By Lawrence J. McCrea
Jnanasrimitra (975-1025) was once appeared via either Buddhists and non-Buddhists because the most vital Indian thinker of his iteration. His idea of exclusion mixed a philosophy of language with a thought of conceptual content material to discover the character of phrases and inspiration. Jnanasrimitra's thought expert a lot of the paintings complete at Vikramasila, a monastic and academic advanced instrumental to the expansion of Buddhism. His principles have been additionally passionately debated between successive Hindu and Jain philosophers.This quantity marks the 1st English translation of Jnanasrimitra's Monograph on Exclusion, a cautious, severe research into language, notion, and conceptual knowledge. that includes the rival arguments of Buddhist and Hindu intellectuals, between different thinkers, the Monograph displays greater than part a millennium of competing claims whereas delivering a useful advent to an important thinker. Lawrence J. McCrea and Parimal G. Patil familiarize the reader with the writer, issues, and subject matters of the textual content and situate Jnanasrimitra's findings inside his greater highbrow milieu. Their transparent, available, and exact translation proves the impression of Jnanasrimitra at the foundations of Buddhist and Indian philosophy.
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Additional info for Buddhist Philosophy of Language in India: Jñānaśrīmitra on Exclusion
Rather, they are conceptually constructed. Only the individual moments are pragmatically effective and therefore ultimately real. And herein lies the problem for Dharmottara: What directly appears to us in perception must be a real particular—that is, a single moment—but this is not the object toward which our activity is directed. For example, suppose that we see water in front of us. If we are thirsty, we will walk toward it. Assuming that it is not a mirage, we will eventually be able to take a drink and satisfy our thirst.
Speaking in the voice of a hypothetical opponent, Jñānaśrīmitra raises two objections to the traditional understanding of exclusion. The first is phenomenological: The claim that what we understand from words, or from an inference, is merely the exclusion of others, namely, a type of negation, is directly contradicted by our experience. ” This [claim that exclusion is what is revealed by words and inferential reasons] is just a conditionally adopted position. ” [we say]: First of all, it is an [external] object that is primarily expressed by words.
As the tenth-century Nyāya philosopher Vācaspatimiśra says in explaining Dharmottara’s position: “Even the particular that is being determined is not ultimately real. ”74 So, for Dharmottara, of all the objects of perception and inference, only the grasped object of perception is ultimately real. What really differentiates perception from inference is that perception begins with the appearance of a real particular in awareness, while inference has no real particular as its object, through either grasping or determination.