Against a Hindu God: Buddhist Philosophy of Religion In by Parimal Patil

By Parimal Patil

Philosophical arguments for and opposed to the lifestyles of God were the most important to Euro-American and South Asian philosophers for over a millennium. severe to the heritage of philosophy in India, have been the centuries-long arguments among Buddhist and Hindu philosophers concerning the lifestyles of a God-like being referred to 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 undergo on his critique of his Hindu rivals' cosmological/design argument. At stake in his critique used to be not anything under 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 limitations of non secular reports, philosophy, and South Asian reports and applies the notable paintings of philosophers like Ratnakirti to modern concerns in philosophy and faith.

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Also see Matilal 1986: chap. 4. 16. Functioning event: “A functioning intermediary is a producer of a y that is produced by x: Just as the contact of an axe with a tree is produced by the axe (x) [and] produces a cutting (y) that is produced by the axe” (tajjanyas tajjanako ’vantaravyaparah | yatha kutharajanyah kutharadarusamyogah kutharajanyacchidajanakah) (KTBh 15 n. 1). Usually, functioning intermediary (vyapara) is defi ned as: “A producer of a y that is produced by x, given that it itself is produced by x” (tajjanyatve sati tajjanyajanakah) (KTBh 137).

19. Although cumbersome, this way of describing the event is supposed to make clear the various components of its defi nition, and also to make it easier to compare my discussion with that of Pietroski 1998 and Pietroski 2000. 20. See KTBh 14, and my earlier references to the NS corpus. ” Knowing-events, like cutting-events, are understood in terms of two subevents, an intermediary or functioning event and a culminating event. The culminating event is the warranted awareness ( pramiti) that “p,” where “p” is the object or content of that state of awareness.

The cutting of the tree). ”20 Consider, for example, the sentence “Devadatta knows ‘p’ by means 18. There are at least three different Nyaya views regarding the instrument (karana). See Matilal 1985:372–378. (1) The first view, which is usually associated with the older Nyaya school ( pracinanyaya), is that the instrument is the cause par excellence of the event. On this view, the instrument is the most excellent cause. 11: “What is the instrument? It is the most effective instrument. ‘Most effective’ is the preeminent effective thing, which means that it is the most excellent cause” (kim punah karanam | sadhakatamam karanam | atirayitam sadhakam sadhakatamam prakrstam karanam ity arthah).

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