Elisa Freschi
My long-term program is to make Philosophy in the Sanskrit cosmopolis part of "Philosophy". Just like the ideas of German, English, French, Italian… philosophers are all likely to be found in the same book about "History of Philosophy" or "Moral Philosophy", I would like Sanskrit thinkers not to be banned in separate ghettos (books on "Indian Philosophy" or, at best, chapters on "Indian Philosophy" kept well separated from the rest).
Such an enterprise can only be a collective one, insofar as one needs to (critically) edit, translate, analyse, discuss a huge number of texts. Hence, I am keen to participate and initiate every kind of undertaking ultimately leading to this goal.
I hold a degree in Philosophy and a PhD in Sanskrit. I am currently working at the Austrian Academy of Sciences and at the University of Toronto and I have published books (Brill, Peter Lang), book chapters (please click on "papers" to see the complete list) and articles (Journal of Indian Philosophy, Nagoya Studies, Indo-Iranian Journal, WZKS, RSO, RiSS and several others) on various topics of Sanskrit (and) philosophy. I have been invited to speak at several conferences and I organized many myself. I enjoy discussing and am grateful for honest criticisms. To see some of my favourite collaborative projects, check this webpage: https://asiaticacoffeebreak.wordpress.com/ or this one: http://indianphilosophyblog.org
For further ideas, please check my blog: elisafreschi.com or follow me on twitter: @elisa_freschi
Address: elisa freschi
ÖAW IKGA Hollandstraße 11--13
1020 Wien, Austria
Such an enterprise can only be a collective one, insofar as one needs to (critically) edit, translate, analyse, discuss a huge number of texts. Hence, I am keen to participate and initiate every kind of undertaking ultimately leading to this goal.
I hold a degree in Philosophy and a PhD in Sanskrit. I am currently working at the Austrian Academy of Sciences and at the University of Toronto and I have published books (Brill, Peter Lang), book chapters (please click on "papers" to see the complete list) and articles (Journal of Indian Philosophy, Nagoya Studies, Indo-Iranian Journal, WZKS, RSO, RiSS and several others) on various topics of Sanskrit (and) philosophy. I have been invited to speak at several conferences and I organized many myself. I enjoy discussing and am grateful for honest criticisms. To see some of my favourite collaborative projects, check this webpage: https://asiaticacoffeebreak.wordpress.com/ or this one: http://indianphilosophyblog.org
For further ideas, please check my blog: elisafreschi.com or follow me on twitter: @elisa_freschi
Address: elisa freschi
ÖAW IKGA Hollandstraße 11--13
1020 Wien, Austria
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Books by Elisa Freschi
The publishing house agreed to have me upload a copy of the book one year after its publication, thus we will upload a copy in September 2015.
TOC:
Elisa Freschi, General Introduction;
Camillo Formigatti, Manuscript Studies: Crisis on Infinite Methods; Michela Clemente, From manuscript to block printing: in the search of stylistic models for the identification of tibetan xylographs;
Mark Schneider, The Difference Engine: Manuscripts, Media Change and Transmission of Knowledge in Premodern Japan;
Kengo Harimoto, In search of the oldest Nepalese manuscript;
Alessandro Graheli, The choice of the best reading in Bhatta Jayanta's Nyayamanjari;
Daniele Cuneo, Thinking literature: Emic and ethic approaches;
Elisabetta Benigni, Encounters between Arabic and Western literatures: emic translations and the etic formation of literary canons;
Elisa Ganser, Thinking Dance Literature from Bharata to Bharatanatyam;
Luca Milasi, History as it is or history ignored? The search for a "new" Historical Fiction in Meiji Japan;
Matilde Adduci, The Development Question in Asia: Policies and Processes;
