The European Institutes for Advanced Study (EURIAS) Fellowship Programme is an international researcher mobility programme offering 10-month residencies in one of the 18 participating Institutes: Aarhus, Amsterdam, Berlin, Bologna, Budapest, Cambridge, Delmenhorst, Edinburgh, Freiburg, Helsinki, Jerusalem, Lyon, Madrid, Marseille, Paris, Uppsala, Vienna, Zürich. The Institutes for Advanced Study support the focused, self-directed work of outstanding researchers. The fellows benefit from the finest intellectual and research conditions and from the stimulating environment of a multi-disciplinary and international community of first-rate scholars.
खपुष्पं भवत्सिद्धान्त इत्यादिप्रयोगेषु तु भाट्टानां पुष्पे खसम्बन्धित्वारोपेण आरोपितखपुष्पपदार्थनिष्ठासत्त्वादीनां सिद्धान्ते सत्त्वेन प्रयोगः । इदं न खपुष्पम् इत्यत्र तु पुरोवर्त्तिनो ज्ञानाविषयत्वभाव एवार्थः स्यात् । इति तन्मते आरोपविषयता शब्दजन्यविकल्पवृत्तिविषयता चालीकस्याङ्गीक्रियेते , तथैव तस्य अभावात्मकधर्म्माश्रयत्वमपि । अत एव तद्रीत्या अलीकलक्षणं किं स्यात् इति चिन्तनीयम् , न हि तन्नये मनोवृत्तिविषयत्वसामान्याभावोलीके इति । कालासम्बन्धस्तु तल्लक्षणं वक्तुं शक्यते ।
वेदान्तिनां नये तुच्छस्याध्यारोपाविषयत्वात् कथञ्चिच्छब्दमहिम्ना शशशृङ्गपदेन विकल्पात्मकमनोवृत्तौ जातायामलीकत्वस्य विषयत्वमङ्गीक्रियते । तथापि विकल्पस्य ज्ञानत्वानङ्गीकारात् ज्ञानाविषयत्वमलीकस्य सम्भवति । अथापि विकल्पस्य ज्ञानाद्विविच्य प्रदर्शनाय तैः सत्त्वेन प्रतीत्यनर्हम् अलीकम् इत्युच्यते । उक्तानर्हताया अवच्छेदकञ्च किञ्चिद्वक्तव्यम् इति अत एव तन्नये तदेवावच्छेदकं तल्लक्षणं – सर्व्वदेशकालवृत्त्यत्यन्ताभावप्रतियोगित्वे सत्युत्पत्त्यादिशून्यत्वम् – इति सम्भवति ।
अथवा – उक्तप्रतियोगित्वे सति कालासम्बन्धित्वमेवालीकत्वं तदस्तु ।
तार्किकनये तु अलीकस्य ज्ञानसामान्याविषयत्वम् इति तन्नये न विकल्पवृत्तिरङ्गीक्रियते इति प्राप्तम् । अत एव ज्ञानाविषयत्वमेवालीकलक्षणम् । कालासम्बन्धित्वं वा ।
एतेषु सर्व्वेषु पक्षेषु इदं चिन्त्यं यत् –
तत्तन्मते तुच्छस्य यल्लक्षणं ज्ञानाविषयत्वदि तत् किं तुच्छे वर्त्तते न वा । वर्त्तते चेत् तस्यापि स्वरूपं प्राप्तं , नास्ति चेत् कथं तस्य तुच्छत्वम् ।
– इति ;
तुच्छस्यापदार्थत्वेनैव भेदप्रतियोगित्वादिभावधर्म्मानाश्रयत्वे सति पदार्थेषु तद्व्यावृत्तिः कथं सिद्ध्येत । तदसिद्धौ पदार्थानां तुच्छाभेदेनालीकत्वमापतेत् , तत्सिद्धौ च तुच्छे प्रतियोगित्वादिकमङ्गीकर्त्तव्यमापतेत् ।
– इति च ।
(My friend, Sudipta Munsi brought this post from the Bharatiya Vidvat Parisat to my notice and obtained permission from the author to cross-post it on this blog. Except for his name, the learned author, Srimallalitalalita, prefers to remain anonymous.)
