A non-intelligible entity cannot be conceived to exist. But, if the world needs to be known in order to exist, we need to postulate a non-partial perspective out of which it can be known. Since the perspectives of all human beings (as well as those of other animals, I would add) are necessarily partial and cannot be reconciled (how could one reconcile our perspective of the world with that of a bat?), this perspective needs to be God.
Veṅkaṭanātha is an important milestone for the reconstruction of the history of Indian philosophy. In fact, he is a historical figure and the reconstruction of his thought is also facilitated by the contextual knowledge already available about the times, the cultural and geographical milieu, and the religious tradition related to him.
Deadline: 15 July 2015
Thanks to the generosity of the B.C. Mehta Trust, SOAS is pleased to offer one Jaina Studies Scholarship. The scholarship is for a first year MPhil/PhD in the Study of Religions with a research proposal on Jaina Studies. The candidate must be a new admission (starting in September 2015).
The candidate must be eligible to pay the full time overseas tuition fee for 2015/16.
The total value of the scholarship for 2015/16 is £14,100 to be used for the first year tuition fee only.The Jaina Studies Scholarship is for one year only and cannot be renewed.
Further information is available here: http://www.soas.ac.uk/registry/scholarships/elap-scholarship.html
Language as an independent means of knowledge in Kumārila’s Ślokavārttika
|Time:||Mo., 1. Juni 2015–5. Juni 2015 09:00-17:00|
|Venue:||Institut für Kultur- und Geistesgeschichte Asiens, Seminarraum 2|
|Apostelgasse 23, 1030 Wien|
During the workshop, we will translate and analyse the section dedicated to Linguistic Communication as an instrument of knowledge of Kumārila Bhaṭṭa’s (6th c.?) Ślokavārttika. The text offers the uncommon advantage of discussing the topic from the point of view of several philosophical schools, whose philosopical positions will also be analysed and debated. Particular attention will be dedicated to the topic of the independent validity of Linguistic Communication as an instrument of knowledge, both as worldly communication and as Sacred Texts.
v. 1 (Introduction)
v. 3–4 (Definition of Linguistic Communication)
v. 15 (Introduction to the position of Sāṅkhya philosophers)
vv. 35–56 (Dissussion of Buddhist and Inner-Mīmāṃsā Objections)
vv. 57ab, 62cd (Content communicated by words and sentences) [we will not read vv. 57cd–62ab, since they discuss a linguistic issue]
vv. 63–111 (Discussion of Buddhist Objections)
Commentaries to be read: Pārthasārathi’s one (as basis) and Uṃveka’s one (for further thoughts on the topic)
X-copies of the texts will be distributed during the workshop. Please email the organiser if you want to receive them in advance.
For organisative purposes, you are kindly invited to announce your partecipation with an email at firstname.lastname@example.org.
Is Indian Philosophy “caste-ish”? Yes and no, in the sense that each philosophy is also the result of its sociological milieu, but it is not only that.
Is Indian Philosophy only focused on “the Self”? Surely not.
Readers might have noticed that I am working on the availability of Buddhist texts after the disappearance of Buddhist communities in South India. Did the vanished Buddhist communities leave beyond libraries of Buddhist texts? —I have no evidence of that. Did Jains collect Buddhist texts also in South India?
When did Buddhism finally disappear from Tamil Nadu? And which kind of Buddhism was active in Tamil Nadu until its disappearance?
प्रचीनजैनदर्शने प्रमाणे द्विविधे, प्रत्यक्षम् परोक्षं च ।
प्रत्यक्षमित्युक्ते किम् ? अन्यदर्शनेषु इन्द्रियसम्यज्ज्ञानमिति । केषुचिद् योगिप्रत्यक्षं स्वसंवेदनं मनसाप्रत्यक्षमपि प्रत्यक्षेऽङ्गीक्रियन्ते । जैनदर्शने
How do reason and authority interact and trace each other’s boundaries? Which one is the first to be allowed to delimit its territory and, by means of that, also the other one’s one?