Against a Hindu God: Buddhist Philosophy of Religion In by Parimal Patil
By Parimal Patil
Philosophical arguments for and opposed to the lifestyles of God were the most important to Euro-American and South Asian philosophers for over a millennium. serious to the background of philosophy in India, have been the centuries-long arguments among Buddhist and Hindu philosophers in regards to the lifestyles of a God-like being referred to as Isvara and the spiritual epistemology used to aid them. through concentrating on the paintings of Ratnakirti, one of many final nice Buddhist philosophers of India, and his arguments opposed to his Hindu competitors, Parimal G. Patil illuminates South Asian highbrow practices and the character of philosophy in the course of the ultimate section of Buddhism in India.
Based on the recognized college of Vikramasila, Ratnakirti introduced the entire variety of Buddhist philosophical assets to undergo on his critique of his Hindu rivals' cosmological/design argument. At stake in his critique used to be not anything below the character of inferential reasoning, the metaphysics of epistemology, and the relevance of philosophy to the perform of faith. In constructing a formal comparative method of the philosophy of faith, Patil transcends the disciplinary barriers of non secular reports, philosophy, and South Asian reviews and applies the extraordinary paintings of philosophers like Ratnakirti to modern concerns in philosophy and faith.
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Additional resources for Against a Hindu God: Buddhist Philosophy of Religion In India
Comparative Philosophy of Religions 15 tions, in descending order of signiﬁcance, are relevant for this particu lar project. 26 Location 1 and Its Instruments The primary location for this study is the intellectual world in which Ratnakirti’s work was produced. 5). The effort to interpret Ratnakirti’s arguments as a part of this intellectual and intertextual context recognizes the importance of trying to understand these arguments as Ratnakirti and the other Sanskrit philosophers of his time did.
Ganeri 2001. 43. For a powerful statement of this position see Cabezón 2006a, and for some excellent examples of how this can be done with Sanskrit philosophical texts, see the work of Arindam Chakrabarti, esp. Chakrabarti 1992, Chakrabarti 1997:211– 245, and Chakrabarti 2004; Jonardon Ganeri, esp. Ganeri 2001; and Mark Siderits, esp. Siderits 2003. 44. For an interesting discussion of a “collegial” approach to the history of early modern philosophy that overlaps in interesting ways with my proposal see Bennett 2001:1– 9.
The theory of exclusion is central to this. Ratnakirti’s worldview is fundamentally different from that of his Nyaya opponents, and in this chapter I try to show how (and why) there is no room in it for the Naiyayikas’ Irvara. Chapter 5 also describes the metaphysics of modality (and epistemology) in a way that directly relates this issue to Ratnakirti’s arguments in part 1. As in chapter 4, the speciﬁc subject of this chapter—Ratnakirti’s account of mental images (akara)—is neither obviously nor directly related by Ratnakirti (or his interlocutors) to his discussion of the Irvara-inference.