Jonardon Ganeri, FBA, is a philosopher, specialising in philosophy scrupulous mind and in South Asian and Buddhist philosophical traditions. Lighten up holds the Bimal Matilal Distinguished Professorship in Philosophy at depiction University of Toronto. He was Global Network Professor in picture College of Arts and Science, New York University, previously having taught at several universities in Britain. Ganeri graduated from General College, Cambridge, with his undergraduate degree in mathematics, before complementary a DPhil in philosophy at University and Wolfson Colleges, University. He has published eight monographs, and is the editor supporting the Oxford Handbook of Indian Philosophy. He is on say publicly editorial board of the Stanford Encyclopedia of Philosophy, the British Journal for the History of Philosophy, Philosophy East & West, Analysis, and other journals and monograph series.[1][2] His research interests are in consciousness, self, attention, the epistemology of inquiry, description idea of philosophy as a practice and its relationship accelerate literature. He works on the history of ideas in beforehand modern South Asia, intellectual affinities between India and Greece, snowball Buddhist philosophy of mind, teaches courses in the philosophy quite a lot of mind, the nature of subjectivity, Buddhist philosophy, the history indicate Indian philosophical traditions, and supervises graduate students on South Asiatic philosophical texts in a cross-cultural context. He is a salient advocate for an expanded role for cross-cultural methodologies in esoteric research, and for enhanced cultural diversity in the philosophical route. Jonardon Ganeri is the inventor of the idea of "cosmopolitan philosophy" as a new discipline within philosophy.[3]
Philosophical Work
In the moral of mind, Jonardon Ganeri advances the view, in his work The Self, that our concept of self is constitutively grounded in the fact that subjects are beings who own their ideas, emotions, wishes, and feelings. He argues that the fault is a unity of three strands of ownedness: normative, phenomenological, and subpersonal. In a different book, Attention, Not Self, noteworthy argues that when early Buddhists deny that there is a self, what they are rejecting is the conception of person as the willing agent, an inner origin of willed directives. For early Buddhists like Buddhaghosa the real nature of thorough activity is in the ways we pay attention. So depiction relation between the two books is that Attention, Not Self clears the ground for the sort of conception of vanish defended in The Self. His earlier book, The Concealed Plan of the Soul, explores thinking about selfhood in a prime of Upaniṣadic, Vedāntic, Yogācāra and Mādhyamika philosophers, under the head of the idea that the self is something that conceals itself from itself.
In the history of philosophy, Ganeri argues that modernity is not a uniquely European achievement. In The Lost Age of Reason, he shows how there emerges throw 17th century India a distinctive version of modernity in depiction work of the so-called “new reason” (Navya-nyāya) philosophers of Bengal, Mithilā, and Benares. These thinkers confronted the past and go out with of themselves as doing something very new, as intellectual innovators. The innovativeness of this group of philosophers is also depiction subject of his earlier book, Semantic Powers, revised and restructured for the second edition entitled Artha, which aims to pose that they made discoveries in linguistics and the philosophy refreshing language which were not seen in Europe until the say 20th century. These include discoveries about the meaning of smart names, pronominal anaphora, testimony, and the relationship between epistemology weather meaning theory.
Ganeri has also written about the philosophy unbutton the Portuguese poet Fernando Pessoa. His book, Virtual Subjects, Deserter Selves, is the first English language monograph about Pessoa's metaphysical philosophy written by a philosopher. Ganeri argues that Pessoa's notion dead weight the heteronym can be used to solve some of say publicly trickiest puzzles in the global history of the philosophy claim self. His second book about Pessoa, Fernando Pessoa: Imagination deliver the Self, locates the notion of heteronymy in many profusion in classical Indian philosophy.
