Celebration of Indian Philosophers’ Day, 2024

Sponsored by
Indian Council of Philosophical Research

One Day State-level Seminar on

Ethics in Indian Philosophy: Exploring the Horizons

Organized by
Department of Philosophy
University of Gour Banga, Malda

Resource Persons

Professor Rupa Bandyopadhyay Professor Laxmi Kanta Padhi Dr. Kuntala Bhattacharya
Department of Philosophy Department of Philosophy Department of Philosophy
Jadavpur University University of North Bengal Rabindra Bharati University

Date: 30th July, 2024

Time: 10:30 am onwards
Venue: Smart Classroom, Department of Philosophy
University of Gour Banga, Malda
 Concept Note

Philosophy in India has often been regarded as a product of speculation, especially by some Western thinkers, but in true sense it is not the case. Indian
philosophy is a product of experience, both in direct and personal sense. Darśana is perception in a deeper way, as well as a quest for Truth. Different models
and systems of Indian philosophy have taken different routes, but the goal remains the same, to reach the Truth.

One may say that Indian philosophy is pramāṇa centric; still it should not be taken as an exhaustive description of the philosophy in India as a whole.
There is a spiritual union of individuality and universality in Indian philosophy, making way for a humanistic framework which is regarded as ‘spiritual
fellowship’ by Radhakrishnan. In this respect, one should take up Indian ethics as a broad space for the spiritual, practical and humanistic endeavour. Unlike
the West, ethical philosophy in India cannot be considered as a systematic enterprise of building theories of moral philosophy, instead, it is a constant journey
of redressal of the basic character of human being and its moral duty keeping in mind the Supreme goal of life, i.e. liberation. This takes place through certain
key notions such as dharma, puruṣārtha, law of karma, Ṛta and Ṛṇa, karmayoga etc. “Vasudhaibha Kuṭumbakam” is an ancient idea from the Upaniṣad
which speaks for the unity of all – “The world is one family.” This is still a very much relevant concern as it spreads love, peace, fraternity among the human
and even non-human beings. The classical and contemporary Indian philosophers advocate harmony in the world. Therefore, a greater need and efficacy of
Indian ethics can be observed today, considering the view of classical as well as contemporary texts.

One may ask whether there is anything called Indian ethics at all, or how distinct it is as a philosophical enterprise. If we look at the classical texts we
will discover that there is a basic unity between the rigorous, technical and precise thought of Indian schools such as Cārvāka, Bauddha, Jaina, Pūrva-
Mīmāṁsā, Navya Nyāya all of which in a sense are concerned with cessation of sorrow by making a profound change in the personality of the individual, as
Sibajiban Bhattacharyya points out. Bhattacharyya says that the rigour of the texts does not confront with the basic spirituality of Nyāya philosophers which is
evident from the Maṅgalācaraṇa found in Gaṅgeśa, Raghunātha, Jagadīśa, and Gadādhara’s concept of mukti. We should also not overlook the problem of
orthodoxy and orthopraxis as far as Indian philosophy is concerned. Even Śaṅkara also admits that one of the initial conditions of Brahma Jñāna is a clear
awareness of the state of Bondage. A person cannot reach the ultimate ideal of Brahma Jñāna without grasping the nature of jāgatika bandhan clearly. When
a man is conscious of his temporality and finitude, it means he is aware of eternity. The worldly prosperity (preya) makes a person eligible for following
karma-kāṇḍa, on the other hand, the one who is an aspirant of the highest good (śreya) and has developed detachment and dispassion is eligible for jñāna-
kāṇḍa. Advaita, distinguishes the scripture-oriented karma that is perishable from liberation which is ordained through knowledge and is eternal in nature.

The seminar commemorating the ‘Indian Philosopher’s Day’ is looking for exploring the diverse nature of Indian ethics and its objectives, both from
the viewpoint of the classical texts and philosophers from the orthodox and the heterodox schools of Indian philosophy, as well as from the contemporary
thinkers and literature. The objective of the seminar is to situate the ethical philosophy of India in the background of classical and contemporary readings and
examine its significance in the contemporary times.
Speakers may choose any relevant idea based on the broader theme and the following sub-themes:

1. Indian ethics: its Vedic and Upaniṣadic ideals

2. Practical and spiritual dimension of Indian ethics
3. Views from the point of view of classical Indian schools of philosophy
4. The problems and prospects of Indian ethics
5. The ‘worldly’ and the ‘transcendental’ aspects of Indian philosophy
6. The spiritual and ethical ideal of “Vasudhaibha Kuṭumbakam”
7. The concept of Dharma
8. The significance of Puruṣārtha
9. Vidhi, Niṣedha, Arthavāda
10. Death and Liberation
11. The law of Karma
12. Ṛta and Ṛṇa
13. Karmayoga, Lokasaṁgraha of the Bhagavadgītā
14. Rabindranath Tagore’s humanistic philosophy based on the Upaniṣad
15. Swami Vivekananda on Practical Vedānta
16. Integral Yoga of Sri Aurobindo
17. Radhakrishnan’s idealist view of life
18. The relevance of Gandhian ethics of non-violence and truth
19. Iqbal’s philosophy of the self
20. Bimal Krishna Matilal’s reflection on Indian conception of morality based on the epics

 Call for Papers: Only for ongoing Ph.D. Scholars.

 Last date of Abstract submission: 17th July, 2024.
 Intimation regarding acceptance of Abstract: 20th July, 2024.
 Spot Registration Fees: Rs. 500/- (For Paper Presenters only)
 No T.A. and accommodation will be provided.

Contact Details: Dr. Shampa Roy, Mobile: 9775060840 / Dr. Purbayan Jha, Mobile: 9647055485
Email: philosophy.ugb@gmail.com