Karl Potter (Presuppositions of Indian Philosophies, see here) relates all Indian philosophical systems to the fact that they are goal-oriented and all seek mokṣa ‘liberation’. Jonardon Ganeri (in his History of Philosophy in India, with Peter Adamson) introduces the subject in a similar way (see here), speaking of the fact of seeking the “highest good”. As often the case, Daya Krishna disagrees:
The deliberate ignoring of [the] […] twentieth century discussion […] is only a symptom of that widespread attitude which does not want to see Indian philosophy as a rationcinative enterprise seriously engaged in argument and counter-argument in its long history and developing […]. This, and not mokṣa, is its life-breath as it is sustained and developed by it. Those, and this includes almost everybody, who think otherwise believe also that Indian philosophy stopped growing long ago. (The Nyāya Sūtras: A new commentary on an old text, p. 8)
What do you think? Is there a common core to all Indian philosophical schools?
Prof. Ramkrishna Bhattacharya addresses a similar issues (why studying Ancient Indian Philosophy) in a recent paper, here. He starts with the constatation that “it is there” (like the Everest’s being there should be enough to make one wish to climb it). He then adds that ancient philosophers like Thales or the Cārvākas were the first natural scientists since they addressed the question of what there is without recurring to myth. In this sense, modern scientists only demonstrated experimentally what these thinkers had already intuited. Moreover, in some significant cases, such as dialectics, a few thinkers only developed the field significantly in a way which is relevant even for today’s philosophy. He then concludes:
This is why ancient philosophy has much to teach us even today, for much of it was grounded in sound theoretical thought.
Do you agree? I, for one, would add that what appears to me as in need of an explanation is rather the fact of not studying the history of philosophy. Would you ever focus on the philosophy written in Polish between 1550 and 1580 only? If not, why would you want to focus on Anglophone philosophy of the last thirty years at best?
No, taught Martin Buber, since a monologue lacks the dimension of Otherness. He was so adamant about that, that he even applied it to the case of God. Maurice Friedman (Martin Buber. The Life of Dialogue, p. 82) describes the relation of God and each single human being as follows:
If God did not need man, if man were simply dependant and nothing else, there would be no meaning to man’s life or to the world. ‘The world is not divine sport, it is divine destiny’.
Martin Buber’s own words (I and Thou, p. 82) are even more direct:
You know always in your heart that you need God more than everything; but do you not know too that God needs you—in the fullness of His eternity needs you? […] You need God, in order to be—and God needs you, for the very meaning of life.
Somehow, I am not surprised that Maurice Friedman participated in one of Daya Krishna’s saṃvādas (one can read the transcripts in Intercultural Dialogue and the Human image, Maurice Friedman at Indira Gandhi National Centre for the Arts.
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Daya Krishna on the risks of comparatism
‘Comparative studies’, thus, meant in effect the comparison of all other societies and cultures in terms of the standards provided by the Western societies and cultures, both in cognitive and non cognitive domains. The scholars belonging to these other societies and cultures, instead of looking at Western society and culture from their own perspectives, accepted the norms provided by Western scholars and tried to show that the achievements in various fields within their cultures paralleled those in the West”.
From: Daya Krishna, “Comparative Philosophy: What It Is and What It Ought to Be”, in Interpreting across Boundaries: New Essays in Comparative Philosophy, edited by Gerald Larson and Eliot Deutsch (Delhi: Motilal Banarsidass 1989), 71-83.
The reason for gender-unbalanceness? Often just carelessness
…and the fact that we think that being a man is the norm and women are an exception or a subcategory, just like “Italians”, “green-tea lovers” or “plumbers”.
For an interesting study on this topic, see this summary on the Washington Post about dialogues in movies: It turns out that women speak way less than men. Not because of the lack of heroines, but rather because whenever one adds a less relevant character (such as a shopkeeper), one is inclined to add a “normal” human being, a man (you would not want to add an Italian shopkeeper to your movie unless you had a special reason to do so, would you?).
Seems to be a good reason to ponder about the people we invite to conferences, collected volumes and the like: It might be that we also invite more men than women at first, since men are instinctively felt to be the more normal kind of scholars. For more on this topic, check this post (by me and Malcolm Keating).
As most readers know, Philipp Maas (elaborating on a short article by Johannes Bronkhorst) has claimed that it is highly probable that an independent Yogasūtra never existed and that we should therefore only speak of the Pātañjalayogaśāstra, a work including what is known as Yogasūtra and what is known as Yogabhāṣya. He notices that the Yogasūtra is not independently transmitted, that all quotes until the 11th c. refer to either the YS or the YBh in the same way, as if they were the same work. For more details, see section 2 of his article in Franco 2013 (available here) and his article in Bronkhorst 2010 (available here).
Federico Squarcini recently disputed this claim