By Parimal Patil
Philosophical arguments for and opposed to the life of God were the most important to Euro-American and South Asian philosophers for over a millennium. severe to the background of philosophy in India, have been the centuries-long arguments among Buddhist and Hindu philosophers concerning the life of a God-like being known as Isvara and the non secular epistemology used to aid them. by way of concentrating on the paintings of Ratnakirti, one of many final nice Buddhist philosophers of India, and his arguments opposed to his Hindu rivals, Parimal G. Patil illuminates South Asian highbrow practices and the character of philosophy in the course of the ultimate part of Buddhism in India.
Based on the well-known college of Vikramasila, Ratnakirti introduced the whole diversity of Buddhist philosophical assets to endure on his critique of his Hindu competitors' cosmological/design argument. At stake in his critique was once 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 limitations of non secular reports, philosophy, and South Asian reports and applies the impressive paintings of philosophers like Ratnakirti to modern matters in philosophy and faith.
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Additional info for Against a Hindu God: Buddhist Philosophy of Religion In India
It is in the concluding sections of this chapter (sections 5 and 6) that the transformation of Ratnakirti’s theory of exclusion and account of mental images from patient to instrument is complete, and its signiﬁcance for studying the Irvara-inference becomes apparent. In chapter 6, the concluding chapter of the book, I argue for the religious signiﬁcance of Buddhist logic and epistemology. , very little work has been done on the ways in which Buddhists like Ratnakirti considered Buddhist philosophy to be of religious signiﬁcance.
Why would Kumarila and Rantaraksita take up the positions that they do? ” 39. Halbfass (1992:14) interestingly suggests that the proper use of contemporary philosophical resources can function as a “microscope” for viewing Indian texts and traditions. Comparative Philosophy of Religions 19 philosophical texts are justiﬁed in using contemporary philosophical vocabulary to describe and think about Sanskrit philosophy. In making use of such vocabulary in nearly every chapter of this book, my intention is to bring out the philosophical structure of the arguments being considered, irrespective of whether these arguments have contemporary parallels.
34 As a result, when they are studied in this location it is not sufﬁcient to treat them as such. The danger in doing so is that lively and important philosophical and theological arguments will be reduced to conversations about the meanings of technical terms and concepts, and that the diverse and varied history of these arguments will be reduced to exercises in intellectual archaeology, where one’s primary task is to uncover layers of argument and counterargument until their “origin” is discovered.