Christopher G Framarin
Datos Biográficos
| ID | 5120375 |
|---|---|
| NOMBRE | Christopher G Framarin |
| NOMBRES | Christopher G |
| APELLIDO | Framarin |
| FIRMA | FRAMARIN C G |
| AFILIACIONES | University of Calgary |
| ORCID | 0000-0002-3562-2497 |
| VERIFICADO | Sí |
| TOTAL DE OBRAS | 17 |
| TOTAL DE CITAS | 8 |
| TOTAL COMO AUTOR | 17 |
| TOTAL COMO EDITOR | 0 |
| PRIMER AÑO DE PUBLICACIÓN | 2004 |
| AÑO MÁS RECIENTE DE PUBLICACIÓN | 2024 |
| ÍNDICE H | 1 |
The Status of the Householder in the Dharmasūtras
Swami Vivekananda and Knowledge as the One Final Goal of Humankind
The Householder as Support and Source of the Āśramas in the Mānava Dharmaśāstra
The Motivation of the Moral Saint
Mental Pain in the Mahābhārata
Hedonism and asceticism
Some philosophers take the ascetic sage as a test case for the plausibility of theories of welfare. They maintain that attitudinal hedonism entails that the sage lives the good life, since he enjoys meditation, solitude, peace and quiet, and so on. Some of the longest-enduring traditions of asceticism, however, deny that the sage takes attitudinal pleasure in these kinds of things. A group of Upaniṣads aptly named the Saṃnyāsa, or Ascetic Upaniṣa…
Desireless Action and Karma,Saṃskārasand Standing Desires
Hinduism and Environmental Ethics
This book argues that the standard arguments for and against the claim that certain Hindu texts and traditions attribute direct moral standing to animals and plants are unconvincing. It presents careful, extensive, and original interpretations of passages from the Manusmrti (law), the Mahābhārata (literature), and the Yogasūtra (philosophy), and argues that these texts attribute direct moral standing to animals and plants for at least three reaso…
Karma, Rebirth, and the Value of Nature
Hinduism and Environmental Ethics
The literature on Hinduism and the environment is vast, and growing quickly. It has benefitted greatly from the work of scholars in a wide range of disciplines, such as religious studies, Asian studies, history, anthropology, political science, and so on. At the same time, much of this work fails to define key terms and make fundamental assumptions explicit. Consequently, it is at least initially difficult to engage with it philosophically. In th…
The value of nature in Indian (Hindu) traditions
Many authors claim that certain Indian (Hindu) texts and traditions deny that nature has intrinsic value. If nature has value at all, it has value only as a means to mokṣa (liberation). This view is implausible as an interpretation of any Indian tradition that accepts the doctrines of ahiṃsā (non-harm) and karma . The proponent must explain the connection between ahiṃsā and merit by citing the connection between ahiṃsā and mokṣa : ahiṃsā is valua…
Desire and Motivation in Indian Philosophy
Desireless action is typically cited as a criterion of the liberated person in classical Indian texts. Contemporary authors argue with near unanimity that since all action is motivated by desire, desireless action is a contradiction. They conclude that desireless action is action performed without certain desires; other desires are permissible. In this book, the author surveys the contemporary literature on desireless action and argues that the a…
Motivation in the Nyāyasūtra and Brahmasiddhi
One common interpretation of the orthodox Indian prohibition on desire is that it is a prohibition on phenomenologically salient desires. The Nyāyasūtra and Brahmasiddhi seem to support this view. I argue that this interpretation is mistaken. The Vedāntins draw a distinction between counting some fact as a reason for acting ( icchā ) and counting one's desire ( rāga ) as a reason for acting, and prohibit the latter. The Naiyāyikas draw a distinct…
The Problem with Pretending
Good and Bad Desires
Taking desirelessness seriously
There is a principle of charity within the Indian philosophical tradition that states that one is justified in reverting to a non-literal interpretation of a text only when a literal reading entails a clear contradiction. Most scholars have argued that a literal interpretation of the Bhagavadgītā's advice to act without desire ought to be abandoned for this reason, because it contradicts the obvious fact that desire is a necessary condition of ac…
Nikāmakarma
In the Bhagavadgītā K a advises Arjuna to act without desire. He also describes the nikāmakarmin as possessed of perfect equanimity. Some scholars have argued that K a's advice is a contradiction. Because action requires desire, desireless action is impossible. Others have claimed that this fact only suggests that K a's prohibition is against a subset of desires and not desire as a whole. These ‘subset’ positions, however, are not consistent with…
Desire and Motivation in Indian Philosophy
