Long acknowledged as a classic, this pioneering survey of Indian thought charts a fascinating course through an intricate history. From the Rig Veda to Ramanuja, Radhakrishnan traces the development of Indian philosophy as a single tradition of thought through the ages. The author showcases ancient philosophical texts and relates them to contemporary issues of philosophy and religion. This second edition with a new Introduction by eminent philosopher J.N. Mohanty, highlights the continuing relevance of the work and the philosophic tradition it represents.

    For instance, in treating of the actual working of the exchange standard, I have contented myself with a general treatment just sufficiently detailed to enable the reader to follow the criticism I have offered. If more details are desired they are given in all their amplitude in other treatises. To have reproduced them would have been a work of supererogation; besides it would have only obscured the general trend of my argument. But in other respects, I have been obliged to take a wider historical sweep than has been done by other writers. The existing treatises on Indian currency do not give any idea, at least an adequate idea, of the circumstances which led to the reforms of 1893. I think that a treatment of the early history is quite essential to furnish the reader with a perspective in order to enable him to judge for himself the issues involved in the currency crisis and also of the solutions offered. In view of this, I have gone into that most neglected period of Indian currency extending from 1800 to 1893. Not only have other writers begun abruptly the story of the exchange standard, but they have popularised the notion that the exchange standard is the standard originally contemplated by the Government of India. I find that this is a gross error. Indeed, the most interesting point about Indian currency is the way in which the gold standard came to be transformed into a gold exchange standard. Some old, but by now forgotten, facts had therefore, to be recounted to expose this error.

    He saw the rise of Athens to greatness under the inspired leadership of Pericles. In 430, the second year of the Peloponnesian War, he caught and survived the horrible plague which he described so graphically. Later, as general in 423 he failed to save Amphipolis from the enemy and was disgraced. He tells about this, not in volumes of self-justification, but in one sentence of his history of the war that it befell him to be an exile for twenty years. He then lived probably on his property in Thrace, but was able to observe both sides in certain campaigns of the war, and returned to Athens after her defeat in 404. He had been composing his famous history, with its hopes and horrors, triumphs and disasters, in full detail from first-hand knowledge of his own and others.The war was really three conflicts with one uncertain peace after the first; and Thucydides had not unified them into one account when death came sometime before 396. His history of the first conflict, 431 421, was nearly complete; Thucydides was still at work on this when the war spread to Sicily and into a conflict (415 413) likewise complete in his awful and brilliant record, though not fitted into the whole. His story of the final conflict of 413 404 breaks off (in the middle of a sentence) when dealing with the year 411. So his work was left unfinished and as a whole unrevised. Yet in brilliance of description and depth of insight this history has no superior.The Loeb Classical Library edition of Thucydides is in four volumes.

    With John L. Ackrill's introduction and updated bibliography, created for the sixth edition, the book continues to serve as a standard guide, both for the student of ancient history and the general reader.

    This work translates and annotates Barth's understandings of the main teachings of the Reformed confessions and indicates the ways in which his developing theology is related to them.