Stephen Phillips

Aesthetics in classical Indian thought is sophisticated by any measure. The first part of the course will be concerned with a theory of emotions (bhava) and “aesthetic responses” (rasa, “relishings”) that is interwoven with linguistic theory in late classical texts. We shall spend about three weeks learning a theory of meaning, focusing on secondary meaning and “suggestion” (dhvani). We shall read Megha-duta (“The Cloud Messenger”) and the classical play Shakuntala by the poet Kalidasa (seventh century) and as well as stanzas of court poetry to see the theory in application to works addressed by classical aestheticians themselves. We may also try to develop our own style of rasa criticism with respect to a few modern Hindi films such as Jodhaa Akbar or Paheli (or a movie of choice as a paper topic). In the second part of the course, we shall look at synergisms between aesthetics and yoga along with the rasa theory’s influence on Vedantic and Tantric philosophies. A “Tantric turn” to world-affirmativism in yoga and spirituality away from a traditional anchorite’s world-rejectionism pivots on the rasa aesthetics, as we shall see. The last two weeks will be occupied with contemporary appropriations of the classical theories.

Readings:

Required reading et cetera will be listed on a the “Course Web page.” All links are required. In addition, there is one required book (available at the University Co-op): Daniel Ingalls (translator), Sanskrit Poetry (any edition).

Readings to be listed include: K. Kunjunni Raja, Indian Theories of Meaning, plays by Kalidasa; works of Abhinava Gupta translated by Ingall et alia, Harvard Oriental Series 49, and so on. A syllabus is available upon request.

Grading:

Two short papers (three pages, 15% each = 30%). There will also be a glossary test (5%), a midterm exam (15%), a final exam (40%), and a score for attendance (10%: twelve attendance sheets distributed randomly throughout the semester with two absences allowed).

This course surveys the origins of yogic practices in early Indian civilization and traces the development of Yoga philosophies through the Upanishads, BHAGAVAD GITA, YOGA-SUTRA, Buddhist, Jaina, and tantric texts, as well as works of neo-Vedanta. We shall try to identify a set of claims common to all classical advocates of yoga. We shall look at both classical and modern defenses and criticisms, especially of alleged metaphysical and psychological underpinnings of the practices. No previous background in Indian philosophy is necessary, but students with no previous course work in philosophy or in psychology should contact the instructor.

Is there a God? Are there reasons to believe or not to believe in a God?

This course surveys and at the same time evaluates arguments for and against the existence of God in Jewish, Christian, and Islamic traditions, along with arguments for Brahman (Hinduism) and Emptiness (Buddhism).

The course takes a global point of view, comparing arguments proferred originally in Arabic, for example, with medieval arguments expressed in Latin and with a collection of arguments originally expressed in Sanskrit.

We will also examine the primary atheistic arguments in the West from Epicurus through Bertrand Russell and in India principally from a philosopher of the eighth century named Kumarila Bhatta.

We will also consider differing concepts of God. An important Buddhist argument purports to prove the Buddha's omniscience. But the Buddhist idea of omniscience differs from the mainstream view of God's omniscience in the West.

Our main focus throughout the course will be on the strengths and weaknesses of each argument.

We will examine passages from a wide variety of thinkers, including Aristotle, Epicurus, Paul, Augustine, Uddyotakara, Kumarila Bhatta, al-Farabi, ibn Sina (Avicenna), Anselm, Udayana, al-Ghazali, ibn Rushd (Averroes), Aquinas, Keśava Miśra, Gangesa, Descartes, Leibniz, Paley, Hume, and Gödel, as well as some contemporary articles illuminating the structure of the arguments.

This course is an intensive study of the classical Indian school of Nyaya, ``Logic,'' which may have begun as a
theory of debate and informal logic but in the "root text"of the Nyaya-sutra (c. 100 CE) developed a thorough-going
externalist theory of knowledge and a realist metaphysics.  We shall also have the occasion to learn about some of Nyaya's rivals, principally Buddhist nominalists who are internalists in epistemology. Our main focus will be the Nyaya-sutra and what is called the "Old School" (through Udayana, c. 1000), but we shall look briefly at the positions
and texts of New Nyaya (and the work of Gangesa, c. 1300).

