A Course in Indian PhilosophyThe present volume appears to be the first general introduction, for English-reading students, to that which, in Indian tradition, corresponds to 'philosophy' in British and probably in most other English-speaking universities. It shows how Indian philosophers have posed such questioins as whether we can be sure we 'know' anything, whether words 'mean' anything, whether it is possible to generalise from observed regularities in nature and whether there is anything in nature, or in 'reality', corresponding to our concept of a 'class'. It traces the sustained and rigorous analysis of such philosophical problems through many centuries, indicating in outline the interrelationships of ideas and 'schools' and development of the theory of knowledge, formal logic and other analytical investigations. The closely related development of science in India is also indicated. This does not imply that Indian philosophy is the same as 'Western' philosophy or part of it, which would make it redundant and uninteresting. It is interesting in that it discusses similar philosophical problems in different ways, as philosophers elsewhere have. But there is the problem of translation, obvious in most books on Indian tradition, especially if we compare any two of them. This Course is based only on original Sanskrit, Pali and Prakrit sources translated by the author. |
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Contents
| 103 | |
FURTHER DEVELOPMENTS IN LOGIC AND EPISTEMOLOGY | 115 |
MAHAYANA BUDDHISM | 124 |
DEBATE AND LOGIC CARAKA AND OTHERS | 128 |
MADHYAMAKA | 138 |
AKṢAPĀDA AND NYAYA | 150 |
THE LATER MAHAYANA SŪTRAS | 156 |
ASANGA | 161 |
DINNAGA | 166 |
POSTDINNAGA BRAHMANICAL PHILOSOPHY | 189 |
POSTDINNAGA BUDDHIST PHILOSOPHY | 192 |
NAVYA NYAYA | 208 |
SELECTED BIBLIOGRAPHY | 215 |
INDEX | 243 |
Common terms and phrases
accepted according action agreeing ancient appear argument atoms authority basis body brahman Buddha Buddhist called cause century century B.C. chapter characteristic combination commentary completely concepts consciousness continued course debate dharma discussion doctrine early effect elements established eternal everything example existence experience explained fact five followed four further gives happiness idea imagining important independent Indian Indian philosophy inference interpretation kinds known later living logic matter means of knowledge method middle term mind nature noted Nyaya object occur original perhaps period person philosophy position possible predicate present principles probably produced proof proved qualities question reality reference refutations rejected relation result seems sensation sense separate similar simply soul space speculative statement steps substance supposed Sutra texts theory things thought tion tradition translated transmigration ultimate understanding universe Upanisads Vaiseṣika various Veda Vedic
Popular passages
Page 102 - there is neither production of something new nor extinction of something existent: what exists is always existent, what does not exist will never become existent'.
Page xii - is regarded as peripheral, bordering on religion. Ethics and aesthetics have been omitted as special philosophical enquiries which require separate study. Thus the main direction of the present study is epistemology, which includes logic.
Page 51 - By whatever features, characteristics, signs and summarised descriptions there is a concept of the body of matter, in the absence of these there would be no contact of resistance
Page 1 - theory of knowledge' as the essential part of philosophy, holding that other branches of philosophy are dependent on this and presuppose something known as a starting point.
Page xi - The misfortune here is that those who are concerned with philosophy proper are put off by most of the books they may pick up on Indian 'philosophy' and misled into thinking India has nothing to offer in the way of philosophical investigations. The
Page 85 - perfected one' and Buddha completely, with the result that in time the Buddha came to be regarded by them as a very special, even supernatural, figure, whilst his followers who, learning from him (directly or in later centuries from
Page 147 - (7.14). If, further, there were an 'occurrence' of that which 'is occurring', we would then be led to posit the 'occurrence' of that 'occurrence' and so on ad infinitum ('occurrence' of the 'occurrence' of the 'occurrence' of the ... of the 'occurrence')
Page 85 - teaching as handed down in the schools), became 'perfected' had not achieved anything very wonderful. This trend of separation of Buddha (and consequently of anyone aspiring to become a buddha, ie of a bodhisattva) from perfected one eventually produced the
Page 51 - in the absence of these features, etc., there would be no contact (union) of the designation (adhivacana) with the body of matter.
Page 142 - eternalism deriving from the idea that what existed by its own-being could not (ever) be said not to exist and annihilationism deriving from the idea that something exists no more after having formerly existed.
Bibliographic information
| Title | A Course in Indian Philosophy |
| Author | A. K. Warder |
| Edition | reprint |
| Publisher | Motilal Banarsidass Publ., 1998 |
| ISBN | 8120812441, 9788120812444 |
| Length | 248 pages |
| Export Citation | BiBTeX EndNote RefMan |