By Parimal Patil
Philosophical arguments for and opposed to the lifestyles of God were the most important to Euro-American and South Asian philosophers for over a millennium. severe to the historical past of philosophy in India, have been the centuries-long arguments among Buddhist and Hindu philosophers in regards to the life of a God-like being referred to as Isvara and the spiritual epistemology used to help them. by way of 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 throughout the ultimate section of Buddhism in India.
Based on the recognized college of Vikramasila, Ratnakirti introduced the whole variety of Buddhist philosophical assets to undergo 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 barriers of non secular reports, philosophy, and South Asian reports and applies the striking paintings of philosophers like Ratnakirti to modern matters in philosophy and faith.
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Extra info for Against a Hindu God: Buddhist Philosophy of Religion In India
The “disciplinary expectations” that come from studying Ratnakirti’s arguments in this location are reﬂected in the content of some of the chapters: for example, this introduction, which addresses the disciplinary expectation that projects in religious studies be methodologically self-conscious, and many of the footnotes, in which the disciplinary expectations of classical Indology are addressed. The multidisciplinary location that I am describing here is also closely related to the transdisciplinary space that I am seeking to create, in that this space is constructed out of religious studies, philosophy, and South Asian studies.
Krasser 2002. 34. For an interesting and thoughtful discussion of this see McClintock 2002. 35. Oetke 1993:196: “I regard it as unavoidable to carry out philosophically oriented studies on non-European philosophies in combination with philological investigations at the present stage of research but on the other hand deny that the historical-philological perspective must be guiding for all investigations of this kind. ” 36. For a powerful, and therefore controversial, statement on the pervasive but hidden forms of “anxious” normativity in the study of religion see Grifﬁths 2006a and Grifﬁths 2006b.
In this view, one cannot produce properly comparative work without intending—in this minimal sense—to do so. 48. , 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.