Texts:

Matthew Dasti and Stephen Phillips (tr.), The Nyaya-sutra (Hackett 2017)
Kisor Chakrabarthy, Nyaya Philosophy of Mind (SUNY, 1999).
Roy Perrett, An Introduction to Indian Philosophy. Cambridge 2016.
S. Phillips, Epistemology in Classical India. Routledge 2012

Grading:

Two four page papers (20% each), and one longer paper,
nine pages (40%).  The longer paper may be a rewrite
and an expansion of one of the shorter ones. 

Attendance and class participation will count 10%, and one or more
tests over short lists of glossary terms will count 10%.

An examination of principal issues in contemporary philosophy of religion with special attention to religious pluralism. The views and arguments of Western theologians and philosophers will be taken up along with claims and concepts growing out of Eastern religions (Buddhism and Hinduism, in particular). Special topics include different views of the nature of a Divine Reality, arguments of rational theology, mysticism, and the theological problem of evil.

This course surveys the origins of yogic practices in early Indian civilization and traces the development of Yoga philosophies through the Upanishads, BHAGAVAD GITA, YOGA-SUTRA, Buddhist, Jaina, and tantric texts, as well as works of neo-Vedanta. We shall try to identify a set of claims common to all classical advocates of yoga. We shall look at both classical and modern defenses and criticisms, especially of alleged metaphysical and psychological underpinnings of the practices. No previous background in Indian philosophy is necessary, but students with no previous course work in philosophy or in psychology should contact the instructor.

This course surveys the origins of yogic practices in early Indian civilization and traces the development of Yoga philosophies through the Upanishads, BHAGAVAD GITA, YOGA-SUTRA, Buddhist, Jaina, and tantric texts, as well as works of neo-Vedanta. We shall try to identify a set of claims common to all classical advocates of yoga. We shall look at both classical and modern defenses and criticisms, especially of alleged metaphysical and psychological underpinnings of the practices. No previous background in Indian philosophy is necessary, but students with no previous course work in philosophy or in psychology should contact the instructor.

An examination of principal issues in contemporary philosophy of religion with special attention to religious pluralism. The views and arguments of Western theologians and philosophers will be taken up along with claims and concepts growing out of Eastern religions (Buddhism and Hinduism, in particular). Special topics include different views of the nature of a Divine Reality, arguments of rational theology, mysticism, and the theological problem of evil.

Prerequisites

Graduate standing and consent of Graduate Advisor or instructor required.

Course Description

This course is an introduction to the classical Indian tradition of reflection about knowledge and justification and a broad survey of epistemological debates of classical India. In particular, we shall probe the Nyaya externalism that recognizes perception, inference, and testimony as knowledge sources. The rival positions of Buddhist Yogacara logicians will also be given special attention. The goal of the course will be to introduce and evaluate what Indian schools have had to say about issues that are debated in analytic epistemology. Each seminar meeting will be divided into two parts, the first introducing historical views and the second considering how the historical treatment might elucidate a contemporary debate. Four examples of epistemological issues where there appear to be good opportunities for interaction: (1) Does a perceiver's background psychology influence the contents of her perceptual experiences, and if so is the effect necessarily negative? (2) Does knowledge gained by testimony depend on an independent premise that the testifier is reliable? (3) Is there an important difference between reflective and unreflective knowledge? (4) Is inference best modeled formally using principles of logic, or is it better modeled informally as a source of knowledge alongside perception and testimony?

Course requirements: A brief paper proposal distributed prior to a short class presentation (10-20 minutes) and a research paper 15-25 pages in length.

Asian Studies students may write an historically oriented paper, and anyone who would like to read pertinent passages from classical texts in Sanskrit may possibly be excused from the paper requirement.

Texts

Roy Perrett, An Introduction to Indian Philosophy. Cambridge 2016.

B. K. Matilal, The Character of Logic in India. SUNY 1998.

S. Phillips, Epistemology in Classical India. Routledge 2012.

Materials from the Nyāya-sūtra and other classical texts made available in translation on-line or by email distribution.

Entries in the online Stanford Encyclopedia of Philosophy.

This seminar will satisfy the Epistemology requirement OR the History requirement

An examination of principal issues in contemporary philosophy of religion with special attention to religious pluralism. The views and arguments of Western theologians and philosophers will be taken up along with claims and concepts growing out of Eastern religions (Buddhism and Hinduism, in particular). Special topics include different views of the nature of a Divine Reality, arguments of rational theology, mysticism, and the theological problem of evil.