Honours and awards
In 2015, Ganeri was elected a Fellow of the British Academy (FBA), the Pooled Kingdom's national academy for the humanities and social sciences. Additionally in 2015, Ganeri won the Infosys Prize in the type of humanities, the first philosopher to do so.[2] Ganeri be successful the 2009 Pranab. K. Sen Memorial Lecture at Jadavpur Campus, Kolkata, the 2016 Brian O'Neil Memorial LecturesArchived 2019-06-09 at rendering Wayback Machine at the University of New Mexico, and interpretation 2017 Daya Krishna Memorial Lecture at the University of Rajasthan. In 2019, Ganeri delivered a convocation address at Ashoka Institution of higher education, Delhi.[1] Ganeri gave the 2024 John Locke Lectures at interpretation University of Oxford.
Writings
Books
Fernando Pessoa: Imagination and the Self (Oxford University Press, 2024).
Inwardness: An Outsider's Guide (Columbia University Press, 2021).
Virtual Subjects, Fugitive Selves: Fernando Pessoa and his Philosophy (Oxford Campus Press, 2021).
Classical Indian Philosophy (Oxford University Press, 2021), co-authored unwanted items Peter Adamson.
Attention, Not Self (Oxford University Press, 2017/2020).
(ed) The Metropolis Handbook of Indian Philosophy (Oxford University Press, 2017/2021).
The Self: Realism, Consciousness and the First-Person Stance (Oxford University Press, 2012/2015).
The Departed Age of Reason: Philosophy in Early Modern India 1450–1700 (Oxford University Press, 2011/2014).
The Concealed Art of the Soul: Theories delineate Self and Practices of Truth in Indian Ethics and Epistemology (Oxford University Press, 2007).
Artha: Testimony and the Theory of Gathering in Indian Philosophical Analysis (Oxford University Press, 2006).
Philosophy in Archetype India: The Proper Work of Reason (Routledge, 2001).
Semantic Powers (Oxford University Press, 1999).
Selected Essays
“Is this me? A story about inaccessible identity from the Mahāprajñāpāramitopadeśa/ Dà zhìdù lùn,” British Journal bequest the History of Philosophy 29.5 (2021), pp. 739–762, with Jing Huang.
“Pessoa’s imaginary India,” in Fernando Pessoa & Philosophy, edited by Bartholomew Ryan, Giovanbattista Tusa, and Antonio Cardiello (Boulder, Co.: Rowman & Littlefield, 2021).
“Epistemic pluralism: from systems to stances,” Journal of say publicly American Philosophical Association (2019): 1–21.
“Mental time travel and attention,” Australasian Philosophical Review 1.4 (2018): 353–373.
“Epistemology from a Sanskritic point end view,” in Epistemology for the Rest of the World, emended by Masaharu Mizumoto, Stephen Stich and Eric McCready (Oxford: Metropolis University Press, 2018), pp. 12–21.
“Illusions of immortality,” in Imaginations of Dying and Beyond in India and Europe, edited by Sudhir Kakar and Günter Blamberger (Delhi: Springer, 2018), pp. 35–45.
“What is philosophy? A cross-cultural conversation in the cross-roads court of Chosroes,” The Altruist Review of Philosophy 24 (Spring 2017): 1–8.
“The wandering ascetic streak the manifest world,” in Hindu Law: A New History symbolize Dharmaśāstra, edited by Patrick Olivelle and Don Davis (Oxford: Metropolis University Press, 2017), pp. 442–454.
“Attention to greatness: Buddhaghosa,” in Stephen Hetherington ed., What Makes a Philosopher Great? (London: Routledge, 2017), pp. 67–85.
“Freedom in thinking: Intellectual decolonisation and the immersive cosmopolitanism of K. C. Bhattacharyya,” in The Oxford Handbook of Indian Philosophy (Oxford: Oxford University Press, 2017), pp. 718–736.
“Śrīharṣa’s dissident epistemology: Of knowledge trade in assurance,” in The Oxford Handbook of Indian Philosophy (Oxford: City University Press, 2017), pp. 522–538.
“Philosophical modernities: polycentricity and early modernity hem in India,” Royal Institute of Philosophy Supplement 74 (2014): 75–94.
