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Автор: Grafiati
Опубліковано: 18 травня 2024

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Статті в журналах з теми "Nyaya and Advaita"

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Saha, Sukharanjan. "A Comparative Appraisal of Nyaya and Advaita Vedanta Theories of Perception." Journal of Indian Philosophy and Religion 19 (2014): 3–15. http://dx.doi.org/10.5840/jipr2014191.

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Saha, Sukharanjan. "A Comparative Appraisal of Nyaya and Advaita Vedanta Theories of Perception." Journal of Indian Philosophy and Religion 20 (2015): 3–15. http://dx.doi.org/10.5840/jipr2015201.

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Larson, Gerald, and Purusottama Bilimoria. "Sabdapramana: Word and Knowledge: A Doctrine in Mimamsa-Nyaya Philosophy (With Reference to Advaita Vedanta-paribhasa 'Agama') Towards a Framework for Sruti-pramanya." Philosophy East and West 47, no. 1 (January 1997): 84. http://dx.doi.org/10.2307/1400256.

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Anrò, Alberto. "Nothing but Gold: Complexities in terms of Non-difference and Identity. Part 2. Contrasting Equivalence, Equality, Identity, and Non-difference." Journal of Indian Philosophy 49, no. 3 (April 21, 2021): 387–420. http://dx.doi.org/10.1007/s10781-021-09464-3.

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AbstractThe present paper is a continuation of a previous one by the same title, the content of which faced the issue concerning the relations of coreference and qualification in compliance with the Navya-Nyāya theoretical framework, although prompted by the Advaita-Vedānta enquiry regarding non-difference. In a complementary manner, by means of a formal analysis of equivalence, equality, and identity, this section closes the loop by assessing the extent to which non-difference, the main issue here, cannot be reduced to any of the former. The following sections of this study will focus on the assessment of the eventual possibility of causation and transformation in non-difference.
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Shokhin, Vladimir K. "Philosophical Theology and Indian Versions of Theodicy." European Journal for Philosophy of Religion 2, no. 2 (September 23, 2010): 177–99. http://dx.doi.org/10.24204/ejpr.v2i2.373.

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Comparative philosophical studies can seek to fit some Eastern patterns of thought into the general philosophical framework, or, on the contrary, to improve understanding of Western ones through the view “from abroad”. I try to hit both marks by means of establishing, firstly, the parallels between Indian versions of theodicy and the Hellenic and Christian ones, then by defining to which of five types of Western theodicy the Advaita-Vedānta and Nyāya versions belong and, thirdly, by considering the meaning of the fact that some varieties of Western theodicy, like the explanation of evil by free will and Divine dispensation aiming at the improvement of man, have Indian counterparts while others lack them. Some considerations concerning the remainders of primordial monotheisms (“an argument from theodicy”) under the thick layers of other religious world-outlooks are also offered to the reader at the end of the article.
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Corduan, Winfried. "Is There a Root of Being? Indic Philosophies and the Parmenidean Problem." Religions 14, no. 5 (May 15, 2023): 660. http://dx.doi.org/10.3390/rel14050660.

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This article is a survey of various philosophical schools, focusing primarily on South Asian ones, and how they address the problem of being and nonbeing. The early Greek poet Parmenides stated that nonbeing is something that we cannot actually conceptualize and, thus, cannot speak of meaningfully. Plato and Aristotle are two examples of Western philosophers who came up with different ways of resolving the issue. As we turn to Indic schools of philosophy, we encounter a colorful array of different approaches. The Upanishads gave rise to a variety of points of view, though the Advaita Vedānta school of Adi Śankara has dominated the discussion over the last few centuries. Other schools represented in this survey are Sāṃkhya, Buddhism (Therāvada, Sarvāstivāda, Sautantrika, Yogācāra, and Mādhyamaka), Vaiśeṣika, and Nyāya. Unsurprisingly, each comes up with different constructs that are frequently mutually exclusive, despite efforts by some writers to look past some obvious differences that are not reconcilable. There are also some conceptual similarities with Western philosophy, but the different cultural backdrops limit the ability to easily transfer ideas from one context to the other. My method is to quote short passages from the central writings (usually the “official” sutras) and show how they fit into their particular systems.
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Britto, M. John. "A Thing-Oriented Perspective of Ancient Indian Philosophy." IRA International Journal of Education and Multidisciplinary Studies (ISSN 2455–2526) 4, no. 2 (August 22, 2016): 226. http://dx.doi.org/10.21013/jems.v4.n2.p1.