Grading

Four two-page homework assignments, best three count (10% each = 30%)A mid-term exam (15%: true/false and short essay)Rewritten homework, three pages (15%)A final exam (30%)Attendance (10%)

Texts

Readings provided by instructor online.

The course is divided roughly into three parts. Approximately the first six weeks are devoted to history and overview. Of special concern (and targeted on the midterm exam) will be the Upanishads and the Bhagavad Gita, along with the claim that Vedanta philosophy (alternatively the teaching of the Buddha) is justified by mystical or yogic experience. We shall also take up questions of ethics, in particular the ahimsa ("non-injury") precept of Jainism and the karma-yoga teaching of the Gita. An overview of the nature of philosophy will occupy us in connection with an introduction to early Buddhism, as well as the transition to classical philosophy. The second part of the course, five weeks, will be devoted to classical Indian philosophy. We'll examine the controversy between the professional debaters of the Nyaya school ("Logic") and the Buddhist anti-intellectual Nagarjuna who rejects Nyaya's theory of knowledge and the school's identification of perception, inference, and testimony as "knowledge sources." Buddhist idealism and its debate with Nyaya will be our next focus, then the interschool controversy between Sankara's Advaita ("Non-dualistic'') Vedanta and the theistic Vedanta of Ramanuja, and finally the Nyaya view of Gangesa on inference and mukti, the "supreme personal good." The last four weeks, we shall return to Indian spirituality and some of the topics of the first part, looking at the Yoga-sutra, Tantra, neo-Vedanta, and modern works concerning meditation and spiritual discipline.

This course surveys and at the same time evaluates arguments for and against the existence of God in Jewish, Christian, and Islamic traditions, along with arguments for Brahman (Hinduism) and Emptiness (Buddhism), that is, considering religious philosophy worldwide.

The course takes a global point of view, comparing arguments proferred originally in Arabic, for example, with medieval arguments expressed in Latin and with a collection of arguments originally expressed in Sanskrit.

We will also examine the primary atheistic arguments in the West from Epicurus through Bertrand Russell and in India principally from a philosopher of the eighth century named Kumarila Bhatta.

We will also consider differing concepts of God. An important Buddhist argument purports to prove the Buddha's omniscience. But the Buddhist idea of omniscience differs from the mainstream view of God's omniscience in the West.

Our main focus throughout the course will be on the strengths and weaknesses of each argument.

This course surveys the origins of yogic practices in early Indian civilization and traces the development of Yoga philosophies through the Upanishads, BHAGAVAD GITA, YOGA-SUTRA, Buddhist, Jaina, and tantric texts, as well as works of neo-Vedanta. We shall try to identify a set of claims common to all classical advocates of yoga. We shall look at both classical and modern defenses and criticisms, especially of alleged metaphysical and psychological underpinnings of the practices. No previous background in Indian philosophy is necessary, but students with no previous course work in philosophy or in psychology should contact the instructor.

An examination of principal issues in contemporary philosophy of religion with special attention to religious pluralism.  The views and arguments of Western theologians and philosophers will be taken up along with claims and concepts growing out of Eastern religions (Buddhism and Hinduism, in particular).  Special topics include different views of the nature of a Divine Reality, arguments of rational theology, mysticism, and the theological problem of evil.

List of Proposed Texts /Readings:

On-line texts drawn from Philosophy of Religion: A Global Approach, ed. S Phillips (Harcourt Brace 1996).

Proposed Grading Policy:

Five two-page homework assignments (50%)

A mid-term exam (15%)

A final exam (30%)

Attendance (5%)

This course surveys the origins of yogic practices in early Indian civilization and traces the development of Yoga philosophies through the Upanishads, BHAGAVAD GITA, YOGA-SUTRA, Buddhist, Jaina, and tantric texts, as well as works of neo-Vedanta. We shall try to identify a set of claims common to all classical advocates of yoga. We shall look at both classical and modern defenses and criticisms, especially of alleged metaphysical and psychological underpinnings of the practices. No previous background in Indian philosophy is necessary, but students with no previous course work in philosophy or in psychology should contact the instructor.

