Monday, January 27, 2014

जैनदर्शने किम् "प्रत्यक्षम्" इति ?

प्रचीनजैनदर्शने प्रमाणे द्विविधे, प्रत्यक्षम् परोक्षं च ।
प्रत्यक्षमित्युक्ते किम् ? अन्यदर्शनेषु इन्द्रियसम्यज्ज्ञानमिति । केषुचिद् योगिप्रत्यक्षं स्वसंवेदनं मनसाप्रत्यक्षमपि प्रत्यक्षेऽङ्गीक्रियन्ते । जैनदर्शने तु..... इह पठितव्यम् ।

Tuesday, January 21, 2014

Investigatio semper reformanda

Should we try to periodise Indian philosophy or shall we give up any attempt, since each one will be criticised and is in some respect flawed? Periodisation, as recently highlighted by Julius Lipner, is a form of classification and as such also a form of controlling (Lipner 2013).
Please read the rest at my new blog, here.

Friday, January 17, 2014

Before “Classical Indian Philosophy”: the influence of the Sāṅkhya logic

We discussed already on this blog about how our conception of “classical Indian philosophy” is contingent and historically determined. For instance, if you were to ask me what “classical Indian philosophy” for me means, I would at first answer with “debate between Nyāya, Mīmāṃsā and Buddhist Pramāṇavāda”. However, as soon as one throws a closer look at the texts, one sees how this balance was precarious and how the debate had different protagonists at different times.

You can read the rest at my new blog, here.

Wednesday, January 15, 2014

CfP for the South Asian Studies Association Conference

Venue: Westminster College, Salt Lake City
Web site for details:
You can read the whole CfP on my new blog, here.

Monday, January 13, 2014

A theist caught in the paradoxes of free will

Can a theist believe in God's omniscience&omnipotence and in free will? I have argued in other posts that one can think in a compatibilist way (because God wants to be freely loved) and that this entails that no punishment/ban from God's presence can be eternal. Here I would like to test it in the case of Vedānta Deśika/Veṅkaṭanātha, a Viśiṣṭādvaita Vedāntin who also wrote Mīmāṃsā works.

You can read the rest at my new blog, here.

Friday, January 10, 2014

Tibetan medicine between tradition and modernity: an article by Stephan Kloos

What are the connections of medicine, identity and politics? What does it entail to go to one or another practician, if you live in a Tibetan village? And: when did modernity start? When did the state's capital become the "center"? Read more here.

Monday, January 6, 2014

Do we need to waste our time proving that unicorns do not exist?

Do we need to prove that unicorns, tooth fairies, hobbits and so on do not exist? The question is not just funny, insofar as an upholder of the existence of ghosts and the like could easily claim that there are no evidences of their non-existence. In Indian epistemology, this amounts to say that there are no bādhakas 'invalidating cognitions' telling us that the existence of ghosts, etc. is invalid.
Please read the rest at my new blog, here.

Friday, January 3, 2014

Is there really a single author of the Yogasūtra and Yogabhāṣya?

The idea that the Yogasūtra (henceforth YS) and the Yogabhāṣya (henceforth YBh) are not two distinct texts has been discussed for the first way in a systematic way by Johannes Bronkhorst in 1985 ("Patañjali and the Yoga Sūtras", Studien zur Indologie und Iranistik). Philipp Maas in his published PhD thesis (Maas 2006) examined it again and Philipp Maas in his contribution to Eli Franco's Periodization and Historiography of Indian Philosophy (2013) dealt with it again in greater detail.
Please read the rest at my new blog, here.

Wednesday, January 1, 2014

Conference for Early Career Philosophers: CfP

Are you a young scholar working on philosophy? Perhaps you might enjoy a conference designed for cooperative enhancing your paper (instead of demolisihng it).
Please read the rest at my new blog, here.
Licenza Creative Commons
Quest' opera è distribuita con licenza Creative Commons Attribuzione - Non commerciale - Non opere derivate 2.5 Italia.