What Counts as a Tradition in Indian Philosophy?: The Case of Skepticism

Scholars of all types of philosophy are fond of referring to philosophical traditions. But what does this mean? What counts as a tradition? In the Indian context one way to discuss a tradition is with the word darśana, which literally means Continue reading

A basic introduction to Viśiṣṭādvaita Vedānta_UPDATED

(I have been asked to write a short introduction to Viśiṣṭādvaita Vedānta and would like to test it on you, dear readers and fellow bloggers. Any comment or criticism would be more than welcome!) In its full-fledged form, the Viśiṣṭādvaita Continue reading

Bhakti in Rāmānuja: Continuities and changes of perspective

(The following is my attempt to make sense of Rāmānuja’s conceptions of bhakti. Comments and criticisms are welcome!) To Rāmānuja (traditional dates 1017–1137) are attributed, with more or less certainty, a series of Vedāntic works, namely the Śrī Bhāṣya (henceforth Continue reading

God and realism. Marginal notes on a workshop in Hawai’i, part 2

Can God as the perfect omniscient knower guarantee the possibility of a reality disidentified from all local perspectives and thus independent of them, though remaining inherently intelligible (by God Himself)? It depends on how one understands God. As discussed already Continue reading

The Mīmāṃsā approach to the sentence meaning as something to be done

According to Mīmāṃsā authors, and unlike Nyāya ones, Vedic sentences do not convey the existence of something, but rather that something should be done. This means that the entire Veda is an instrument of knowledge only as regards duties and Continue reading

Analytical Philosophy of Religion with Indian categories

As part of my attempts to go beyond my confort zone, Wednesday and Thursday last week I enjoyed two days of full immersion in the Analytical Philosophy of Religion. In fact, the conference I was attending was about the ontological Continue reading

Viśiṣṭādvaita and Nyāya on qualities

Viśiṣṭādvaita Vedānta authors claim that the whole world is made of the brahman and that everything else is nothing but a qualification of it/Him. This theological content, it will be immediately evident, crashes against the (Nyāya-Vaiśeṣika) idea of a rigidly Continue reading