This course introduces the major traditions of philosophy by way of cross-cultural examination of important questions. What is knowledge, and how is it acquired? Undr what conditions is a belief justified? What is the self or person? What is real and what mere appearance? How should we live? And so on. Socrates and Plato within acient Greek philosophy, Confuscius and Lao Tzu within Chinese philisophy, the Buddhist Nagarjuna and the schools of classical Indian philosophy, as well as Ibn Sina (Avicenna) within Islamic philosophy and the Ethiopian philosopher, Zera Yacob, will be discuessed along with a few authors of the modern and contemporaray periods.

A critical and historical introduction to Indian philosophies and speculative religious thought.  Topics include: the psychology of yoga and Indian mysticism along with the ``enlightenment'' theories and metaphysical positions that are thought to underpin yogic endeavors.  These topics are associated with Indian religions (Hinduism, Buddhism, Jainism) as well as some of the philosophic schools.  We shall also survey, within a properly philosophic sphere, the development of logic (briefly) and theory of knowledge (at greater length).  Metaphysical arguments for momentariness, ``mind-only,'' and ``no-self'' (on the Buddhist side) and counterarguments for realism and theism (on the side of Nyaya and Vedanta) will occupy us, in particular the debate about self and personal identity.  The Tantric philosophy of the eleventh-century Kashmiri Shaivite Abhinava Gupta along with his contributions to classical aesthetics as well as his suggestions of a new "yoga of art and beauty" will occupy us later in the term.  No previous background in philosophy or in Indian thought is required.

Course requirements: best 3 out of 4 glossary tests (15%); 2 two-page papers (topics to be handed out; 30%); mid-term exam (15%) final exam (35%); attendance (5%).

Reading: J. N. Mohanty, CLASSICAL INDIAN PHILOSOPHY The UPANISADS (tr. Roebuck) The BHAGAVAD GITA (tr. Edgerton) a packet of photocopies

What is knowledge? What are the principal types of knowledge, and what does a person's knowing a claim or proposition p amount to? Philosophers have commonly supposed that a person's having justification, or warrant, for believing that p is a necessary condition of his/her knowing that p. Accordingly, this course will be concerned with theories of justification as well as of knowledge, along with the question of whether there can be knowledge without what is called epistemic justification. Views in ancient, early modern, and contemporary philosophy—also one Eastern view—will be surveyed.

This course surveys the origins of yogic practices in early Indian civilization and traces the development of Yoga philosophies through the Upanishads, BHAGAVAD GITA, YOGA-SUTRA, Buddhist, Jaina, and tantric texts, as well as works of neo-Vedanta. We shall try to identify a set of claims common to all classical advocates of yoga. We shall look at both classical and modern defenses and criticisms, especially of alleged metaphysical and psychological underpinnings of the practices. No previous background in Indian philosophy is necessary, but students with no previous course work in philosophy or in psychology should contact the instructor.

Basic issues of philosophy in Western and non-Western traditions, such as the nature of philosophy, its relation to religion and science, the self, knowledge, and virtue. 

In-depth examination of philosophical questions and issues in a seminar setting for advanced Philosophy students.

This course will consider several major ethical theories in the Western and Chinese philosophical traditions as guides to practical living.  The primary question to be addressed is:  What is the good life for human beings, in theory and in practice?

This course carries the Ethics and Leadership flag. Ethics and Leadership courses are designed to equip you with skills that are necessary for making ethical decisions in your adult and professional life. You should therefore expect a substantial portion of your grade to come from assignments involving ethical issues and the process of applying ethical reasoning to real-life situations.

This course will begin with an examination of the Yoga-sutra by Patanjali and two or three classical Sanskrit commentaries on it. We shall look at the text both as expressing a metaphysics and as a "how-to book" on yogic practice, focusing on certain bridge psychological concepts and theories. We shall also look at scholarly attempts to reconstruct the origins of yogic practices, particularly as proffered by (1) contemporary philosophers and (2) medical researchers. We shall pay some but less attention to modern psychological interpretations. No Sanskrit or previous background in Indian philosophy is necessary, but students with no previous coursework in philosophy or psychology should contact the instructor.

Texts

Mircea Eliade, Yoga: Immortality and FreedomThe Yogustra by Patanjali and Commentary by Vyasa (edition to be determined)(For list of photocopies see the following website:) http://link.lanic.utexas.edu/asnic/phillips/pages/yoga/yogacoursedes.undergrad.html

Grading

A short paper informing a long paper and a class presentation.

In-depth examination of philosophical questions and issues in a seminar setting for advanced Philosophy students.

