- The Oxford Handbook of Indian Philosophy
- Introduction: Why Indian Philosophy? Why Now?
- Interpreting Indian Philosophy: Three Parables
- History and Doxography of the Philosophical Schools
- Philosophy as a Distinct Cultural Practice: The Transregional Context
- Comparison or Confluence In Philosophy?
- Nāgārjuna on Emptiness: A Comprehensive Critique of Foundationalism
- Philosophical Quietism in Nāgārjuna and Early Madhyamaka
- Habit and Karmic Result in the Yogaśāstra
- Vasubandhu on the Conditioning Factors and the Buddha’s Use of Language
- Buddhaghosa on the Phenomenology of Love and Compassion
- The Philosophy of Mind of Kundakunda and Umāsvāti
- Vātsyāyana: Cognition as a Guide to Action
- Bharthari on Language, Perception, and Consciousness
- Coreference and Qualification: Dignāga Debated by Kumārila and Dharmakīrti
- Reflexive Awareness and No-Self: Dignāga Debated by Uddyotakara & Dharmakīrti
- The Metaphysics of Self in Praśastapāda’s Differential Naturalism
- Proving Idealism Dharmakīrti
- Śāntideva’s Impartialist Ethics
- A History of Materialism From Ajita to Udbhaṭa
- Consciousness and Causal Emergence: Śāntarakṣita Against Physicalism
- Pushing Idealism Beyond its Limits: The Place of Philosophy in Kamalaśīla’s Steps of Cultivation
- Jayarāśi Against the Philosophers
- Two Theories of Motivation and Their Assessment by Jayanta
- Utpaladeva and Abhinavagupta on the Freedom of Consciousness
- The Nature of Idealism in the Mokṣopāyaśāstra/Yogavāsiṣṭha
- Logic in the Tradition of Prabhācandra
- An Indian Philosophy of Law: Vijñāneśvara’s Epitome of the Law
- Śrīharṣa’s Dissident Epistemology: Of Knowledge as Assurance
- A Defeasibility Theory of Knowledge in Gaṅgeśa
- Jayatīrtha and the Problem of Perceptual Illusion
- Mādhava’s Garland of Jaimini’s Reasons as Exemplary Mīmāṃsā Philosophy
- Hindu Disproofs of God: Refuting Vedāntic Theism in the Sāṃkhya-Sūtra
- Raghunātha Śiromaṇi and the Examination of the Truth about the Categories
- Nīlakaṇṭha Caturdhara’s Advaita Vedānta
- Muḥibb Allāh Ilāhābādī on Ontology: Debates Over the Nature of Being
- Jawaharlal Nehru, Mohandas Gandhi, and the Contexts of Indian Secularism
- Freedom in Thinking: The Immersive Cosmopolitanism of Krishnachandra Bhattacharyya
- Bhimrao Ramji Ambedkar’s Modern Moral Idealism: A Metaphysics of Emancipation
- Anukul Chandra Mukerji: The Modern Subject
Abstract and Keywords
Anukul Chandra Mukerji (1888–1968) was Professor of Philosophy at the University of Allahabad. His career reflects a preoccupation with the history of philosophy, and his systematic work is always situated both in the Western and Indian philosophical traditions. In the West his work focuses on the philosophy of Kant and Hegel. Mukerji approached Indian idealism through Advaita Vedānta. Mukerji, a specialist in the philosophy of mind and psychology, was a committed naturalist, in that he saw the deliverances of empirical psychology as foundational to an understanding of the mind. He paid close attention especially to the psychologists William James, John B. Watson, and James Ward. Mukerji wrote two substantial monographs: Self, Thought and Reality (1933) and The Nature of Self (1938). In each, Mukerji emphasizes the rational intelligibility of the world and the foundation role that consciousness and self-knowledge play in the edifice of knowledge more generally.
Nalini Bhushan is Professor of Philosophy at Smith College. She recently coedited an anthology on Transbuddhism: Translation, Transmission, and Transformation (University of Massachusetts Press, 2009) and is currently collaborating on a book project on Anglophone philosophy in colonial India.
Jay L. Garfield is Doris Silbert Professor in the Humanities, Professor of Philosophy and Director of the Logic Program and of the Five College Tibetan Studies in India Program at Smith College, Professor in the graduate faculty of Philosophy at the University of Massachusetts, Professor of Philosophy at Melbourne University and Adjunct Professor of Philosophy at the Central University of Tibetan Studies.
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