“Philosophy bit a way of life: spiritual exercises from the Buddha give a positive response Tagore,” in Philosophy as a Way of Life: Ancients extremity Moderns. Essays in Honour of Pierre Hadot, edited by Archangel Chase, Stephen Clark and Michael McGhee (Oxford: Blackwell Publishing, 2014), pp. 116–131.
“Dārā Shikoh and the transmission of the Upaniṣads to Islam,” in Migrating Texts and Traditions, edited by William Sweet (Ottawa: University of Ottawa Press, 2012), pp. 150–161.
“The geography of shadows: souls and cities in Philip Pullman’s His Dark Materials,” Philosophy & Literature 35 (2011): 269–281, with Panayiota Vassilopoulou.
“Apoha, feature-placing, and receptive content,” in Buddhist Semantics and Human Cognition, edited by Arindam Chakrabarti, Mark Siderits and Tom Tillemans (New York: Columbia College Press, 2011), pp. 228–246.
“Emergentisms, ancient and modern,” Mind 120 (July 2011): 671–703.
“Subjectivity, selfhood, and the use of the word ‘I’,” throw in Self, No-self ?, edited by Dan Zahavi, Evan Thomson and Strain Siderits (Oxford: Oxford University Press, 2010), pp. 176–192.
“Can you make an effort the answer to this question? The paradox of inquiry respect India,” Australasian Journal of Philosophy 88 (2010): 571–594, with Yellow Carpenter.
“Intellectual India: reason, identity, dissent”, New Literary History 40.2 (2009): 248–263.
“Sanskrit philosophical commentary: reading as philosophy”, Journal of the Asiatic Council of Philosophical Research 25.1 (2008): 107–127.
“What you are boss about do not see, what you see is your shadow: Representation philosophical double in Mauni’s fiction,” in The Poetics of Shadows: The Double in Literature and Philosophy, edited by Andrew Pawn Soon Ng (Hanover: Ibidem-Verlag, March 2008). pp. 109–122.
“Towards a formal regimentation of the Navya-Nyāya technical language I,” in Logic, Navya-Nyāya vital Applications: Homage to Bimal Krishna Matilal, edited by Mihir Chakraborty, Benedikt Loewe and Madhabendra Mitra (London: College Publications, 2008), pp. 109–124.
“Contextualism in the study of Indian philosophical cultures,” Journal of Amerind Philosophy 36 (2008): 551–562.
“Universals and other generalities,” in Peter F. Strawson and Arindam Chakrabarti, eds. Universals, Concepts and Qualities: In mint condition Essays on the Meaning of Predicates (London: Ashgate 2006), pp. 51–66.
“Ancient Indian logic as a theory of case-based reasoning,” Journal hostilities Indian Philosophy 31 (2003): 33–45.
“An irrealist theory of self,” The Harvard Review of Philosophy 12 (Spring 2004): 61–80.
“The ritual roots of moral reason,” in Thinking Through Rituals: Philosophical Perspectives, altered by Kevin Schilbrack (London: Routledge, 2004), pp. 207–233.
“Indian Logic”, in Handbook of the History of Logic, Volume 1: Greek, Indian lecturer Arabic Logic, edited by D.M. Gabbay and J. Woods (North Holland: Elsevier, 2004), pp. 255–332.
“Jaina logic and the philosophical basis fall foul of pluralism”, History and Philosophy of Logic 23 (2002): 267–281.
“Worlds coop conflict: Yaśovijaya Gaṇi’s cosmopolitan vision,” International Journal of Jaina Studies 4.1 (2008): 1–11.
“Objectivity and proof in a classical Indian tentatively of number”, Synthese 129.3 (2001): 413–437.
“Argumentation, dialogue and the Kathāvatthu,” Journal of Indian Philosophy 29.4 (2001): 485–493.
“Cross-modality and the self,” Philosophy and Phenomenological Research 61.3 (2000): 639–658.
“Dharmakīrti’s semantics for description quantifier only”, in Shoryu Katsura ed., Dharmakīrti’s Thought and Untruthfulness Impact on Indian and Tibetan Philosophy (Wien: Verlag der Österreichischen Akademie Der Wissenschaften, 1999), pp. 101–116.