Basic issues of philosophy in Western and non-Western traditions, such as the nature of philosophy, its relation to religion and science, the self, knowledge, and virtue. 

A critical and historical introduction to Indian philosophies and speculative religious thought.  Topics include: the psychology of yoga and Indian mysticism along with the ``enlightenment'' theories and metaphysical positions that are thought to underpin yogic endeavors.  These topics are associated with Indian religions (Hinduism, Buddhism, Jainism) as well as some of the philosophic schools.  We shall also survey, within a properly philosophic sphere, the development of logic (briefly) and theory of knowledge (at greater length).  Metaphysical arguments for momentariness, ``mind-only,'' and ``no-self'' (on the Buddhist side) and counterarguments for realism and theism (on the side of Nyaya and Vedanta) will occupy us, in particular the debate about self and personal identity.  The Tantric philosophy of the eleventh-century Kashmiri Shaivite Abhinava Gupta along with his contributions to classical aesthetics as well as his suggestions of a new "yoga of art and beauty" will occupy us later in the term.  No previous background in philosophy or in Indian thought is required.

Course requirements: best 3 out of 4 glossary tests (15%); 2 two-page papers (topics to be handed out; 30%); mid-term exam (15%) final exam (35%); attendance (5%).

Reading: J. N. Mohanty, CLASSICAL INDIAN PHILOSOPHY The UPANISADS (tr. Roebuck) The BHAGAVAD GITA (tr. Edgerton) a packet of photocopies

This course focuses on worldly knowledge, not on mathematical or logical knowledge, along with issues concerning meaning and justification. We shall trace briefly the history of Western empiricism. The theories of knowledge to be examined will be primarily Western, beginning with Plato and extending through Russell and Wittgenstein to recent externalism, such as that of R. Nozick and E. Sosa, but also one Eastern view will be scrutinized, the classical Indian approach of Nyaya which has an externalist view of knowledge but an internalist view of justification. Nyaya identifies four knowledge sources, perception, inference, testimony, and analogical comprehension of new vocabulary, and we shall examine Nyaya's view of perception in particular, comparing it with Russell's foundationalism and internalism, as well as with externalist theories. We shall also look at the views of the later Wittgenstein, and his rejection of foundationalism, as well as the arguments of the Buddhist Nagarjuna who for different reasons rejects the projects of epistemology and questions of justification.

Reading: 1. HUMAN KNOWLEDGE, ed. Moser and vander Nat, 3rd edition. 2. EPISTEMIC JUSTIFICATION, L. Bonjour and E. Sosa 3. A packet of photocopies. 4. Materials on the web as designated on the syllabus.

Grading: Two one-to-two-page homework assignments: 20%. (Three opportunities to turn in two papers.) Rewritten homework (a graded paper to be rewritten taking into account comments and composing with fresh perspective): 20%. Midterm exam = 15% Final exam = 40% Attendance = 5%.

This course introduces the major traditions of philosophy by way of cross-cultural examination of important questions. What is knowledge, and how is it acquired? Under what conditions is a belief justified? What is the self or person? What is real and what mere appearance? How should we live? And so on. Socrates and Plato within ancient Greek philosophy, Confucius and Lao Tzu within Chinese philosophy, the Buddhist Nagarjuna and the schools of classical Indian philosophy, as well as Ibn Sina (Avicenna) within Islamic philosophy and the Ethiopian philosopher, Zera Yacob, will be discussed along with a few authors of the modern and contemporary periods.

Texts (not yet finally determined):

Confucius, ANALECTS
Plato, MENO
The UPANISHADS (tr. Easwaran)
Bertrand Russell, THE PROBLEMS OF PHILOSOPHY
postings on the web

Grading:

homework: 30% (best three out of four)
midterm exam (part multiple-choice, part essay): 20%
final exam (part multiple-choice, part essay): 40%
attendance and class participation (both section & lecture): 10%

This course surveys the origins of yogic practices in early Indian civilization and traces the development of Yoga philosophies through the Upanishads, BHAGAVAD GITA, YOGA-SUTRA, Buddhist, Jaina, and tantric texts, as well as works of neo-Vedanta. We shall try to identify a set of claims common to all classical advocates of yoga. We shall look at both classical and modern defenses and criticisms, especially of alleged metaphysical and psychological underpinnings of the practices. No previous background in Indian philosophy is necessary, but students with no previous course work in philosophy or in psychology should contact the instructor.