Desireless action is typically cited as a criterion of the liberated person in classical Indian texts. Contemporary authors argue with near unanimity that since all action is motivated by desire, desireless action is a contradiction. They conclude that desireless action is action performed without certain desires; other desires are permissible. In this book, the author surveys the contemporary literature on desireless action and argues that the a…
The Householder as Support and Source of the Āśramas in the Mānava Dharmaśāstra
Karma, Rebirth, and the Value of Nature
The Problem with Pretending
Nikāmakarma
In the Bhagavadgītā K a advises Arjuna to act without desire. He also describes the nikāmakarmin as possessed of perfect equanimity. Some scholars have argued that K a's advice is a contradiction. Because action requires desire, desireless action is impossible. Others have claimed that this fact only suggests that K a's prohibition is against a subset of desires and not desire as a whole. These ‘subset’ positions, however, are not consistent with…
Taking desirelessness seriously
There is a principle of charity within the Indian philosophical tradition that states that one is justified in reverting to a non-literal interpretation of a text only when a literal reading entails a clear contradiction. Most scholars have argued that a literal interpretation of the Bhagavadgītā's advice to act without desire ought to be abandoned for this reason, because it contradicts the obvious fact that desire is a necessary condition of ac…
Good and Bad Desires
Motivation in the Nyāyasūtra and Brahmasiddhi
One common interpretation of the orthodox Indian prohibition on desire is that it is a prohibition on phenomenologically salient desires. The Nyāyasūtra and Brahmasiddhi seem to support this view. I argue that this interpretation is mistaken. The Vedāntins draw a distinction between counting some fact as a reason for acting ( icchā ) and counting one's desire ( rāga ) as a reason for acting, and prohibit the latter. The Naiyāyikas draw a distinct…
The Problem with Pretending
Desire and Motivation in Indian Philosophy
Desireless action is typically cited as a criterion of the liberated person in classical Indian texts. Contemporary authors argue with near unanimity that since all action is motivated by desire, desireless action is a contradiction. They conclude that desireless action is action performed without certain desires; other desires are permissible. In this book, the author surveys the contemporary literature on desireless action and argues that the a…
The value of nature in Indian (Hindu) traditions
Many authors claim that certain Indian (Hindu) texts and traditions deny that nature has intrinsic value. If nature has value at all, it has value only as a means to mokṣa (liberation). This view is implausible as an interpretation of any Indian tradition that accepts the doctrines of ahiṃsā (non-harm) and karma . The proponent must explain the connection between ahiṃsā and merit by citing the connection between ahiṃsā and mokṣa : ahiṃsā is valua…
Hinduism and Environmental Ethics
The literature on Hinduism and the environment is vast, and growing quickly. It has benefitted greatly from the work of scholars in a wide range of disciplines, such as religious studies, Asian studies, history, anthropology, political science, and so on. At the same time, much of this work fails to define key terms and make fundamental assumptions explicit. Consequently, it is at least initially difficult to engage with it philosophically. In th…
Hinduism and Environmental Ethics
This book argues that the standard arguments for and against the claim that certain Hindu texts and traditions attribute direct moral standing to animals and plants are unconvincing. It presents careful, extensive, and original interpretations of passages from the Manusmrti (law), the Mahābhārata (literature), and the Yogasūtra (philosophy), and argues that these texts attribute direct moral standing to animals and plants for at least three reaso…
Karma, Rebirth, and the Value of Nature
Hedonism and asceticism
Some philosophers take the ascetic sage as a test case for the plausibility of theories of welfare. They maintain that attitudinal hedonism entails that the sage lives the good life, since he enjoys meditation, solitude, peace and quiet, and so on. Some of the longest-enduring traditions of asceticism, however, deny that the sage takes attitudinal pleasure in these kinds of things. A group of Upaniṣads aptly named the Saṃnyāsa, or Ascetic Upaniṣa…
Desireless Action and Karma,Saṃskārasand Standing Desires
The Motivation of the Moral Saint
Mental Pain in the Mahābhārata
The Householder as Support and Source of the Āśramas in the Mānava Dharmaśāstra
Swami Vivekananda and Knowledge as the One Final Goal of Humankind
The Status of the Householder in the Dharmasūtras
Philosophy (15 obras) · Indian and Buddhist Studies (13 obras) · Epistemology (12 obras) · Philosophy (10 obras) · Sociology (8 obras) · Theology (7 obras) · Psychology (6 obras) · Political science (5 obras) · Religious studies (5 obras) · Computer Science (4 obras)