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Self-Presentation

  • Jitendra Nath Mohanty
Chapter
Part of the Analecta Husserliana book series (ANHU, volume 26)

Abstract

I was born on September 26, 1928, in Cuttack, India. My father started as a lawyer and later became a Judge in the State High Court in the same town. After graduating from the Ravenshaw Collegiate School, I studied for 2 years in the Ravenshaw College — both in Cuttack, but then moved to the Presidency College in Calcutta. It was in the Presidency College that I first studied philosophy — both Western and Indian. During my undergraduate years, which were also the years when the Indian freedom movement intensified just before the final independence of the country, the two philosophical concerns that were of paramount importance for me were: Gandhism vs. Marxism (Is nonviolence an effective means of social change?), and Śamkara vs. Sri Aurobindo (Are the world and finite individuals real or illusory from the metaphysical point of view?). Seeing Gandhi in Calcutta mediating between the Hindus and the Moslems, and attending his prayer meetings were a profound experience. I passed B.A. in 1947 (the year India became independent, and was divided), and went up to the Graduate School of the University of Calcutta. Amongst the teachers who influenced me, during those years, are: N. K. Brahman and Pt. Yogendra Nath Tarkavedantatirtha (who taught me, in exemplary manner, Śamkara’s commentaries), R. V. Das (with whom I studied Kant’s First Critique with Vaihinger’s commentary), and Kalidas Bhattacharya1 (who then and later taught us how to think for ourselves by engaging us in endless philosophical conversations).

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Notes

  1. 1.
    Cp. J. N. Mohanty and S. P. Banerjee (eds.), Self, Knowledge and Freedom, Essays for Kalidas Bhattacharya, Calcutta: World Press, 1978.Google Scholar
  2. 2.
    J. N. Mohanty, Nicolai Hartmann and A. N. Whitehead, Studies in Recent Platonism, Calcutta: Progressive Publisher, 1957.Google Scholar
  3. 3.
    Vinoba Bhave, Science and Self-Knowledge (Lectures collected and translated by J. N. Mohanty), Banaras: Akhil Bharat Sarva Seva Sangh, 1958; J. N. Mohanty, “Vinobas’s Gandhism”, The Gandhi-Marg II, 1958, pp. 1–4; “The Mind behind Bhoodan”, The Aryan Path, 1958, pp. 393–396, “Sarvodaya and Sri Aurobindo: A Rapproachement,” Gandhi-Marg, III, 1959, pp. 1–9.Google Scholar
  4. 4.
    J. N. Mohanty, Edmund Husserl’s Theory of Meaning, The Hague: Martinus Nijhoff, 19641, 19692, 19773.Google Scholar
  5. 5.
    J. N. Mohanty, The Concept of Intentionality, St. Louis: Warren Green, 1972.Google Scholar
  6. 6.
    J. N. Mohanty, Phenomenology and Ontology, The Hague: Martinus Nijhoff, 1970.Google Scholar
  7. 7.
    J. N. Mohanty, Gangeśa’s Theory of Truth, Santiniketan, 1966. Also “The Concept of Nature in Indian and Western Philosophy”, Journal of the Department of Humanities, University of Burdwan, I, 1968, pp. 1–7; “Review of Matilal, The Navya-Nyāya Doctrine of Negation”, Journal of Indian Philosophy, I, 1971, 197–211; “Indian Philosophy”, Encyclopedia Brittanica, 1974 edition, Vol. 9, 313–334, “Some Aspects of Indian Thinking on Being” in: M. Sprung (ed.), The Question of Being, Penn State University Press, 1978; “Consciousness and Knowledge in Indian Philosophy”, Philosophy, East and West, XXIX, 1979, pp. 3–10, “Understanding Some Ontological Differences in Indian Philosophy”, Journal of Indian Philosophy, 8, 1980, pp. 205–217; “Indian Theories of Truth: Thoughts on Their Common Framework”, Philosophy East and West, 30, 1980, pp. 439–51; “Subject and Person ‘Eastern and Western Modes of Thinking about Man’”, International Philosophical Quarterly, Vol. XX, 1980, pp. 265–273; “Prāmānya and Workability”, Journal of Indian Philosophy, 12, 1984, pp. 329–338. For my early attempts to relate phenomenology to Indian philosophy, see “Husserl’s Phenomenology and Indian Idealism”, Philosophical Quarterly (India), 1951; “Phenomenology in Indian Philosophy,” Proceedings of the XIII International Congress of Philosophy, Brussells, 1953, Vol. XIII; “Sri Aurobindo’s Concept of Man and Modern Philosophical Anthropology,” in: Chaudhuri and Spiegelberg (eds.), The Integral Philosophy of Sri Aurobindo, London: Allen & Unwin, 1961, “Phenomenology and Existentialism: Encounter with Indian Philosophy,” International Philosophical Quarterly, XII, 1972, pp. 485–511.Google Scholar
  8. 8.
    J. N. Mohanty, The Possibility of Transcendental Philosophy, The Hague: Martinus Nijhoff, 1985.CrossRefGoogle Scholar

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© Kluwer Academic Publishers 1989

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