Reading (probable):

(books:)
Tantric Yoga and the Wisdom Goddesses, David Frawley
Yoga, Karma, and Rebirth, S. Phillips
The Yoga Sutras of Patanjali, J.H. Woods

a packet of photocopies
on-line publications as designated on the syllabus

Requirements (probable):

Midterm exam (50% on glossary items): 25%
Short paper: 25%
Final exam: 50%.

What is knowledge? What are the principal types of knowledge, and what does a person's knowing a claim or proposition p amount to? Philosophers have commonly supposed that a person's having justification, or warrant, for believing that p is a necessary condition of his/her knowing that p. Accordingly, this course will be concerned with theories of justification as well as of knowledge, along with the question of whether there can be knowledge without what is called epistemic justification. Views in ancient, early modern, and contemporary philosophy--also one Eastern view--will be surveyed.

Texts: (1) Paul K. Moser and Arnold vander Nat, Human Knowledge (HK), 3rd ed., and (2) Laurence BonJour and Ernest Sosa, Epistemic Justification (EJ), and (3) a packet of photocopies (course packet), available at Speedway in the Dobie Mall.

Grading: Midterm exam: 20%. Two one-to-two-page homework assignments: 20%. (Three opportunities to turn in two papers: see below.) Rewritten homework (a graded paper to be rewritten taking into account comments and composing with fresh perspective): 15%. Attendance: 5%. Final exam: 40%. 

Basic issues of philosophy in Western and non-Western traditions, such as the nature of philosophy, its relation to religion and science, the self, knowledge, and virtue.

This course surveys the origins of yogic practices in early Indian civilization and traces the development of Yoga philosophies through the Upanishads, BHAGAVAD GITA, YOGA-SUTRA, Buddhist, Jaina, and tantric texts, as well as works of neo-Vedanta. We shall try to identify a set of claims common to all classical advocates of yoga. We shall look at both classical and modern defenses and criticisms, especially of alleged metaphysical and psychological underpinnings of the practices. No previous background in Indian philosophy is necessary, but students with no previous course work in philosophy or in psychology should contact the instructor.

In-depth examination of philosophical questions and issues in a seminar setting for advanced Philosophy students.

-- --

PHL 348(W) (RS 241, ANS 372) YOGA AND NYAYA Stephen Phillips

Fall 2009 <phillips@mail.utexas.edu>

WAG 210 office hrs (WAG 301):

Tues 3:30-6:30 Tues 1:30-3:30 & by appt.

1 Sept Introduction. Reading of the sutras of the Yoga Sutra (YS) in whatever translation is

available, privileging the one in Yoga, Karma, and Rebirth (notes also required). We’ll

read the sutras one by one, skipping some, reading aloud in class around the room.

8 Sept Continuation of YS reading. Please read before class through YS chapter two, sutras only

(consulting Vyasa’s and Vacaspati’s commentaries or Phillips’s notes as necessary for

understanding).

15 Sept Continuation of YS reading. Please read before class through the end (sutras only, notes

or commentaries as necessary). Also read from J.N. Mohanty, Classical Indian

Philosophy (CIP), pp. 51-53 & 153-58.

22 Sept The YS commentary by Vyasa. Please bring to class: James H. Woods (tr.), The Yoga

Sutras of Patanjali. Reading (for this class and the next): Vyasa on sutras 1.1-12, 1.23-

32, 2.1-3.8, and 4.29-34. Recommended: Vachaspati’s subcommentary.

29 Sept Further discussion of the YS commentary by Vyasa. Please bring to class: James H.

Woods (tr.), The Yoga Sutras of Patanjali. Reading: see above. Details about the first

paper.

6 Oct First paper due (at the beginning of class). Nyaya in overview. E-mail distribution of

‘‘Nyaya’’ by S. Phillips. Begin readings from the Nyaya Sutra (NyS) with Vatsyayana’s

commentary (Bhashya): purchase and bring to class the photocopies available at

Speedway in the Dobie Mall. Also read: Mohanty, CIP, pp. 11-38. First NyS reading: NyS

1.1.1 (including the introduction or avata-ra by Vatsyayana, the author of the

commentary, bha-s.

ya) through 1.1.21.

13 Oct Continue NyS reading, sutras to be announced in the preceding class (6 Oct). Also read:

Mohanty, CIP, pp. 41-50.

