PL EN


2016 | Tom: 6 | Numer: 1 | 55-79
Article title

The role of philosophy in the academic study of religion in Indian

Authors
Content
Title variants
Languages of publication
EN
Abstracts
EN
Joseph T. O’Connell drew attention to the relative scarcity of academic work on religion in South Asia, and o ered as a plausible explanation for this state of a airs the tension between secular and religio‐political communal interests. This paper explores the potential role of phi‐ losophy as an established academic discipline within this situation, in the context of India. It argues that objective study, including evaluation, of the truth claims of various religious traditions is an important aspect of academic as opposed to confessional engagement with religion, and that philosophy in India is especially well suited to undertake such re ection and to provide corresponding education. Unlike Western countries, philosophy and religion were never clearly separated in India and did not evolve in tension with one another. The history of Indian philosophy therefore includes and is included within the history of its ‘religions’, in a way that makes philosophical examination of the truth claims of Indian religions internal to those religions themselves. By tracing this history, the discipline of philosophy can help to unsettle the idea of religion as a matter of xed dogma. It can also continue the procedure of interpreting and evaluating metaphysical and epistemological theses that has been an intrinsic component of Indian religious thought for most of its history.
Year
Volume
Issue
Pages
55-79
Physical description
Dates
published
2016
Contributors
author
References
  • Alam, A. (2014). Islam and religious pluralism in India (pp. 47–64). In: S. Sikka, Bindu Puri, & L. G. Beaman (Eds.). Living with religious diversity. New Delhi: India International Centre.
  • Appiah, K.A. (2005). The ethics of identity. Princeton: Princeton University Press.
  • Bhargava, R. (2010). The promise of India’s secular democracy. New Delhi: Oxford University Press.
  • Conroy, J. et al. (2013). Does religious education work? A multi‑dimensional investigation. London: Bloomsbury.
  • Dalmia, V. (1997). The nationalization of Hindu traditions: Bhāratendu Hariśchandra and nineteenth‑century Banaras. New Delhi: Oxford University Press.
  • Davis, B.W. (2006). Rethinking religion, faith and practice: On the Buddhist background of the Kyoto School. Studies in the Philosophy of Religion, 23, 1–12.
  • Dawkins, R. (1992). Speech at the Edinburgh International Science Festival (15 April). Unpublished.
  • Doniger, W. (2009). The Hindus: An alternative history. New York: Penguin Press.
  • Findlay, J. Niemeyer (1966). The discipline of the cave. London: Allen & Unwin / New York: Humanities Press.
  • Findlay, J.N. (1967). The transcendence of the cave. London: Allen & Unwin / New York: Humanities Press.
  • Fitzgerald, T. (2000). The ideology of religious studies. New York: Oxford University Press.
  • Forman, R. (Ed.). (1990). The problem of pure consciousness: Mysticism and philosophy. New York: Oxford University Press.
  • Habermas, J. (2008). Religion in the public sphere: Cognitive presuppositions for the ‘public use of reason’ by religious and secular citizens (pp. 114–148). In: J. Habermas. Between Naturalism and Religion. (C. Cronin, Trans.). Cambridge: Polity Press.
  • Habermas, J. (2013). Reply to my critics (pp. 347–390). In: C. Calhoun, E. Mendieta, & J. Van Antwerpen (Eds.). Habermas and religion. Cambridge: Polity Press.
  • Hamilton, S. (2001). Indian philosophy: A very short introduction. Oxford: Oxford University Press.
  • Harris, S. (2014). Waking up: A guide to spirituality without religion. New York: Simon & Schuster.
  • Heidegger, M. (1987). An introduction to metaphysics. (R. Manheim, Trans.). New Haven: Yale University Press.
  • Hiltebeitel, A. (2014). Dharma: Its early history in law, religion, and narrative. New Delhi: Oxford University Press.
  • Kant, I. (1960). Religion within the limits of reason alone. (Th. Meyer Greene, H.H. Hudson, & J. Silber, Trans.). New York: Harper & Row.
  • King, R. (1999). Orientalism and religion: Postcolonial theory, India and ‘the mystic East’. New York: Routledge.
  • Lorenzen, D. (2010). Hindus and others (pp. 25–40). In: E. Block, M. Keppens, & R. Hegde (Eds.). Rethinking religion in India: The colonial construction of Hinduism. London: Routledge.
  • Malkani, G.R. (2011). Philosophical truth (pp. 553–582). In: N. Bhushan & J.L. Garfield (Eds.). Indian philosophy in English: From renaissance to independence. Oxford: Oxford University Press.
  • Masuzawa, T. (2005). The invention of world religions. Chicago: University of Chicago Press.
  • Matilal, B.K. (1971). Epistemology, logic, and grammar in Indian philosophical analysis. The Hague: Mouton.
