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	<title>elisa freschiAgain on the non-sentience of herbs in Indian Philosophy &#8211; elisa freschi</title>
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	<link>https://elisafreschi.com</link>
	<description>These pages are a sort of virtual desktop of Elisa Freschi. You can find here my cv and some random thoughts on Sanskrit (and) Philosophy. All criticism welcome! Contributions are also welcome!</description>
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		<title>Again on the non-sentience of herbs in Indian Philosophy</title>
		<link>https://elisafreschi.com/2016/12/01/again-on-the-non-sentience-of-herbs-in-indian-philosophy/</link>
		<comments>https://elisafreschi.com/2016/12/01/again-on-the-non-sentience-of-herbs-in-indian-philosophy/#comments</comments>
		<pubDate>Thu, 01 Dec 2016 10:55:29 +0000</pubDate>
		<dc:creator>elisa freschi</dc:creator>
				<category><![CDATA[Mīmāṃsā]]></category>
		<category><![CDATA[nature]]></category>
		<category><![CDATA[Veṅkaṭanātha/Vedānta Deśika]]></category>
		<guid isPermaLink="false">http://elisafreschi.com/?p=2368</guid>

				<description><![CDATA[I have already argued elsewhere that I am firmly convinced that South Asian philosophers upheld that plants are non-sentient, probably against the common belief in their sentience. A further evidence had escaped my attention until now, namely Pūrva Mīmāṃsā Sūtra 1.2.35, where an opponent says that Vedic mantras are meaningless, since they address acetana &#8216;insentient&#8217; [&#8230;]]]></description>
					<content:encoded><![CDATA[<p>I have already <a href="http://indianphilosophyblog.org/2015/10/27/book-review-of-hinduism-and-environmental-ethics-by-christopher-g-framarin-reviewed-by-elisa-freschi/" target="_blank">argued</a> <a href="https://www.academia.edu/8544445/Systematizing_an_absent_category_discourses_on_nature_in_Pr%C4%81bh%C4%81kara_M%C4%ABm%C4%81%E1%B9%83s%C4%81" target="_blank">elsewhere</a> that I am firmly convinced that South Asian philosophers upheld that plants are non-sentient, probably against the common belief in their sentience.<br />
<span id="more-2368"></span><br />
A further evidence had escaped my attention until now, namely <em>Pūrva Mīmāṃsā Sūtra</em> 1.2.35, where an opponent says that Vedic mantras are meaningless, since they address <em>acetana</em> &#8216;insentient&#8217; beings. The example that follows in the commentaries departing from Śabara&#8217;s one is that of a mantra addressing herbs, <em>oṣadhi</em>s.<br />
The <em>siddhāntin</em> replies in <em>sūtra</em> 46, and defends the meaningfulness of mantras, but still agrees with the assumption that herbs are not sentient. The same point is repeated throughout Mīmāṃsā and also in the Viśiṣṭādvaita Vedānta commentary by Veṅkaṭanātha on the same sūtra. This adds other examples of mantras addressing insentient beings, further clarifying that the opponent really groups together herbs and stones or other inorganic elements.</p>
<p><small>The sentience of plants is one of the topics I keep on thinking of. You can read my last post about it <a href="http://elisafreschi.com/2016/11/14/plants-in-early-buddhism-schmithausen-2009/" target="_blank">here</a>.</small></p>
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