Some authors tend to think that once upon a time there was one Yoga and that later this has been “altered” or has at least “evolved” into many forms. According to their own stand, they might look at this developments as meaningful adaptations or as soulless metamorphoseis.
Category Archives: methodology
Is there “African Philosophy”? Or just Greek, German…and Indian Philosophy?
Don Howard recently uploaded an interesting paper on cross-cultural philosophy on academia.edu.
The paper discusses stimulating topics, such as why we* react ackwardly when we hear of “African philosophy” or “Native American philosophy” and why these labels sound like a contradictio in objecto.
Translating from Sanskrit: Methodological issues
Scholars of Sanskrit philosophy are familiar with translations oscillating between the following two extremes:
- A translation which closely follows the original and is chiefly meant as an aid to understand the Sanskrit text (as in Kataoka 2011)
- A translation which smooths the text, so that it sounds as if it had been originally written in the target language (Dominik Wujastyk’s and Ch. Ram-Prasad’s ones)
A man must love a thing very much if he not only practices it without any hope of fame and money, but even practices it without any hope of doing it well.
K.C. Chesterton (?)
Why Daya Krishna?
I just noticed that the one I published yesterday was my tenth post on Daya Krishna. Since I usually dedicate that many posts only to Classical Indian philosophers, this might demand some explanations. Why engaging with contemporary Indian philosophers? And why Daya Krishna in particular?
Some common prejudices about Indian Philosophy: It is time to give them up
Is Indian Philosophy “caste-ish”? Yes and no, in the sense that each philosophy is also the result of its sociological milieu, but it is not only that.
Is Indian Philosophy only focused on “the Self”? Surely not.
Translating a (Sanskrit) philosophical text as a group work
I am fond of group work —I am just too ambitious to be satisfied with what I can achieve alone and I am therefore always keen to work with other people on bigger projects. I have discussed in several other posts my experience as an editor and as a co-editor. But is it possible to publish a unitary book if different people translate different parts of it?
Why should one engage in non-Western philosophical ideas? Two examples
A few days back, I discussed (here) why one should test one’s logical hypotheses against something alien, be it a Medieval paradox or a Sanskrit text (or anything in between).
Today, I came back to the same thought while reading Adriano Mannino’s post about the diffusion of theism among philosophers of religion. Adriano discusses the worries of some philosophers who think that “philosophy of religion” is in fact a disguised Christian apologetic and is, therefore, not philosophical at all. Personally, I think that apologetics can be (and often are) philosophically interesting, but should philosophers of religion want to reply to this attack, they could try to engage in religions and theologies different than their own or at least different than the Christian one. (By the way, if you are looking for an excuse to start doing it, have a look at this call for papers).
What are your favorite examples of the need of engaging with non-Western, non-contemporary, non-mainstream philosophical ideas?
So, you want to edit a book? Or to participate in an edited collection? Read here first!
I have discussed here and here my analysis of authors as belonging to a continuum of which the two extremes are the category of “artists” (they want to impress with a great narrative, and see their writings as works of art) and that of “communicators” (they want to engage in discussion, and see their writings as open to modifications).
Garfield (and Daya Krishna) on intercultural philosophy and the power of languages
Jay Garfield’s research may interest you or not, but his methodological musings are worth reading anyway. Here I linked to the interview where he compared the exclusion of Indian philosophy from syllabi, justified on the basis of the fact that there are already enough Western philosophers to work on and one does not have time to focus on anything else, to the exclusion of female philosophers based on the motivation that “We have already enough men whose works we need to study”.
Now, I have just read (the German translations of) an article of him on Polylog 5 (2000), which recounts his adventures in intercultural philosophy.