  • Matilal, B.K. (1990). Logic, language and reality: Indian philosophy and contemporary issues. New Delhi: Motilal Banarsidass.
  • Matilal, B.K. (2002). Ethics and epics: Philosophy, culture, and religion. (Jonardon Ganeri, Ed.).Oxford: Oxford University Press.
  • Matilal, B.K. (2004). Logical and ethical issues: An essay on Indian philosophy of religion. New Delhi: Chronicle Books.
  • Mayaram, Sh. (1997). Resisting regimes: Myth, memory, and the shaping of a Muslim identity. New Delhi: Oxford University Press.
  • McCutcheon, R. (2001). Critics not caretakers: Redescribing the public study of religion. Albany: State University of New York Press.
  • McKinnon, A. (2002). Sociological definitions, language games, and the ‘essence’ of religion. Method and Theory in the Study of Religion, 14, 61–83.
  • McKinnon, A. (2003). Manufacturing religion: The discourse on sui generis religion and the politics of nostalgia. New York: Oxford University Press.
  • Misra, K. (1988). Prabodhacandrodaya of Krsna Misra. (Sita K. Nambiar, Trans.). Delhi: Motilal Banarsidass.
  • Mukherjee, A. (2015). Religion as a separate area of study in India (pp. 83–105). In: L. Beaman & L. van Arragon (Eds.). Whose religion? Education about religion in public schools. Leiden: Brill.
  • Nongbri, B. (2013). Before religion: A history of a modern concept. New Haven: Yale UniversityPress.
  • Oberoi, H. (1994). The construction of religious boundaries: Culture, identity, and diversity in the Sikh tradition. Chicago: University of Chicago Press.
  • O’Connell, J.T. (2001). How can religion be studied in South Asian Universities? Or should it be?. Shivdasani Lecture, University of Oxford. Retrieved from:http://ochs.drupalgardens.com/sites/ochs.drupalgardens.com/files/1572_how_can_religion_be_studied_in_south_asian_universities_or_should_it_be_joseph_toconnell_100611.mp3 (27.05.2016).
  • Padma, S. (2013). Vicissitudes of the Goddess: Reconstructions of the gramadevata in India’s religious traditions. Oxford: Oxford University Press.
  • Radhakrishnan, S. (1999). Indian philosophy (Vol. I). New Delhi: Oxford University Press.
  • Rao, K.L.S. (1971). The concept of sraddha (in the Brahmanas, Upanisads and the Gita). Patiala: Roy Publishers.
  • Sen, A. (2005). The argumentative Indian: Writings on Indian history, culture and identity. New York: Picador.
  • Sawai, Y. (1987). The Nature of faith in the Śaṅkaran Vedānta tradition. Numen, 34, 18–44.
  • Sharma, K. (1987). Bhakti and the bhakti movement — A new perspective. New Delhi: Munshiram Manoharlal.
  • Siderits, M., Thompson, E., & Zahavi, D. (2011). Self, no self? Perspectives from analytical,phenomenological, and Indian traditions. Oxford: Oxford University Press.
  • Sikka, S. (1997). Forms of transcendence: Heidegger and medieval mystical theology. Albany: SUNY Press.
  • Sikka, S. (2010). Liberalism, multiculturalism and the case for public religion. Politics and Religion, 3, 580–609.
  • Sikka, S. (2012). The perils of Indian secularism. Constellations, 19, 288–304.
  • Sikka, S. (2015). What is Indian religion? How should it be taught? (pp. 107–125). In: L. Beaman & L. van Arragon (Eds.). Whose religion? Education about religion in public schools.: Leiden: Brill.
  • Smith, W.C. (1979). Faith and belief. Princeton, N.J.: Princeton University Press.
  • Smith, W.C. (1991). The meaning and end of religion. Minneapolis: Fortress Press (1st ed.: 1963).
  • Staal, F. (1996). Ritual and mantras: Rules without meaning. Delhi: Motilal Banarsidass.
  • Stern, L.J. (2007). Schools and religions: Imagining the real. London: Continuum.
  • Thapar, R. (2007). Is secularism alien to Indian civilization? (pp. 83–108). In: T.N. Srinivasan (Ed.). The future of secularism. New Delhi: Oxford University Press.
  • Turci, R. (2015). Śraddhā in the Bhagavad Gītā: an investigation on the primeval expressions of the contemporary paradigm on heart‑philosophy. International Journal of Dharma Studies, 3. Retrieved from: http://www.internationaljournaldharmastudies.com/content/pdf/s40613–015–0013–5.pdf (30.05.2016).
  • Vallely, A. (2014). The difference ‘difference’ makes: Jainism, religious pluralism, and identity politics (pp. 318–332). In: L.G. Beaman & S. Sikka (Eds.). Multiculturalism and religious identity: Canada and India. Montreal: McGill‑Queen’s University Press.
  • Warrier, M. (2012). Engaging the ‘practioner’: Boundary politics in the academic study of Hinduism (pp. 45–54). In: J. Zavos et al. (Eds.). Public Hinduisms. New Delhi: Sage.
  • Wiebe, D. (2006). The learned practice of religion: A review of the history of Religious Studies in Canada and its portents for the future. Studies in Religion / Sciences Religeuses, 35, 475–501
Document Type
Publication order reference
Identifiers
YADDA identifier
bwmeta1.element.desklight-f7be9bb6-8768-4f80-ad89-0fff2d1cc9ea
JavaScript is turned off in your web browser. Turn it on to take full advantage of this site, then refresh the page.