By Chakravarthi Ram-Prasad
This booklet offers a set of essays, starting up either the distinctive crisis of classical Indian idea and a few of its capability contributions to worldwide philosophy. It provides a few key arguments made through various colleges approximately this specified problem: the best way attainment of data of fact transforms human nature in a essentially releasing means. It then is going directly to glance intimately at parts in modern international philosophy - the ethics of distinction, and the metaphysics of awareness - the place this classical Indian dedication to the spiritually transformative strength of information can result in serious insights, even if you don't percentage its presuppositions. shut studying of technical Indian texts is mixed with wide-ranging and sometimes comparative research of philosophical matters, to derive unique arguments from the Indian fabric via an analytic technique that's seldom mastered by means of philosophers of non-western traditions.
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Additional resources for Indian Philosophy and the Consequences of Knowledge
Of course, the question still remains: truth for whom? The nature of multiple, incompatible truths is explored in the following pages. 70 Balcerowics rightly remarks that the instrument of syādvāda is ‘subordinate to the theory of the multiplexity of reality’; Balcerowics 2002, pp. 44–5. Multiplist Metaphysics and Ethics 31 irrelevant. If that was what happened, it must point to a profound incommensurability indeed between the Jainas and the other schools. Summing up, the conditional method can be read in the following way, as the ﬁrst principle of a Jaina-inspired multiplist metaphysics: itself not metaphysical, but crucially a method which allows one to approach that metaphysics.
The difﬁculty with this interpretation is that it would hardly meet the sort of clash the Jaina method was supposed to resolve, as in the clash between a Nyāya philosopher claiming that a pot was a stable spatiotemporal continuant and a Buddhist claiming it was a conceptual hypostatization on unique, momentary particulars. Perspectivism requires the logical possibility of a and b recognizing the consistency of the other’s condition – P and Q respectively – with a common RAB, and the consequent possibility of each making that assertion themselves if and when their condition changed (as it could without contradiction).
Their strategy is to show that each is coherent and defensible, although they are incompatible; and from 71 Samantabhadra 1914, v. 14. 11–12. 8–9. 32 Indian Philosophy and the Consequences of Knowledge this to draw the conclusion that reality is such as to be capable of being grasped in different, incompatible ways. (Again, it should be acknowledged that they often spoil the effect of their careful multiplism by rhetorical conclusions asserting the superiority of the Jaina way. ) Three options can be urged on this principle; but our reconstruction of conditionality showed that these are not sustainable.