20 Oct NyS reading. Vachaspati Mishra. Selected reading to be handed out or distributed by email.

27 Oct NyS reading. Vachaspati Mishra as YS commentator. Passages from Vachaspati,

beginning with the opening section, Vachaspati’s introductory comments, and then the

section on the i-s´vara, YS 1.23ff, James H. Woods (tr.), The Yoga Sutras of Patanjali.

Recommended: Vachaspati’s subcommentary on sutras 1.1-12, 2.1-3.8, and 4.29-34.

3 Nov NyS reading with particular attention to Vachaspati. Details about the second paper.

-- --

- 2 -

10 Nov Second paper due (at the beginning of class). Key issues in the combination, or rivalry,

of Yoga and Nyaya. Review J.N. Mohanty, CIP, on both Nyaya and Yoga. Mimamsa,

Vedanta, and other schools. CIP, pp. 125-30. Glossary for the test on 17 Nov identified in

Mohanty, CIP; please bring your copy to class.

17 Nov Scheduling for class presentations. Details concerning final paper. Further discussion of

key issues in the combination, or rivalry, of Yoga and Nyaya. Further reading from

Vachaspati’s YS commentary, passages to be announced. Glossary test.

24 Nov Class presentations. Outline or abstract for the final paper due (may be submitted by

e-mail, no formatting, no MS Word, hard copy preferred).

1 Dec Class presentations.

4 Dec Final paper due (by 5 p.m., Phillips’ mailbox, WAG 316).

Required reading:

J.N. Mohanty, Classical Indian Philosophy (CIP), available at the University Co-op.

James H. Woods (tr.), The Yoga Sutras of Patanjali, available at the University Co-op.

S. Phillips, Yoga, Karma, and Rebirth, available at the University Co-op.

E-mail distributions, class handouts, and on-line materials as designated.

Photocopies of the Nya-ya-su-tra with Va-tsya-yana’s commentary available at Speedway in the Dobie Mall.

Grading:

The course fulfills the University’s requirements for a ‘‘substantial writing component’’: there will be two

short papers, a class presentation, and a final paper (preceded by an outline or abstract), plus a test on

glossary items. The total writing required is sixteen pages (double-spaced, reasonable margins, 12-point

font) plus an outline or abstract of the final paper.

Glossary test = 10%

First paper (4 pages) = 20%

Second paper (4 pages) = 20%

Final paper (8 pages) = 40%

Outline/abstract (1 page) and class presentation = 5%

Class participation including comments and criticism of others’ class presentations = 5%.

This course surveys the origins of yogic practices in early Indian civilization and traces the development of Yoga philosophies through the Upanishads, BHAGAVAD GITA, YOGA-SUTRA, Buddhist, Jaina, and tantric texts, as well as works of neo-Vedanta. We shall try to identify a set of claims common to all classical advocates of yoga. We shall look at both classical and modern defenses and criticisms, especially of alleged metaphysical and psychological underpinnings of the practices. No previous background in Indian philosophy is necessary, but students with no previous course work in philosophy or in psychology should contact the instructor.

Basic issues of philosophy in Western and non-Western traditions, such as the nature of philosophy, its relation to religion and science, the self, knowledge, and virtue. 

Please check back for updates.

This course will consider several major ethical theories in the Western and Chinese philosophical traditions as guides to practical living.  The primary question to be addressed is:  What is the good life for human beings, in theory and in practice?

This course carries the Ethics and Leadership flag. Ethics and Leadership courses are designed to equip you with skills that are necessary for making ethical decisions in your adult and professional life. You should therefore expect a substantial portion of your grade to come from assignments involving ethical issues and the process of applying ethical reasoning to real-life situations.

In-depth examination of philosophical questions and issues in a seminar setting for advanced Philosophy students.

Basic issues of philosophy in Western and non-Western traditions, such as the nature of philosophy, its relation to religion and science, the self, knowledge, and virtue. 

Basic issues of philosophy in Western and non-Western traditions, such as the nature of philosophy, its relation to religion and science, the self, knowledge, and virtue. 

Please check back for updates.

Basic issues of philosophy in Western and non-Western traditions, such as the nature of philosophy, its relation to religion and science, the self, knowledge, and virtue. 

Basic issues of philosophy in Western and non-Western traditions, such as the nature of philosophy, its relation to religion and science, the self, knowledge, and virtue. 