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<em>With the emergence of thing-oriented doctrines in the recent times, there is a gradual shift of attention from human subjects to material objects in the contemporary educational realm. Thing theory and object-oriented ontology, as thing-oriented doctrines, are in equilibrium with their primary concern with things. Both of them are pertinent to each other in multifarious ways. While thing theory is concerned with the significance of things in relation to literature and culture, object-oriented ontology focuses on the centrality of things in philosophy. The study made by thing-oriented scholars divulges that the worth of corporeal things has been overlooked by humans down the ages. However, there are a few instances here and there wherein things were said to gain some attention. This research paper seeks to make a study of how things were understood in the schools of ancient Indian philosophy, and it looks at the views of those schools on things from a thing-oriented perspective. It explores the general philosophy of the Upanishads concerning the reality of things in the world. It also attempts to identify and elucidate the constructive views on things which could be traced in the doctrines of the philosophical schools of the Nyāya, the Vaisheshika, the Sāṃkhya, the Mīmāṃsā and the Cārvāka. These schools’ realist approach to things is contrasted with the monistic idealism of the schools of the Advaita Vedānta and the Yoga. The paper also examines how things are undermined and overmined in ancient Indian philosophy. </em>
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Nauriyal, Madan Mohan. "The Philosophical Elements in “Bhakti Rasamritam” written by “Kaviratn” Sree Krishn Semwal." Himalayan Journal of Social Sciences and Humanities 18, no. 1 (2024). http://dx.doi.org/10.51220/hjssh.v18i1.10.

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In present communication, the philosophical elements narrated in the “Bhakti Rasamritam” written by Kaviratna Sri Sri Krisna Semwal. Many types of philosophical thought streams have flowed from ancient India, in which Vedatanta, Advaita Vedanta, Nyaya, Vaishshina, Yoga, Mimamsha are the famous philosophical theories. A comparative study of these philosophical principles has been done in Bhakti Rasamritam and an attempt has been made to analyze the philosophical principles in Bhakti Rasamritam.
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Дисертації з теми "Nyaya and Advaita"

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Bhattacharjee, Hirendra nath. "The Concept of mind in Nyaya and Advaita Vedanta schools of Indian Philosophy : a comparative study." Thesis, University of North Bengal, 1991. http://hdl.handle.net/123456789/82.

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Книги з теми "Nyaya and Advaita"

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Pāṇḍeya, Satyaprakāśa. Śaṅkara Miśra, Advaita Vedānta se Nyāya kā saṅgharsha. Ilāhābāda: Darśanapīṭha, 1990.

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Sarasvatī, Madhusūdana. Advaita-siddhiḥ: Sections on mithyātva. New Delhi: Indian Council of Philosophical Research, 1992.

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Yogendrānandagiri and Brahmānandasarasvatī 17th cent, eds. Advaitasiddhiḥ. Haridvāra: Svāmī Yogendrānanda Giri Dharmārtha Ṭrasṭa (Raji.), 2006.

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Advaitasiddhiḥ: Gurucandrikākhyavyākhyāsamalaṅkr̥tā = The Advaitasiddhi : with the Guruchandrika. Mysore: Govt. Branch Press, 1985.

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Sarasvatī, Madhusūdana. Advaitasiddhih̤: Gurucandrikākhyavyākhyāsamalaṅkr̥tā. Lakhanaū: Uttara Pradeśa Saṃskr̥ta Saṃsthāna, 1997.

