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The book is a study of traditional Balinese performance culture with special focus on dance and drama forms thriving in the present, their links with tourists, the economy of performing for tourists, and the role of state-run institutions in the performance culture.
This book is about the culture of performing traditional dance, drama and musical forms for tourists, and is based on the research carried out at Ubud (Bali/Indonesia). This book argues that the achievements made by the custodians of the Balinese performance culture in Ubud need to be given a greater consideration because of: (a) existence and condition of traditional dance, drama and musical forms in several geo-cultural spaces throughout the world, (b) emergence of eco-cultural tourism, and (c) exigency of practising art and knowledge of performing and managing traditional dance and drama forms in changed social and cultural contexts.
This book argues that religious and cultural faith associated with certain traditional dance, drama and musical forms alone cannot help the later ones to flourish in their multiple forms. To carve out a secure future for such cultural art forms, individual talents need to invent and intervene from within.
This book makes a suggestion that the people of the Asian countries should not only live with feelings of sharing similar traditional art forms of the olden days but should also look at the present reality of the times when transformations are taking place in such traditional art forms because of the cross-cultural movements of people, especially those of the tourists.
Cover illustrations
Front: A moment when audiences find themselves intensely watching a performance.
Back: A board mentioning about the schedule for performance put in front of the Banjar building in the Monkey Forest area.
The research studies the problem of personal identity, dealing with the nature/source of the problem, the approach of traditional/modern philosophers and its proper analysis. It finally shows that bodily continuity is the primary criterion of personal identity.
One of the most discussed of current topics in Philosophy of Mind is the problem of personal identity the problem of what, if any thing, makes a later person the same person as an earlier person. The book is a rare attempt to analyse the problem in its various aspects and develop a theory by way of answering the questions involved. It divides itself into three parts dealings with (1) the nature and source of the problem; (2) how it has been approached by various philosophers, traditional and contemporary; and (3) what a proper analysis of it will amount to. The theory that eventually issues out of this analysis is that bodily continuity is the primary criterion of personal identity and the claim of memory as the sole, or even primary, criterion is definitively disallowed. The ideas of disembodied existence and survival, which imply and rest upon the primacy of the memory criterion, are shown to be what they are, i.e., intelligible only in a secondary sense. Of special interest to philosophers is the finding that the problem at issue is a problem of criterion and not of defining personal identity and also an interesting and original trichotomy between definition, criterion and necessary condition.
Exploring the link between persons and values, the work delineates the concept of moral personhood. It studies personhood with respect to animal consciousness and artificial intelligence and admits to levels in the application of personhood to human and non-human beings.
Persons, Mind and Value focuses on the link between persons and values: and as values are linked with the mentality of the subjects, relevant features of mind have been brought to focus.Philosophical accounts of personhood have often been used for building normative ethical theories and persons have usually been thought of as moral agents, responsible for their actions done with freedom. Against the backdrop of this, the authors have attempted to delineate the concept of moral personhood which, they argue, is built on spirituality and moral commitment. Although morality is not entirely a matter of pure rationality and moral agency requires self-transcendence and spirituality, the book nonetheless brings out a stricter sense in which moral personhood applies to beings who are rational moral agents. Persons being rational as well as spiritual beings implies that they be moral beings.In course of the defence of such concept of moral personhood, interesting contrast has been made between personhood vis-a-vis (higher) animal consciousness on the one hand and artificial intelligence on the other. And illuminating allusions are made to the possibilities of non-human persons and human non-persons which inevitably lead to conceiving personhood admitting of degrees or levels in its application to human as well as non-human beings. However a firm defence is given to the theory that moral personhood cannot apply to beings who are not even minimally rational.The book is an excellent exercise in analytic elucidation and will immensely benefit students, researchers and anyone interested in moral philosophy and philosophy of mind.
Professor Davane offers stimulating perspectives on varied themes covering classical Sanskrit literature, poetics, linguistics, history, mythology and legendary narratives including reinterpretations of the Vedic view of the moon, samudra, dreams, etc.
