Last week there was a call from political science professor Nicholas Tampio to narrowly define philosophy as a discipline responding either directly to Plato’s Republic or at least part of a self-consciously Socratic-Platonic tradition of inquiry. I recommend reading Tampio’s essay, “Not Continue reading
Anand Vaidya, a contributor here on the blog, has written a series of new posts over at the Blog of the APA (American Philosophical Association). Anand is responding to some recent discussions about the value of philosophy as a discipline Continue reading
A reader (Robert Gressis) asked me to give him some advice for a class on philosophy of religion in which he would (admirably) like to insert something more than “the typical western philosophy of religion”. He would be interested in Continue reading
In Part One, I explained the critiques of Dignāga’s epistemology offered by Candrakīrti and Jayarāśi. In Part Two, I’ll consider whether these arguments create serious problems for Dignāga’s epistemology. I suspect that the two arguments are different in that Candrakīrti Continue reading
Is Indian Philosophy “caste-ish”? Yes and no, in the sense that each philosophy is also the result of its sociological milieu, but it is not only that. Is Indian Philosophy only focused on “the Self”? Surely not.
In his Pramāṇasamuccaya, Dignāga claims that there are two means of knowledge (pramāṇas): perception (pratyakṣa) and inference (anumāna). Perception has as its object the particular (svalakṣana); inference has as its object the universal (sāmānyalakṣana). The key distinguishing feature between the two is Continue reading
One of the key debates in Indian philosophy is what counts as a pramāṇa: an instrument of knowledge, a “reliable warrant”, a means of knowledge reliable enough that one can be reasonably confident to take its conclusions as true. What Continue reading