By Parimal Patil
Philosophical arguments for and opposed to the life of God were the most important to Euro-American and South Asian philosophers for over a millennium. serious to the background of philosophy in India, have been the centuries-long arguments among Buddhist and Hindu philosophers in regards to the lifestyles of a God-like being referred to as Isvara and the non secular epistemology used to help them. through concentrating on the paintings of Ratnakirti, one of many final nice Buddhist philosophers of India, and his arguments opposed to his Hindu competitors, Parimal G. Patil illuminates South Asian highbrow practices and the character of philosophy in the course of the ultimate section of Buddhism in India.
Based on the recognized college of Vikramasila, Ratnakirti introduced the entire variety of Buddhist philosophical assets to endure on his critique of his Hindu rivals' cosmological/design argument. At stake in his critique used to be not anything below the character of inferential reasoning, the metaphysics of epistemology, and the relevance of philosophy to the perform of faith. In constructing a formal comparative method of the philosophy of faith, Patil transcends the disciplinary limitations of spiritual reports, philosophy, and South Asian reports and applies the notable paintings of philosophers like Ratnakirti to modern concerns in philosophy and faith.
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Extra resources for Against a Hindu God: Buddhist Philosophy of Religion In India
29. Careful historical and philological work is absolutely necessary, since, given the state of scholarship on Ratnakirti and his interlocutors, it is still too easy for one’s interpretation of a Sanskrit text to be so shaped by contemporary concerns that a modern reading of it would be unrecognizable and unacceptable to its original producers and consumers. Although such work is, in this sense, “primary,” it is not the only necessary mode of inquiry. 31 In recognition of this necessity, I have tried to provide philological support for my interpretation of Ratnakirti’s arguments by providing translations of, and detailed references to, the texts being interpreted.
41. There are, of course, many other ways of meeting these transdisciplinary demands and expectations. This book is intended as just one example of how this can be done. 43 As mentioned above, this book takes only a few preliminary steps toward studying Ratnakirti’s arguments in such a location. Although while reading and writing about Ratnakirti’s work I have participated in his philosophical project, by taking his arguments and conclusions seriously and making judgments as to their success and failure, I have chosen not to include these judgments in this work.
It is also possible to imagine each of these “different” components as being subcomponents of a single compound instrument, beneﬁciary, location, etc. Comparative Philosophy of Religions 23 torically” means simply that there is a known (or plausible) historical connection between the elements in question. 49 Both kinds of comparison will be used in this book. 50 The exempla need not be merely religious traditions, practices, phenomena, ideas, texts/text-traditions, or individuals. Rather, the framework allows for comparisons between, and within, any component or set of components, regardless of what they are.
Against a Hindu God: Buddhist Philosophy of Religion In India by Parimal Patil