By Parimal Patil
Philosophical arguments for and opposed to the life of God were an important to Euro-American and South Asian philosophers for over a millennium. serious to the background of philosophy in India, have been the centuries-long arguments among Buddhist and Hindu philosophers concerning the lifestyles of a God-like being known as Isvara and the non secular epistemology used to aid them. by way of targeting the paintings of Ratnakirti, one of many final nice Buddhist philosophers of India, and his arguments opposed to his Hindu competitors, Parimal G. Patil illuminates South Asian highbrow practices and the character of philosophy through the ultimate part of Buddhism in India.
Based on the recognized college of Vikramasila, Ratnakirti introduced the complete diversity of Buddhist philosophical assets to endure on his critique of his Hindu rivals' cosmological/design argument. At stake in his critique used to be not anything below the character of inferential reasoning, the metaphysics of epistemology, and the relevance of philosophy to the perform of faith. In constructing a formal comparative method of the philosophy of faith, Patil transcends the disciplinary barriers of non secular reports, philosophy, and South Asian stories and applies the impressive paintings of philosophers like Ratnakirti to modern concerns in philosophy and faith.
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Additional info for Against a Hindu God: Buddhist Philosophy of Religion In India
Chapter 5 also describes the metaphysics of modality (and epistemology) in a way that directly relates this issue to Ratnakirti’s arguments in part 1. As in chapter 4, the speciﬁc subject of this chapter—Ratnakirti’s account of mental images (akara)—is neither obviously nor directly related by Ratnakirti (or his interlocutors) to his discussion of the Irvara-inference. Unlike in chapter 4, however, where the location is deﬁned by a single text from source I, here the location is Ratnakirti’s corpus as a whole.
06 as “the cause which seizes hold of the culminating effect” ( phalopadhayakakaranam). Also see Matilal 1985:373. On this view what I am calling the functioning intermediary is itself the instrument. In the context of our example, this means that the contact of the axe with the tree, and not the axe, would be the instrument. ), who argues that the entire causal complex that produces the culminating effect is the instrument. Jayantabhatta thus rejected previous approaches to the problem by rejecting the distinction between a “most excellent” cause and subsidiary or contributing causes.
1966, Chattopadhyaya 1969, Bhattacharya 1961, Bulcke 1947, Chemparathy 1965, Oberhammer 1965, Chemparathy 1968, Gonda 1968, Chemparathy 1969a, Chemparathy 1969b, Chemparathy 1972, Hayes 1988, Vattanky 1984, Jackson 1986, Carman 1994, Bronkhorst 1996, Van den Bossche 1998, Clooney 1997, Grifﬁths 1999b, Krasser 1999, and esp. Krasser 2002. 34. For an interesting and thoughtful discussion of this see McClintock 2002. 35. Oetke 1993:196: “I regard it as unavoidable to carry out philosophically oriented studies on non-European philosophies in combination with philological investigations at the present stage of research but on the other hand deny that the historical-philological perspective must be guiding for all investigations of this kind.