By Bimal K. Matilal, Robert D. Evans
For the 1st time in contemporary historical past, seventeen students from allover the area (India, Japan, Europe, the uk, Canada and the U.S.) collaborated right here to provide a quantity containing an in-depth examine of Buddhist log ical thought within the heritage of Buddhist epistemology. The Tibetan culture identifies this significant bankruptcy within the background of Buddhist philosophy because the prama~a tuition. It owes its foundation to the writings of the good Buddhist grasp, Dih naga (circa A. D. 480-540), whose impact was once to unfold a ways past India, in addition to to his celebrated interpreter of sev enth century A. D. , Dharmakirti, whose texts provided the normal model of the varsity for the later Buddhist and non Buddhist authors for a very long time. The historical past of Buddhist and Indian logical and epistemo logical theories constitutes a fascinating learn not just for the Buddhist students but additionally for philosophers in addition to historians of philosophy quite often. every one writer of this anthology combines ancient and philological scholarship with philosophical acumen and linguistic perception. every one of them makes use of unique textual (Tibetan or Sanskirt) fabric to unravel logical matters and philosophical questions. realization has been centred upon an important philosophical thoughts: trairupya (the "triple" personality of facts) and apoha (meaning as "exclusion"). greatly the problems are focused on the issues of inductive common sense and the matter of suggest ing and universals.
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Extra resources for Buddhist Logic and Epistemology: Studies in the Buddhist Analysis of Inference and Language (Studies of Classical India)
I take this to mean that the so-called "natural" connection is actually a necessary connection, ontologically based, although it need be neither a priori nor analytic. I f analyticity is regarded as a linguistic notion we need not connect it with the present issue. It may be said that the natural invariance between being a product and being impermanent (expressed as "All products are necessarily impermanent") is a necessary proposition which we know posteriori. In this way, our position is not incompatible with at least some modern account of necessity.
8. 2A 1. 2. PHS=O PHS:> 0 vyatireka anvaya 4,5. PHS>O or PHS)O 6. PHS=O 7. P~=O } paksadharmata pak~adharmata 2B In diagram 2A, eight compartments have been numbered. Compartments 1 and 2 represent part of what we have been calling the induction domain, the remainder of the induction domain being represented by compartments 3 and 8. 4, 5, 6 and 7 taken together constitute the pak$a class. Supposing now that we have determined that every P is H and that therefore trirDpa-hetu condition one is fulfilled, we can represent this on the diagram by shading in compartments 6 and 7 to show that they are empty and by placing the symbol "P" in regions 4 and 5 to show that at least one individual occupies at least one of those two compartments.
Thus at first blush it might seem reasonable to make a similar assumption for HC5, in which case we might assume that both PHS and PHS are empty. The result of following out this assumption, however, would be to render the pak$a domain entirely empty. But if the pak$a class is entirely empty, then the first condition of the trirupa-hetu cannot be fulfilled. Thus if the first condition of the tr[rupa-hetu i,s fulfilled, we cannot assume that both PHS and PHS are empty. It is possible, given that pak$adharmata and vyatireka hold while anvaya fails, that either both PHS and PHS are occupied or that only one of them is occupied; it is not possible on the given evidence to conclude anything more than that at least one of the two compartments must be occupied.
Buddhist Logic and Epistemology: Studies in the Buddhist Analysis of Inference and Language (Studies of Classical India) by Bimal K. Matilal, Robert D. Evans