A distinguished scholar who has had a lifetime engagement with Sanskrit studies: ranging from the Vedic samhitas to contemporary literary criticism, Professor Davane here offers at once insightful, highly stimulating perspectives on diversely varied themes from classical Sanskrit literature, poetics, linguistics, dramaturgy, history, mythology and legendary narratives. And, these apart, brilliant reinterpretations of the Vedic views of the moon, samudra (ocean), dreams and deep sleep. Reviewing the gamut of kavya definitions and its scope, in terms of the literary genres it encompasses, the book critically examines, for the first time, Rajashekharas view of shabdaharana (verbal borrowings), kavisamayas (conventional poetic ideas) in Sahityashastra, and the progression of rasanishpatti in classical Sanskrit literature. It also seeks to gauge Mahamahopadhyaya Dr. P.V. Kanes contribution to Sanskrit poetics rather than his oft-appraised work on Dharmashastra. Dr. Davane marshals an astonishing mass of original literary sources to highlight the all-expansive influence of Kalidasas unparalleled Iyric: Meghaduta, on classical writings, the richness of Banabhattas utprekshas (poetic imagination), the emergence of Sarasvati as a pantheonic deity, and how Sita, the epitome of ideal womanhood, has been varyingly portrayed by over twenty Sanskrit playwrights. Also shown, in addition, are the legends/myths about Samudra-manthana, Amritamanthan, Rahu-Ketu, Udayana, and Dhanvantari, in their altogether fresh perspectives. This composition of Prof. Davanes writings is an essential reading for the scholars/researchers of Vedic and Classical Sanskrit literature.
This book a collection of papers on Indian history deals with Greek historians, the Indian epic and Puranic tradition of historiography, cultural expansion of the Aryans, the society, trade and commerce in ancient India; and its contacts with other parts of Asia. The volume has analysed in detail Indias War of Independence 1857.
The volume is a collection of papers on certain aspects of Indian history, historiography and culture. The papers are fundamental, insightful and path-breaking to some extent. Combining literary, archaeological, scientific and other perspectives, they cover a range of subjects stretching from ancient to modern India. The volume deals with the Greek historians, the Indian epic and Puranic tradition of historiography, colonial and cultural expansion of the Aryans, the early history of north-west India, society, trade and commerce in ancient India, economic, political and cultural contacts of India with other parts of Asia in ancient and medieval periods, and the 1857 War of Independence in India. It takes up some very interesting and new subjects like role of Brahmanas in the anti-Alexander movement in north-west India and the concept of national integration in ancient India. It explores the sources of history of Uttar Pradesh and the antiquity of Ayodhya and historicity of Rama in an interesting study.
The volume will be of immense use to historians and scholars of philosophy.
This volume seeks to address the gap among various schools of thought about the origin of the Sanskrit language and the Indian civilization by proposing a possible resolution that results from a symposium of experts held at the University of Massachusetts USA. Accordingly the volume presents a balanced view of the seemingly intractable issues.
The earliest Indian inscriptions date from the third century before Christ. Arch-aeological and palaeo-anthropological evidence, as well as the Indian oral tradition, consistently point to the continuity of the Indian Civilization back to a much earlier date. However, the question of the origin of Indian Civilization prior to that period remains open. There are three main schools of thought in this regard. Proponents of the Indo-European theory suggest that the Sanskrit language and civilization were an intrusion into India from the West. Proponents of the continuity theory, on the contrary, believe that they arose locally. The third school of thought proposes that the current scholarship is insufficient to trace the Sanskrit language and civilization back to pre-historical times, and that further research is required to develop a fair comparison between the European languages and the Indian languages. Published literature in the field often reflects one or the other of these perspectives, rather than offering an integrated view.
This volume seeks to address this gap, by proposing a possible resolution to this seemingly intractable issue. It results from a symposium held at the University of MassachusettsDartmouth in July 2011, with invited scholars representing each of the various camps. During the seminar it became apparent that these different traditions are actually much closer to one another than what is usually believed. Accordingly, this is an essential volume for scholars seeking a balanced view on the quest for the origin of the Indian languages and civilization.
The problem of explanatory gap in the phenomenal consciousness has risen in the Western philosophy mainly because the consciousness itself and its manifestations or reflections are treated separately. Whereas, according to the Vedanta school of India, the phenomenal consciousness is merely manifestations of self-consciousness which is embodied in the human beings. In this approach, the phenomenal consciousness and self-consciousness are one and the same thing because the former depends upon the latter. Hence, there is no explanatory gap in the phenomenal consciousness. Similar is the case with the mind–body problem which exists in the Western philosophy mainly because the mind is treated as synonymous with consciousness.
