A group blog of scholars exploring Indian philosophy
I have been working for years on mapping the deontic space of Mīmāṃsā authors. In order to do that, I tried to find a balance between systematicity, for the purpose of which I need as many information as possible and Continue reading Rights in Mīmāṃsā and further steps in mapping the deontic horizon—Updated
Within TV ad 1.3.4, (Mimamsadarsana 1929-34, pp. 192–193), Kumārila discusses a seeming deontic conflict and solves it by appealing to the different responsibilities (adhikāra) of the various addressees. He explains that the prescription to learn the Vedas for 48 years Continue reading Ought entails can (and prohibitions imply possibility) in Kumārila (and Śabara)
Within the paradigm of rational theology (in my jargon, God-as-Lord or Īśvara), can God have a form and a body?… Do They need one? Possible arguments in favour of Their having a body: —Yes! They need it to exercise Their Continue reading Preliminary thoughts on divine omnipresence
What happens when commands clash? A standard devise to deal with the topic is the idea of taking one as a general rule and the other as a specific one. In Sanskrit, these are called, respectively, utsarga and apavāda. Mīmāṃsā Continue reading General and specific rules in Mīmāṃsā?
Maṇḍana’s thesis is an answer to the problem of how to identify the core of a prescription. What makes people undertake actions? Kumārila’s śabdabhāvanā theory and Prabhākara’s kāryavāda had already offered their answers. Maṇḍana expands on Kumārila’s intuition about human Continue reading Maṇḍana’s intellectual theory of motivation
Śālikanātha is the main philosopher of the Prābhākara Mīmāṃsā school after Prabhākara himself. In some sense, one could even say that he is more important than Prabhākara himself, since he is way more systematic than Prabhākara, and explores through his Continue reading Śālikanātha’s contribution
Śālikanātha discusses the definition of a source of knowledge (pramāṇa) at the beginning of his Pramāṇapārāyaṇa and analyses various criteria. First of all, he discusses the criterion of avisaṃvāditva ‘non deviation’ (used by Dharmakīrti and his school) and shows how Continue reading How to define valid cognition if you are Śālikanātha (analysis of various criteria)?
I am reading “Seeing absence” by Anna Farennikova (2013) on the epistemological experience of knowing that something is absent. The article (kindly suggested to me by Jack Beaulieu) deals with exactly the topic dealt with by Mīmāṃsā and Nyāya authors Continue reading “Seeing absence”
The chapter on epistemology (tarkapāda) is the first chapter in the basic text of Mīmāṃsā, the Mīmāṃsāsūtra, but was presumably the last one added to the Mīmāṃsā hermeneutic enterprise.
Why should one study Mīmāṃsā? In order to understand the meaning of the Veda, say Bhāṭṭa Mīmāṃsā authors. But why should one learn the Veda? According to Bhāṭṭa Mīmāṃsā, because a Vedic prescription itself tells you to do so. The Continue reading The role of the prescription to learn the Veda