This course surveys the origins of yogic practices in early Indian civilization and traces the development of Yoga philosophies through the Upanishads, BHAGAVAD GITA, YOGA-SUTRA, Buddhist, Jaina, and tantric texts, as well as works of neo-Vedanta. We shall try to identify a set of claims common to all classical advocates of yoga. We shall look at both classical and modern defenses and criticisms, especially of alleged metaphysical and psychological underpinnings of the practices. No previous background in Indian philosophy is necessary, but students with no previous course work in philosophy or in psychology should contact the instructor.

Basic issues of philosophy in Western and non-Western traditions, such as the nature of philosophy, its relation to religion and science, the self, knowledge, and virtue. 

Past topics include major figures and movements in ancient, medieval, early modern, and nineteenth- and twentieth - century philosophy. 

An introduction to ethics by way of an examination of a number of contemporary moral problems, including problems of abortion, sexual morality, capital punishment, pornography and hate speech.

This course surveys the origins of yogic practices in early Indian civilization and traces the development of Yoga philosophies through the Upanishads, BHAGAVAD GITA, YOGA-SUTRA, Buddhist, Jaina, and tantric texts, as well as works of neo-Vedanta. We shall try to identify a set of claims common to all classical advocates of yoga. We shall look at both classical and modern defenses and criticisms, especially of alleged metaphysical and psychological underpinnings of the practices. No previous background in Indian philosophy is necessary, but students with no previous course work in philosophy or in psychology should contact the instructor.

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An introduction to ethics by way of an examination of a number of contemporary moral problems, including problems of abortion, sexual morality, capital punishment, pornography and hate speech.

Study of various aspects and periods of South Asian culture and society.  Specific offerings are listed in the Course Schedule.  Prerequisite: Graduate standing; additional prerequisites vary with the topic and are given in the Course Schedule.

This course surveys the origins of yogic practices in early Indian civilization and traces the development of Yoga philosophies through the Upanishads, BHAGAVAD GITA, YOGA-SUTRA, Buddhist, Jaina, and tantric texts, as well as works of neo-Vedanta. We shall try to identify a set of claims common to all classical advocates of yoga. We shall look at both classical and modern defenses and criticisms, especially of alleged metaphysical and psychological underpinnings of the practices. No previous background in Indian philosophy is necessary, but students with no previous course work in philosophy or in psychology should contact the instructor.

An introduction to ethics by way of an examination of a number of contemporary moral problems, including problems of abortion, sexual morality, capital punishment, pornography and hate speech.

A critical examination of various conceptions of God and of the relationship of the human and the divine. 

Please check back for updates.

This course surveys the origins of yogic practices in early Indian civilization and traces the development of Yoga philosophies through the Upanishads, BHAGAVAD GITA, YOGA-SUTRA, Buddhist, Jaina, and tantric texts, as well as works of neo-Vedanta. We shall try to identify a set of claims common to all classical advocates of yoga. We shall look at both classical and modern defenses and criticisms, especially of alleged metaphysical and psychological underpinnings of the practices. No previous background in Indian philosophy is necessary, but students with no previous course work in philosophy or in psychology should contact the instructor.

An introduction to ethics by way of an examination of a number of contemporary moral problems, including problems of abortion, sexual morality, capital punishment, pornography and hate speech.

In-depth examination of philosophical questions and issues in a seminar setting for advanced Philosophy students.

A critical examination of various conceptions of God and of the relationship of the human and the divine. 

In-depth examination of philosophical questions and issues in a seminar setting for advanced Philosophy students.

What is knowledge? What are the principal types of knowledge, and what does a person's knowing a claim or proposition p amount to? Philosophers have commonly supposed that a person's having justification, or warrant, for believing that p is a necessary condition of his/her knowing that p. Accordingly, this course will be concerned with theories of justification as well as of knowledge, along with the question of whether there can be knowledge without what is called epistemic justification. Views in ancient, early modern, and contemporary philosophy—also one Eastern view—will be surveyed.

Past topics include basic issues in epistemology; theories of belief and rationality; justification and truth. Three hours a week for one semester.

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Basic issues of philosophy in Western and non-Western traditions, such as the nature of philosophy, its relation to religion and science, the self, knowledge, and virtue. 

Basic issues of philosophy in Western and non-Western traditions, such as the nature of philosophy, its relation to religion and science, the self, knowledge, and virtue.