Ethics and the History of Indian Philosophy

472 Pages·2017·16.044 MB·English

by  Shyam Ranganathan

Ethics and the History of Indian
Philosophy

. SHYAM RANGANATHAN -

MOTILAL BANARSIDASS PUBLISHERS |
. PRIVATE LIMITED * DELHI - |
Ethics and the History of Indian
Philosophy

. SHYAM RANGANATHAN -

MOTILAL BANARSIDASS PUBLISHERS |
. PRIVATE LIMITED * DELHI - |
Revised Edition: Dethi, 2017
First Edition : Dethi, 2007
© SHYAM RANGANATHAN
All Rights Reserved
ISBN: 978-81-208-3193-3
For Maggie
MOTILAL BANARSIDASS
4) U.A., Bungalow Road, Jawahar Nagar, Dethi 110 007 .
8 Mahalaxmi Chamber, 22 Bhulabhai Desai Road, Mumbai 400 026
208 Royapettah High Road, Mylapore, Chennai 600 004
236, 9th Main IIT Block, Jayanagar, Bengaluru 560 011
meinen ioi ne,
8 Camac Street, Kolkata 700017
:
Ashok Rajpath, Patna 800 004°”
Chowk, Varanasi 221 001
“Are good and evil of importance to the universe
‘or only to [hu]man[s]? Such questions are asked
. by philosophy, : and variously answered by
° r a various philosophers.” — Bertrand Russell, The
“Etkhiicse annd TChaet aHliosgtionrgyn -oPfu bIlnidcigaino nP hiDlatoas ophy : _ | Problems o. f Phil; osophy . ;
by Shyam Ranganathan...”
_«' SBN : 978-81-208-3193-3
Includes Bibliogtaphy and Index
[Philosophy II: Ethics .
“Now, therefore,:we shall. explain Dharma.” —
Un. History WV-Re ngene: Sham - ‘Kanada, Vaisesika Siitra .
“Prinied in India
; by RP Jain at NAB Printing Unit,
A-44, Naraina Industrial Area, Phase 1; New Delhi-110028
and published by JP Jain for Motilal Banarsidass Publishers (P) Lid.,
*: 47° U_A: Bungalow Road, Jawahar Nagar, Delhi-110007 :
Revised Edition: Dethi, 2017
First Edition : Dethi, 2007
© SHYAM RANGANATHAN
All Rights Reserved
ISBN: 978-81-208-3193-3
For Maggie
MOTILAL BANARSIDASS
4) U.A., Bungalow Road, Jawahar Nagar, Dethi 110 007 .
8 Mahalaxmi Chamber, 22 Bhulabhai Desai Road, Mumbai 400 026
208 Royapettah High Road, Mylapore, Chennai 600 004
236, 9th Main IIT Block, Jayanagar, Bengaluru 560 011
meinen ioi ne,
8 Camac Street, Kolkata 700017
:
Ashok Rajpath, Patna 800 004°”
Chowk, Varanasi 221 001
“Are good and evil of importance to the universe
‘or only to [hu]man[s]? Such questions are asked
. by philosophy, : and variously answered by
° r a various philosophers.” — Bertrand Russell, The
“Etkhiicse annd TChaet aHliosgtionrgyn -oPfu bIlnidcigaino nP hiDlatoas ophy : _ | Problems o. f Phil; osophy . ;
by Shyam Ranganathan...”
_«' SBN : 978-81-208-3193-3
Includes Bibliogtaphy and Index
[Philosophy II: Ethics .
“Now, therefore,:we shall. explain Dharma.” —
Un. History WV-Re ngene: Sham - ‘Kanada, Vaisesika Siitra .
“Prinied in India
; by RP Jain at NAB Printing Unit,
A-44, Naraina Industrial Area, Phase 1; New Delhi-110028
and published by JP Jain for Motilal Banarsidass Publishers (P) Lid.,
*: 47° U_A: Bungalow Road, Jawahar Nagar, Delhi-110007 :
Foreword: Second
Edition

