The seventh and eighth centuries were, as Jean-Marie Verpoorten said, a “Golden Age” for Mīmāṃsā, when the two most important exponents of the system, Kumārila and Prabhākara, lived. But it was also a “Golden Age” for other systems. It was Continue reading Untangling the Golden Age
The datation of Dharmakīrti is a topic I am not competent enough to speak about, but I will nonetheless try to summarise other people’s arguments. The departing point is the traditionally accepted date of Dharmakīrti, namely 600–660, settled by Erich Continue reading (Third day at the IABS:) Franco on the datation of Dharmakīrti and some further thoughts on Dharmakīrti, Dignāga, Kumārila
Yesterday I missed all talks taking place during my panel, but today I could reconver at least one of them,
I am not completely convinced by the reasons behind the partition in panels and sections here, nonetheless, I heard two interesting papers readers might also find intriguing:
Who invented the apoha theory? If you, like me, are prone to answer “Dignāga” and to add that Dignāga (as shown by Hattori) was inspired by Bhartṛhari’s theory and that Dharmakīrti and Dharmottara later fine-tuned Dignāga’s one, you are ready Continue reading Who invented the apoha theory? On Kunjunni Raja 1986
…or can one just say that his existence cannot be denied? During his commentary on Maṇḍana Miśra’s Vidhiviveka (henceforth VV), 1.14–15, Vācaspati Miśra focuses on the possibility of the existence of omniscients. Why so? Because the VV is a Mīmāṃsaka Continue reading Can one establish the existence of an omniscient?
The starting point of every discussion on this book is that it is an amazing achievement: more than 160 pp. of translation of Dharmakīrti’s Pramāṇavārttika and Svavṛtti which will enhance further studies on Buddhist and non-Buddhist epistemology and, even more Continue reading Book note: Vincent Eltschinger’s “Penser l’autorité des Écritures”
How do reason and authority interact and trace each other’s boundaries? Which one is the first to be allowed to delimit its territory and, by means of that, also the other one’s one?
We discussed already on this blog about how our conception of “classical Indian philosophy” is contingent and historically determined. For instance, if you were to ask me what “classical Indian philosophy” for me means, I would at first answer with Continue reading Before “Classical Indian Philosophy”: the influence of the Sāṅkhya logic UPDATED