This book solves the above problems on the basis of the Indian philosophy and existential philosophy of Jean-Paul Sartre. In both the philosophies, there is no explanatory gap in the phenomenal consciousness and the mind–body problem.v
It is an attempt to describe and address violence as it manifests in public life. There is violence in all the three spheres of human functioning — thought, action, and passion. With person-based violence, there are group violence, identity conflicts, and violence against nature as well.
Phenomenology of Violence describes violence as it manifests in public life. There is very little written on violence that disturbs peace. Violence, per se, is more than physical abuse and it spreads across different realms. Aggression, casteism, child exploitation, coercion, drug abuse, ethnic and religious violence, gender discrimination, naxalism, sexual abuse, suicide, and terrorism are some of the manifestations of violence. Violence occurs in all the three spheres of human functioning — thought, action, and passion.
Violence is a part of mans nature and is grounded in his animal origins. Going by Mahatma Gandhi, man is a composite of brute and human elements. Violence is not merely person-based. In addition, we have group violence, identity conflicts, and excesses against nature as well. Violence is involved in all acts of hate and selfishness, whereas nonviolence is grounded in love and altruism.
This volume addresses varied aspects of violence: its causes, nature, and solutions. Luminaries such as Albert Schweitzer, Bertrand Russell, Mahatma Gandhi, Martin Luther King Jr, and Nelson Mandela were some of the prominent protagonists of peace, who denounced aggression, discrimination, violence and war.
At a time of religio-political violence across the globe along with other forms of violence, this volume gives out the message that until we bring about peace in our life, both internal and external, we cannot overcome violence and that the ultimate recourse to peace is nonviolence.
Vol. 1. ISBN: 9788124609095
Vol. 2. ISNB: 9788124609101
The book presents an understanding of the nature and meaning of Hinduism as revealed in its Sruti and Smrti traditions, examining certain essential aspects of the Hindu philosophical thinking, such as the meaning of dharma and religion, mans understanding of his own existence and reality and the Hindu conception of the divine.
The book presents an understanding of the philosophical roots of Hinduism: the nature and meaning of Hinduism as revealed in its Shruti and Smriti traditions. The discussion begins with an analysis of the Shruti and Smriti streams as integral to Hinduism and shows that the growth and development of Hinduism is a result of constant interaction and mutual influence of the two traditions. It then focuses on the unique Hindu world-view which is the major source of unity of Hinduisms diverse sects and sub-traditions. Prof. Ramamurty exminses in detail certain essential aspects of the Hindu philosophical thinking, such as the meaning of dharma as religion, mans understanding of his own existence and reality, the Hindu conception of the divine and human destiny according to Hinduism. Written in a clear style, the book, reflecting the authors deep scholarship in the subject, includes an index and a bibliography for the readers easy reference and further research on the subject.
This book critically examines Prof. K. Satchidananda Murty’s understanding of philosophy within the framework of Indian ethos, philosophy and Vedanta. It also clarifies certain misconceptions about Indian culture and history, and further explores the basic issues of ethics and philosophy, man and the transcendent.
This book, on the philosophical contribution of Prof. K. Satchidananda Murty, critically examines his contribution to global under-standing of Indian ethos, philosophy and Vedànta. Dr Boaz explains that Murty has rightly interpreted Indian philosophy with reference to socio-political and physical conditions at different periods of Indian history.
Boaz presents that for Murty, man in his existential condition and world of experience does not satisfy himself with what is around him or what he perceives with his senses. This impulse of man and his intellectual pursuit further lead to know things beyond, which results in metaphysics. Here one explores the profoundity of Murty’s philosophy about man and the transcendent.
Prof. Murty’s spectrum of philosophy is far and wide, and extends to the Far East. With his wide understanding, he also addresses the Indian spirit and tries to clarify certain misconceptions about Indian culture, ethos and history, and adopts a humanistic approach to the study of philosophy as a whole.
This book is of great reference value to the students and teachers of philosophy for it reveals the extraordinarily different perspective of Indian philosophy by a philosopher of our times.
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