Shyam Ranganathan’ s book, Ethics and the History’ of Indian
Philosophy, persuasively presents a'detailed and comprehensive
account of ethical theories in Indian philosophy, It is a significant
addition to works on this topic and must be welcomed with
enthusiasm and seriousness. “Very few works are available on”
Indian’ ethics, and this book sumptuously contributes to the
progressively dwindling list of recent studies in the area.
The first distinguishing. feature of this work lies in- the
way it situates its task against the received wisdom in Indology
and comparative philosophy: that has systematically expressed

misgivings regarding the very existence of.the. concept ETHICS in
Indian philosophy. Stalwarts, such as. B.K.: Matilal, have
maintained that. Indians, ‘except for cursory forays into the
subject, have. “seldom discussed” moral philosophy. In refuting
this claim, Ranganathan refuses. to take. modern, positivistic
Western ethics as‘canonical and, escapes the limitations of trying
to locate ethics in Indian philosophy in terms of this loaded -
compafison. On his account; Indian ethics is-not reduced to what:
- could, at best, be seen as a derivative ‘discourse. Instead, he
rejects the approach of” treating. modern, ‘positivistic Western
-ethics_ asa formidable universal benchmark, and. situates the
recent Western incursions into the discussion ‘as .merely” one.
instance of ethics. Rightly so.
The: strength of this .volume:lies in Ranganathan’s efforts’
at the very outset in identifying the meaning of moral concepts |
and of “ethics”. By asking for a-substantively ‘neutral. ground of. -
what’ ethics: is, he redresses the limitations posed by extant
vit
Foreword: Second
Edition

Shyam Ranganathan’ s book, Ethics and the History’ of Indian
Philosophy, persuasively presents a'detailed and comprehensive
account of ethical theories in Indian philosophy, It is a significant
addition to works on this topic and must be welcomed with
enthusiasm and seriousness. “Very few works are available on”
Indian’ ethics, and this book sumptuously contributes to the
progressively dwindling list of recent studies in the area.
The first distinguishing. feature of this work lies in- the
way it situates its task against the received wisdom in Indology
and comparative philosophy: that has systematically expressed