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Simha, G. Prathapa. Arthapātti: A critical and comparative study of the views of Pūrva Mīmāṁsa, Advaita Vedānta, and Nyāya-Vaiśeṣika systems. Tirupati: Sri Venkateswara University, 1991.

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7

Encyclopedia of Indian Philosophies: Indian Metaphysics and Epistemology - The Tradition of Nyaya-Vaisesika up to Gangesa. Princeton University Press, 2016.

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8

Potter, Karl H. Encyclopedia of Indian Philosophies: Indian Metaphysics and Epistemology - The Tradition of Nyaya-Vaisesika up to Gangesa. Princeton University Press, 2015.

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9

Williams, Michael. Jayatīrtha and the Problem of Perceptual Illusion. Edited by Jonardon Ganeri. Oxford University Press, 2015. http://dx.doi.org/10.1093/oxfordhb/9780199314621.013.33.

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In this chapter I discuss the treatment of perceptual illusions found in the works of Jayatīrtha (fl. 1370). Jayatīrtha belonged to a school of theistic realists known as the “Mādhvas.” His arguments about illusion begin from the critical encounter with his tradition’s arch-enemies: the nonrealist Advaita Vedāntins. According to the Advaitins, perceptual illusions are simply inexplicable and undermine the realist assumption of a determinate ontology. In his Nectar of Reasoning, Jayatīrtha responded to the Advaitins by giving one of the most extensive critical accounts of perceptual illusion in the history of Indian philosophy. The theory he elaborated is essentially a version of the “misidentification” approach to illusions, which had previously been defended by the realist Nyāya school. Following Mādhva, Jayatīrtha argued that the object of the misidentification involved in illusions is simply nonexistent, a unique position among Indian realist philosophies.
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Goodman, Charles, пер. The Tattvasaṃgraha of Śāntarakṣita. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190927349.001.0001.

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The Tattvasaṃgraha, or Encyclopedia of Metaphysics, is the most influential and most frequently studied philosophical text from the late period of Indian Buddhism. This edition includes verses by Śāntarakṣita (c. 725–788 CE), which are clarified and expounded in the commentary of his student Kamalaśīla (c. 740–795 CE); both of these authors played crucial roles in founding the Buddhist tradition of Tibet. In the Tattvasaṃgraha, they explain, discuss, and critique a vast range of views and arguments from across the whole South Asian philosophical and religious spectrum. The work deals at length with ideas drawn from Buddhism, Jainism, and a variety of traditions now incorporated within Hinduism, including Mīmāṃsā, Nyāya-vaiśeṣika, and Sāṃkhya; it also includes the earliest discussion of Advaita Vedānta in any Buddhist text. The chapters selected for translation from Sanskrit and Tibetan deal with fundamental philosophical issues such as the existence or nonexistence of God and the soul; the nature of matter and of causal relationships; the connection between words and their referents; the rules of logic; the sources of our knowledge; and the compatibility of beliefs about karma with Buddhism’s fundamental claim that there is no self. Introductory chapters discuss translation choices and explain the forms of argument and methods of reasoning employed by Śāntarakṣita and Kamalaśīla.
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Частини книг з теми "Nyaya and Advaita"

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"An Inquiry about the Soul as Postulated by the Followers of Kapila (Kāpila-parikalpita-ātma-parīkṣā)". У The Tattvasaṃgraha of Śāntarakṣita, перекладач Charles Goodman, 155–66. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780190927349.003.0006.

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Анотація:
This short chapter offers a Buddhist critique of the soul theory of the Sāṃkhya school of Indian philosophy. This school exerted a significant influence over later Hindu thought, especially the Advaita Vedānta tradition. Śāntarakṣita and Kamalaśīla press many of the same objections against the Sāṃkhya school that they employ against the Nyāya-Vaiśeṣika and other rival philosophical traditions. But the chapter does contain some interesting discussion of the difference between reductio arguments (prasaṅga) and arguments based on a philosopher’s own system (svatantra), which may be noteworthy as a possible influence on the development of Tibetan doxography.
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