Classical Indian Philosophy Reinterpreted - download pdf or read online

By Victoria Lysenko, Michel Hulin

ISBN-10: 8186921362

ISBN-13: 9788186921364

Classical Indian Philosophy Reinterpreted comprises articles written via Victoria Lysenko and Michel Hulin distinct students of overseas reputation on a few easy strategies of classical Indian philosophy resembling paramanu (atoms), samanya (universal), ahamkara (ego principle), and karma. those essays deal with very important debates and matters that experience arisen centering round Indian philosophical texts. In an essay an try out has been made to solve the obvious contradiction among the mental and cosmic facets of tattva within the scheme of the Samkhya dualism. one of many significant contributions of this quantity is composed in situating Indian options from a comparative standpoint to boot. A comparative account of Aristotle's potential (Mesotes) and Buddha's center course (Majjihima Patipada) is illuminating. The concept of Christian reincarnation has additionally been in comparison and contrasted with the Indian inspiration of karma. The karmic precept has been interpreted as a mechanism for retribution and the hyperlink among karmic causality and the position of Ayurveda, the classical Indian technology of drugs, has been explored and analysed. those essays proportion a typical viewpoint in philosophy from in the cultural traditions within which it grows. This ebook could be helpful to researchers, academicians and different folks. Even a reader who's no longer accustomed to classical Indian philosophical texts can shape a few proposal concerning the rigour and thoroughness of Indian philosophical strategy.

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On the basis of its etymology and of its use in common parlance abhimana could be technically defined as an unduly extension {abhi-) of the I-notion to entities basically foreign to it and better designable as "that" {tat). At the psychological level it means something like "high opinion of oneself, self-conceit" (Monier-Williams). Now, k. 30 and its commentaries describe the way the three internal organs are co-operating to produce a reliable knowledge of the external world as well as adequate answers to the various challenges that may arise from it.

5. 6. "21 Candrananda explains that with reference to substances, qualities and motions [taken together] the cognition depends on the contact between the substance-support (of qualities and motions) and the organ of sense, as well as on the universal of existence; [if we take substances, qualities and motions separately] it depends on the specific universals "substantiality," etc. As a result of these two acts of cognition we have two ideas, expressed in two words: "existent" (whose meaning is existence — satta) and "substance" (its meaning is substantiality).

14. 17 And because these sutras are evidently symmetrical with the previous ones, we can conclude that a lower universal, just like the universal of existence, is something different from the thing in which it resides. Prasastapada proves the accuracy of this interpretation by referring to the analogy between the universal of existence and the dark-blue substance (nfladravya) or simply dark-blue paint: As in the case of a number of totally different things, such as pieces of leather, of cloth, of blanket and so forth — if all of them are connected with the dark-blue substance, with regard to each of these we have the notion 'this is darkblue/ 'this is dark-blue/ in the same manner, in case of the totally different categories, substance, quality and motion, we find that with regard to each of them we have the notion that 'it exists/ and this all-inclusive notion could not but be 15.

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Classical Indian Philosophy Reinterpreted by Victoria Lysenko, Michel Hulin

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