misgivings regarding the very existence of.the. concept ETHICS in
Indian philosophy. Stalwarts, such as. B.K.: Matilal, have
maintained that. Indians, ‘except for cursory forays into the
subject, have. “seldom discussed” moral philosophy. In refuting
this claim, Ranganathan refuses. to take. modern, positivistic
Western ethics as‘canonical and, escapes the limitations of trying
to locate ethics in Indian philosophy in terms of this loaded -
compafison. On his account; Indian ethics is-not reduced to what:
- could, at best, be seen as a derivative ‘discourse. Instead, he
rejects the approach of” treating. modern, ‘positivistic Western
-ethics_ asa formidable universal benchmark, and. situates the
recent Western incursions into the discussion ‘as .merely” one.
instance of ethics. Rightly so.
The: strength of this .volume:lies in Ranganathan’s efforts’
at the very outset in identifying the meaning of moral concepts |
and of “ethics”. By asking for a-substantively ‘neutral. ground of. -
what’ ethics: is, he redresses the limitations posed by extant
vit
viii ’ Bthics and the History of Indian Philosophy Foreword: Sécond Edition ix
literature on comparative philosophy and ethics, which often for an independent definition of ethics, or even philosophy, anda
reduces ethics.everywhere else to.a poor cousin of the Western plea for not getting ensnared by recent fashions, however
canon. In identifying the definition of moral philosophy, he important they-might seem at the present moment. — . .
rejects the orthodoxy and the prevalent conservatism in Indology ~The second distinguishing feature of Ranganathan’s
that invariably disqualifies anything ethical from the purview of work becomes clear when we recall the already existing, though
Indian philosophy. Instead, he makes a case for a teformist view, not always evident; comparative axis in the realm of intellectual
one that allows us.to reconsider contemporary practices: of activity in India, particularly the philosophical one. In the
interpreting the meaning of “dharma” by depicting it both as a prevailing comparative mode, popularised by philosophers like
moral phenomenonb.ut also as designating an arena of moral Matilal, JN. Mohanty and others, classical India is invariably
discourse that the use of the concept might envelop. Moreover, --¢ompared with. contemporary Western philosophy creating an
accepting the reformist view makes it possible that a term like imbalance . of time, temporality and category, Ranganathan
“dharma” stands for one concept with a clear moral meaning. corrects this imbalance by his brilliant and magisterial use of
In order to establish that “dharma” is-a moral term in the Western and Indian sources across the relevant continuum of time
. language ‘ of Indian’. philosophy, Ranganathan begins by and geography. ; : .
delineating what a moral. term means rather than embarking ona The first edition-is now revised. This revised edition is
specific discussion on.dharma. The ‘necessary external reference informed by Ranganathan's subsequent work in Indian ethics and
for arriving at.this- definition is found in the. Anger Inclination, carried’ the benefit of his translation of the Yoga Sitras into
Thesis, which he claims is inclusive’ and captures the essential English. The. revision also includes a postscript (Reflections,
nature of moral statements. After tiaking.a case for the Anger -pp.365-401) addressing misunderstandings of the original
Inclination ‘Thesis in order to arrive at-an accurate definition ofa argument. .
moral statement, according to which morality is always related to The -writer’s ‘sénsitivity to methodology and his’
an inclination to get angry over the violation of the evaluative provocative. thesis go a long way in. making this book
import of a statement, he. goes on. to prove that “dharma” of indispensable to.any study of Indian ethics. it-also opens new
cdleamsosincsatlr atInedsi ant hatt ho“udghhatr mqau”a.l ifpioesss.eassse s.aa msorianlg utlearmr: mSpeeacniifincga llayn,d hies “sviasltiaesn:i éei n witlhle naorte nar emoafi n onlgiomiintged ptho iltohseo phsitcauld yodf e baItnedisa n anedt hicists
. the equivalent of “ethics” or “morality” in the coritext of Indian ~ alone.
philosophy. ; ; ;
“Having discussed'the views on dharma of philosophers Professor A. Raghuramaraju
- from, the major: schools: of Indian’ philosophy, and having . _* Department of Philosophy
convincingly « demonstrated ‘that they have a> clear and
unambiguous idea of the ethical, he concludes that the majority of: University of Hyderabad
Indian philosophical schools have, indeed, affirmed the reality of
- morals -as'a sphere of values. He. also points out that there are
many accounts of the-subject matter of ethics in the West that
have: failed to track the historical domain of ethics. This
conclusion is-premised on-the deft philosophical move of asking
viii ’ Bthics and the History of Indian Philosophy Foreword: Sécond Edition ix
literature on comparative philosophy and ethics, which often for an independent definition of ethics, or even philosophy, anda
reduces ethics.everywhere else to.a poor cousin of the Western plea for not getting ensnared by recent fashions, however
canon. In identifying the definition of moral philosophy, he important they-might seem at the present moment. — . .
rejects the orthodoxy and the prevalent conservatism in Indology ~The second distinguishing feature of Ranganathan’s
that invariably disqualifies anything ethical from the purview of work becomes clear when we recall the already existing, though
Indian philosophy. Instead, he makes a case for a teformist view, not always evident; comparative axis in the realm of intellectual
one that allows us.to reconsider contemporary practices: of activity in India, particularly the philosophical one. In the
interpreting the meaning of “dharma” by depicting it both as a prevailing comparative mode, popularised by philosophers like
moral phenomenonb.ut also as designating an arena of moral Matilal, JN. Mohanty and others, classical India is invariably
discourse that the use of the concept might envelop. Moreover, --¢ompared with. contemporary Western philosophy creating an
accepting the reformist view makes it possible that a term like imbalance . of time, temporality and category, Ranganathan
“dharma” stands for one concept with a clear moral meaning. corrects this imbalance by his brilliant and magisterial use of
In order to establish that “dharma” is-a moral term in the Western and Indian sources across the relevant continuum of time
. language ‘ of Indian’. philosophy, Ranganathan begins by and geography. ; : .
delineating what a moral. term means rather than embarking ona The first edition-is now revised. This revised edition is
specific discussion on.dharma. The ‘necessary external reference informed by Ranganathan's subsequent work in Indian ethics and
for arriving at.this- definition is found in the. Anger Inclination, carried’ the benefit of his translation of the Yoga Sitras into
Thesis, which he claims is inclusive’ and captures the essential English. The. revision also includes a postscript (Reflections,
nature of moral statements. After tiaking.a case for the Anger -pp.365-401) addressing misunderstandings of the original
Inclination ‘Thesis in order to arrive at-an accurate definition ofa argument. .
moral statement, according to which morality is always related to The -writer’s ‘sénsitivity to methodology and his’
an inclination to get angry over the violation of the evaluative provocative. thesis go a long way in. making this book
import of a statement, he. goes on. to prove that “dharma” of indispensable to.any study of Indian ethics. it-also opens new
cdleamsosincsatlr atInedsi ant hatt ho“udghhatr mqau”a.l ifpioesss.eassse s.aa msorianlg utlearmr: mSpeeacniifincga llayn,d hies “sviasltiaesn:i éei n witlhle naorte nar emoafi n onlgiomiintged ptho iltohseo phsitcauld yodf e baItnedisa n anedt hicists
. the equivalent of “ethics” or “morality” in the coritext of Indian ~ alone.
philosophy. ; ; ;
“Having discussed'the views on dharma of philosophers Professor A. Raghuramaraju
- from, the major: schools: of Indian’ philosophy, and having . _* Department of Philosophy
convincingly « demonstrated ‘that they have a> clear and
unambiguous idea of the ethical, he concludes that the majority of: University of Hyderabad
Indian philosophical schools have, indeed, affirmed the reality of
- morals -as'a sphere of values. He. also points out that there are
many accounts of the-subject matter of ethics in the West that
have: failed to track the historical domain of ethics. This
conclusion is-premised on-the deft philosophical move of asking
Contents

