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Against a Hindu God: Buddhist Philosophy of Religion In by Parimal Patil

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 concerning the life of a God-like being referred to as Isvara and the spiritual epistemology used to aid them. by means of targeting the paintings of Ratnakirti, one of many final nice Buddhist philosophers of India, and his arguments opposed to his Hindu rivals, Parimal G. Patil illuminates South Asian highbrow practices and the character of philosophy in the course of the ultimate part of Buddhism in India.

Based on the recognized collage of Vikramasila, Ratnakirti introduced the whole diversity of Buddhist philosophical assets to endure on his critique of his Hindu competitors' 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 obstacles of non secular reviews, philosophy, and South Asian experiences and applies the amazing paintings of philosophers like Ratnakirti to modern concerns in philosophy and faith.

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For the most part, this is also the case with the writings of his Nyaya interlocutors. For both Ratnakirti and his interlocutors, the significance of arguments about the nature and existence of Irvara appears to lie elsewhere. In this chapter and the next, I explore what Ratnakirti’s texts explicitly and implicitly tell us about their debate and its significance. Along the way, I also provide an introduction to Nyaya epistemology and an analysis of Ratnakirti’s interpretation and critique of the Irvara-inference.

16. Functioning event: “A functioning intermediary is a producer of a y that is produced by x: Just as the contact of an axe with a tree is produced by the axe (x) [and] produces a cutting (y) that is produced by the axe” (tajjanyas tajjanako ’vantaravyaparah | yatha kutharajanyah kutharadarusamyogah kutharajanyacchidajanakah) (KTBh 15 n. 1). Usually, functioning intermediary (vyapara) is defi ned as: “A producer of a y that is produced by x, given that it itself is produced by x” (tajjanyatve sati tajjanyajanakah) (KTBh 137).

For most of this chapter it is instruments from source I that are of primary importance. Near the end of the chapter, however, and especially in section 5, the location shifts to location 2 (our intellectual world), and the instruments to those that I have “constructed” from source IV (contemporary Euro-American philosophy). Taken together, chapter 2 and chapter 3 argue that in addition to the Naiyayikas’ specific argument for the nature and existence of Irvara, the target of Ratnakirti’s critique is the epistemological theory that supports nearly all forms of Nyaya religious reasoning.

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