A Source Book in Indian Philosophy

Radhakrishnan, S.; Moore, Charles A.

doi:10.1515/9781400865062

Cited by 154 publications

(25 citation statements)

References 0 publications

Supporting

Mentioning

Contrasting

Unclassified

Order By: Relevance

“…Oswals practise the Jain religion, which dates from the fifth century BCE Jainism does not accept the authority of the Vedas as in Hinduism. Instead, its worldview is grounded in logic and experience and five different kinds of knowledge that are attained through strict ascetic practices (Radhakrishnan and Moore 1957). Most of these practices, which require the shedding of all material wealth, are so difficult to maintain that many Jains do not follow the religion faithfully.…”

Section: Maritsa V Poros Is At the Department Of Sociology Columbiamentioning

confidence: 99%

The role of migrant networks in linking local labour markets: the case of Asian Indian migration to New York and London

Poros

2001

Global Networks

110

View full text Add to dashboard Cite

Social networks have long been identified as crucial to migration flows and the economic behaviour of immigrants. Much of the literature on international migration and economic sociology specifically focuses on the role of interpersonal ties in influencing migration and economic action, such as finding employment. Using the case of Gujarati Indian migration to New York and London, the life histories of these immigrants illustrate that specific configurations of network ties result in different migration flows and occupational outcomes. These configurations include organizational, composite, and interpersonal ties that link local labour markets transnationally and channel immigrants to particular destinations and into particular occupations. The findings clarify the role and meaning of networks as they affect different types of migration and the occupational outcomes of migrants. The prominence of these network mechanisms also challenges the role of human capital in producing distinct outcomes for immigrants.

show abstract

Section: Maritsa V Poros Is At the Department Of Sociology Columbiamentioning

confidence: 99%

The role of migrant networks in linking local labour markets: the case of Asian Indian migration to New York and London

Poros

2001

Global Networks

110

View full text Add to dashboard Cite

show abstract

“…The rationale for my approach is grounded in previous traditional anthologies such as the following: Sources of Indian Tradition edited by Wm. Theodore De Bary (1958); Hinduism edited by Louis Renou (1962); The Hindu Tradition by Ainslie T. Embree (1966); A Source Book in Indian Philosophy edited by S. Radhakrishnan and Charles Moore (1957); Hindu Scriptures by R. C. Zaehner (1968); and Textual Sources for the Study of Hinduism by Wendy O’Flaherty (1988). Each of these fine collections is well known and their editors are respected scholars, but each anthology embodies some problematic aspects.…”

Section: Strategic Decisionsmentioning

confidence: 99%

Risks, Writing, Memory, and Intentions: Reflections on the Process of Creating Introductory Texts on Buddhism and Hinduism

Olson

2008

Religion Compass

View full text Add to dashboard Cite

This essay is intended to assist other scholars who might be writing or thinking about beginning to write an introductory textbook for use in college-level courses. After recently completing contracts to produce four texts, this essay is an attempt to share my experience with others in order to make potential authors more aware of the publishing process and the kinds of things that one might have to consider or encounter.Many writers can agree with Jacques Derrida, an influential postmodern philosopher, that writing is a risky and dangerous endeavor. Part of the danger is associated with the commencement of the process, because a writer does not know where he or she is going, and a writer begins by wandering in a free and playful way. Another danger is producing something without meaning (Derrida 1976(Derrida , p. 135, 1981. From Derrida's perspective, a writer is a thief because she is engaged in an act of stealing, and she is a ghost due to the fact that she can represent anything because writing stands for nothing in particular. If writing is a strange kind of ghost, it signifies forgetfulness and the subverting of spontaneous memory (Derrida 1978, p. 178). The act of writing is a peculiar kind of secondariness, absence, lack of immediacy, unintelligibility, and estrangement from the truth, whereas speech represents presence, immediacy, intelligibility, and possible contact with the truth. For the most part, traditional Indian thinkers would agree with Derrida's distinction between writing and speech, and they would caution that attempting to write books on Buddhism and Hinduism, which are based on an oral culture, is risky, but a writer can also never accomplish anything unless she is willing to accept the dangers associated with the act of writing that is associated with teaching and learning. This essay is an attempt to share with others in the process of writing an introductory text, editing a body of literature, or simply contemplating such a project, about potential dangers that one might encounter.

show abstract

“…In Hinduism, which has been informed by millennia-old Indian philosophical thought, we find the teaching that the Self is intimately associated with the Absolute. This is expressed in the Chandogya Upanishad, the most ancient of the Upanishads, which proclaims: "Tat tvam asi," That art thou (Radhakrishnan andMoore [1957] 1989, 69). These thoughts are the substance of a panentheistic concept of God, in which we and all that is have our existence as a "part" of God's being.…”

Section: Materials Substance and Processmentioning

confidence: 99%

An Inquiry Into the Origins of Life on Earth- A Synthesis of Process Thought in Science and Theology

Stein

2007

Zygon®

View full text Add to dashboard Cite

An initiating event in the development of life on earth is thought to have been the generation of self-replicating catalytic molecules (SRCMs). Despite decades of work to reveal how SRCMs could have formed, a chemically detailed hypothesis remains elusive. I maintain that this is due, in part, to a failure of metaphysics and question this research program's ontologic foundation of materialism. In this essay I suggest another worldview that may provide more adequate ontologic underpinnings: Whitehead's process philosophy of dynamic, relational becoming. Here we come to see molecules not as unchanging objects but rather as processes that possess the capacity for subjective experience. Molecular transformation is driven by experience, both internal and external. Process thought accounts for the world's creative impulse by positing a God who lures the becoming of all entities toward greater complexity and value. Chemical evolution is now seen as divine motivation of molecular becoming and, as such, possesses the potential for introducing true novelty into the world. The "causal joint" between God and world is hypothesized to be an energy transduction at the molecular level that allows divine action without violation of chemical principles or physical laws.

show abstract

A Source Book in Indian Philosophy

Cited by 154 publications

References 0 publications

The role of migrant networks in linking local labour markets: the case of Asian Indian migration to New York and London

The role of migrant networks in linking local labour markets: the case of Asian Indian migration to New York and London

Risks, Writing, Memory, and Intentions: Reflections on the Process of Creating Introductory Texts on Buddhism and Hinduism

An Inquiry Into the Origins of Life on Earth- A Synthesis of Process Thought in Science and Theology

Contact Info

Product

Resources

About