Claudia Castiglioni, Economic Development and Political Authoritarianism: The Pahlavi Iran Path to Modernisation in the Framework of the Cold War;
Valentina Prosperi, Doing research among construction workers in Delhi;
Francesca Congiu, Taiwan: the Organized Labour Movement and its Obstacles;
Artemij Keidan, Language and linguistics as an analytic tool for the study of (oriental) cultures;
Luca Alfieri, A Radical Construction Grammar Approach To Vedic Adjective;
Carlo Vessella, Reconstructing Phonologies of Dead Languages. The Case of Late Greek ‹n›;
Artemij Keidan, The karaka-vibhakti device as a heuristic tool for the compositional history of Panini's Astadhyayi;
Leonid Kulikov, The Proto-Indo-European case system and its reflexes in a diachronic typological perspective: evidence for the linguistic prehistory of Eurasia;
Elena Mucciarelli, Earliest texts. How to interpret them;
Frank Kohler, Rgveda 1.160: The enigma of revealing and concealing identities;
Rosa Ronzitti, Sakti: Indo-European Horizons and Indian Peculiarities;
Paola Maria Rossi, Interpreting the term Rakti in the Vedic context;
Rosaria Compagnone, The Padmasamhita in the Pancaratra tradition: How texts and tradition are linked one to another?;
Cristina Bignami, Sources and artistic representation;
Elena Preda, The Sirohi Ragamalas: an Important Discovery;
Cristina Bignami, The Indian Huntresses: Nymphs or Goddesses?
Papers by Elisa Freschi
The publishing house agreed to have me upload a copy of the book one year after its publication, thus we will upload a copy in September 2015.
TOC:
Elisa Freschi, General Introduction;
Camillo Formigatti, Manuscript Studies: Crisis on Infinite Methods; Michela Clemente, From manuscript to block printing: in the search of stylistic models for the identification of tibetan xylographs;
Mark Schneider, The Difference Engine: Manuscripts, Media Change and Transmission of Knowledge in Premodern Japan;
Kengo Harimoto, In search of the oldest Nepalese manuscript;
Alessandro Graheli, The choice of the best reading in Bhatta Jayanta's Nyayamanjari;
Daniele Cuneo, Thinking literature: Emic and ethic approaches;
Elisabetta Benigni, Encounters between Arabic and Western literatures: emic translations and the etic formation of literary canons;
Elisa Ganser, Thinking Dance Literature from Bharata to Bharatanatyam;
Luca Milasi, History as it is or history ignored? The search for a "new" Historical Fiction in Meiji Japan;
Matilde Adduci, The Development Question in Asia: Policies and Processes;
Claudia Castiglioni, Economic Development and Political Authoritarianism: The Pahlavi Iran Path to Modernisation in the Framework of the Cold War;
Valentina Prosperi, Doing research among construction workers in Delhi;
Francesca Congiu, Taiwan: the Organized Labour Movement and its Obstacles;
Artemij Keidan, Language and linguistics as an analytic tool for the study of (oriental) cultures;
Luca Alfieri, A Radical Construction Grammar Approach To Vedic Adjective;
Carlo Vessella, Reconstructing Phonologies of Dead Languages. The Case of Late Greek ‹n›;
Artemij Keidan, The karaka-vibhakti device as a heuristic tool for the compositional history of Panini's Astadhyayi;
Leonid Kulikov, The Proto-Indo-European case system and its reflexes in a diachronic typological perspective: evidence for the linguistic prehistory of Eurasia;
Elena Mucciarelli, Earliest texts. How to interpret them;
Frank Kohler, Rgveda 1.160: The enigma of revealing and concealing identities;
Rosa Ronzitti, Sakti: Indo-European Horizons and Indian Peculiarities;
Paola Maria Rossi, Interpreting the term Rakti in the Vedic context;
Rosaria Compagnone, The Padmasamhita in the Pancaratra tradition: How texts and tradition are linked one to another?;
Cristina Bignami, Sources and artistic representation;
Elena Preda, The Sirohi Ragamalas: an Important Discovery;
Cristina Bignami, The Indian Huntresses: Nymphs or Goddesses?
