Mapping the territory: Sanskrit cosmopolis, 1500–today

There is a lot to do in the European intellectual history, with, e.g., major theories that await an improved understanding and connections among scholars that have been overseen or understudied. Using a simile, one might say that a lot of Continue reading Mapping the territory: Sanskrit cosmopolis, 1500–today

“dadhi and dadhy are two different words”

The case of combination variants like dadhi and dadhy is used by Nyāya authors as an evidence of the fact that words are produced and modified. Mīmāṃsā authors, who think that language is without beginning, need to respond to that Continue reading “dadhi and dadhy are two different words”

Reconstructing Viśiṣṭādvaitavedānta: Veṅkaṭanātha’s contribution

The book on Veṅkaṭanātha I am working on is an attempt of doing history of philosophy in the Sanskrit context, given that no agreed canon, chronology, list of main figures or main questions has been established for the history of Continue reading Reconstructing Viśiṣṭādvaitavedānta: Veṅkaṭanātha’s contribution

Reflections on the translation of SM 1

Scholars of Sanskrit (as well as ancient Greek, classical Tamil, Chinese…) are familiar with translations oscillating between the following two extremes: A translation which closely follows the original and is chiefly meant as an aid to understand the Sanskrit text Continue reading Reflections on the translation of SM 1

Veṅkaṭanātha’s śāstric style in the Seśvaramīmāṃsā

Veṅkaṭanātha follows the standard śāstric style when it comes to the general way of asking questions, discussing answers, and of providing rationales for each claim. To that, he adds his command, evident in his non-śāstric works, of figurative language, so Continue reading Veṅkaṭanātha’s śāstric style in the Seśvaramīmāṃsā

Veṅkaṭanātha on the pedagogy of emotions

Veṅkaṭanātha recognises two soteriological paths, namely bhakti (restricted to only few eligible people) and prapatti (being the only one accessible to normal people). In both cases, how can one get there? Prapatti, to begin with, cannot be sought for independently, Continue reading Veṅkaṭanātha on the pedagogy of emotions

Further thoughts on Sanskrit philosophical commentaries

The main thing about Sanskrit philosophical commentaries is that they are the standard way of doing philosophy. For centuries, they were almost the only way of doing philosophy. After Maṇḍana, one starts seeing monographs dedicated to a specific topic. Still, Continue reading Further thoughts on Sanskrit philosophical commentaries

Thoughts on Realisms Interlinked by Arindam Chakrabarti/4

This post is part of a series discussing Arindam Chakrabarti’s Realisms Interlinked. The previous posts are available here, here and here. The last chapter (chapter 16) of the second part is a discussion of the Nyāya theories for the existence Continue reading Thoughts on Realisms Interlinked by Arindam Chakrabarti/4

Changes and continuities in the practice of Sanskrit philosophical commentaries

What makes a text a “commentary”? The question is naive enough to allow a complicated answer. In Sanskrit intellectual history there is not a single word for “commentary” and several words focus on different aspects (bhāṣya’ for an extensive commentary Continue reading Changes and continuities in the practice of Sanskrit philosophical commentaries

Thoughts on Arindam Chakrabarti’s Realisms Interlinked / Part 2

Almost all the chapters I will deal with in this second post (“Part 1” in the book) are about a defence of objects. The next bunch of chapters will be about a defence of subjects and the last one will Continue reading Thoughts on Arindam Chakrabarti’s Realisms Interlinked / Part 2