Foreword: Second Edition vii
Preface: Second. Edition xvii
Preface: First Edition xxiii
References xxvii:
Part I: “Introduction
Chapter 1: Introduction 3
1.1. Problem of Ethics in Indian Philosophy 3
1.2. The Problem of “Dharma” 5 -
1.3. Approach to the Problem.9
Part (1: Dharma
Chapter 2: “Dharma” as a Moral ‘Term 13
¢
2.1. Extention and Intention 13
2.2. Key Philosophical Terms 22
2.3. Definitions of Moral Statements 31
2.3.1. Social Content and Conduct 35
2.3.2. Categoricality and Universalizability 38
2.3.3. Importance and Overridingness 43°
2.3.4: Blame Inclination 47.
2.3.5. Conformity 50
2.3.6. Punishment 52
2.3:7. Anger Inclination 53
xi
Contents

Foreword: Second Edition vii
Preface: Second. Edition xvii
Preface: First Edition xxiii
References xxvii:
Part I: “Introduction
Chapter 1: Introduction 3
1.1. Problem of Ethics in Indian Philosophy 3
1.2. The Problem of “Dharma” 5 -
1.3. Approach to the Problem.9
Part (1: Dharma
Chapter 2: “Dharma” as a Moral ‘Term 13
¢
2.1. Extention and Intention 13
2.2. Key Philosophical Terms 22
2.3. Definitions of Moral Statements 31
2.3.1. Social Content and Conduct 35
2.3.2. Categoricality and Universalizability 38
2.3.3. Importance and Overridingness 43°
2.3.4: Blame Inclination 47.
2.3.5. Conformity 50
2.3.6. Punishment 52
2.3:7. Anger Inclination 53
xi