But how could Rāmakaṇṭha account for the Śaiva Siddhānta idea that even after the attainment of liberation, the supreme self (Śiva) is different from the individual ones, if they are both nothing but cognition? Since Rāmakaṇṭha negates the distinction between dharma and dharmin, how could one determine the difference between Śiva and the individual selves without differentiating dharmas? Moreover, how could a cognition be said to be an agent (the agent-character of the self is stressed also by Watson, see pp. 90-2)? More specifically, as for that special kind of agent who is Śiva, his attributes of omniscience and omnipotence seem to presuppose that he is not (just) cognition. On this particular point Rāmakaṇṭha's agreement with his school's tenets is proven by, e.g., his commentary on Sadyojyotis' Mokṣakārikā, where he establishes God's existence by relying on the assumption that there must be an agent of commonly experienced effects and mentions the śaktis of knowledge, action and will as distinct from Śiva (ad MK 2).
Short, the thorough identification of self and cognition risks to collide with other teachings of the school."
This is a review of: http://www.academia.edu/4262729/ALEX_WATSON_THE_SELFS_AWARENESS_OF_ITSELF_BHA_A_R_MAKA_HAS_ARGUMENTS_AGAINST_THE_BUDDHIST_DOCTRINE_OF_NO-SELF_1_PUBLICATIONS_OF_THE_DE_NOBILI_RESEARCH_LIBRARY_EDITED_BYSammlung_de_Nobili_Institut_fur_Sudasien-_Tibetund_Buddhismuskunde
The chief purpose of the book consists in offering a detailed introduction to many Mīmāṃsā topics, and not in translating or presenting a unique masterwork of Indian philosophy to the public. The author of the MNS, known under several versions of the name ``Mahādeva Vedāntin" is not renowned among Sanskrit scholars, possibly because he was a late author (probably active only towards the end of the 17th c.). He has been a polygraph and has epitomised also Grammatical, Lexographic, Advaita Vedāntic and Sāṅkhya texts. Not being original is thus not an accident in his intellectual profile: Mahādeva Vedāntin belongs to the number of scholars (among whom also Āpadeva is included) who, starting after the 13th c., re-designed the lore of Indian \emph{śāstra}s rethinking, systematising and preparing it for the next generations (including ours, which has been deeply influenced by categories born in post-classical Indian doxography, such as that of the six darśanas).
1. examines some methodological issues related to Kataoka's choices in his critical edition, translation, and study;
2. discusses the need for setting priorities in Mīmāṃsā studies,
the importance of studying quotations,
and the issue of intrinsic validity of cognition. "
https://www.dropbox.com/s/yrnhafphrhjoapj/2018-10-02%2019-56-55%20mimamsa%20talk.m4a?dl=0
For more information on the project of using deontic logic to formalise Mīmāṃsā, please visit our website: mimamsa.logic.at
This panels aims at joining scholars working on the early Viśiṣṭādvaita Vedānta, and making them discuss the development of Viśiṣṭādvaita Vedānta from its forerunners to a full-fledged philosophical and theological phenomenon. Possible leit-motivs in the analysis of this development can be topics such as:
—the increasing importance of the topic of aikaśāstrya, possibly paralleling the emphasis on the existence of just one God
—the adaptation of other schools to one's theistic approach (from Nyāya and Yoga in the case of Nāthamuni to Uttara Mīmāṃsā in the case of Rāmānuja, to Pūrva Mīmāṃsā and again Nyāya for Veṅkaṭanātha)
If you want a better copy, please email me.
Within this framework, I will focus on the Prābhākara Mīmāṃsā classification of the prameyas which are more closely related to what the West understands with nature (i.e., flora, fauna and the physical world), with a special emphasis on its specifically Mīmāṃsā traits. In this way, one will see, e.g., how Prābhākara authors differ from Naiyāyikas in that they deny the possibility of subtle entities whose bodies would be made of different substances than ours, and how they part company with the Purāṇas by denying the sentience of plants."
We believe that a strong guide must be the deep philosophical appreciation of the issues at stake. Just like in the case of other technical texts, team work is needed to access Indian linguistic texts and to know what one is reading and how to edit it.