‐mediated attention crucially underlies this closely coordinated interaction of language and scene processing. We present a recurrent sigma‐pi neural network that models the rapid use of scene information, exploiting an utterance‐mediated (...) attentional mechanism that directly instantiates the CIA. The model is shown to achieve high levels of performance (both with and without scene contexts), while also exhibiting hallmark behaviors of situated comprehension, such as incremental processing, anticipation of appropriate role fillers, as well as the immediate use, and priority, of depicted event information through the coordinated use of utterance‐mediated attention to the scene. (shrink)

Scientists know that human activities, primarily fossil fuel combustion, are causing Earth’s temperature to increase. Yet in 2021, only 60% of the US population understood that human activities are the primary cause of global warming. We experimentally test whether information about the human causes of global warming influences Americans’ beliefs and concerns about global warming and support for climate policies. We find that communicating information about the human-causes of global warming increases public understanding that global warming is human-caused. This information, (...) both alone and with additional information about climate impacts and policy solutions, also increases public concern about global warming and support for climate policies, although the effects on climate concern and policy support are smaller. Importantly, the treatment effects are consistent across political party, with no backlash effects among Republicans. This suggests that when informed about climate change causes, impacts and solutions, most Americans can update their own climate change beliefs, risk perceptions, and policy support. (shrink)

Corporate social responsibility (CSR) has emerged as an effective way for firms to create favorable attitudes among consumers. Although prior research has addressed the direct influence of proactive and reactive CSR on consumer responses, this research hypothesized that consumers’ perceived organizational motives (i.e., attributions) will mediate this relationship. It was also hypothesized that the source of information and location of CSR initiative will affect the motives consumers assign to a firms’ engagement in the initiative. Two experiments were conducted to test (...) these hypotheses. The results of Study 1 indicate that the nature of a CSR initiative influences consumer attribution effects and that these attributions act as mediators in helping to explain consumers’ responses to CSR. Study 2 suggests that the source of the CSR message moderates the effect of CSR on consumer attributions. The mediating influence of the attributions as well as the importance of information source suggests that proper communication of CSR can be a viable way to inculcate positive corporate associations and purchase intentions. (shrink)