This paper is a critical review of Jonardan Ganeri’s Philosophy in Classical India.

In the svārthānumāna chapter of his Pramāṇavārttika, the Buddhist philosopher Dharmakīrti presented a defense of his claim that legitimate inference must rest on a metaphysical basis if it is to be immune from the risks ordinarily involved in inducing general principles from a finite number of observations. Even if one repeatedly observes that x occurs with y and never observes y in the absence of x, there is no guarantee, on the basis of observation alone, that one will never observe (...) y in the absence of x at some point in the future. To provide such a guarantee, claims Dharmakīrti, one must know that there is a causal connection between x and y such that there is no possibility of y occurring in the absence of x. In the course of defending this central claim, Dharmakīrti ponders how one can know that there is a causal relationship of the kind necessary to guarantee a proposition of the form “Every y occurs with an x.” He also dismisses an interpretation of his predecessor Dignāga whereby Dignāga would be claiming non-observation of y in the absence of x is sufficient to warrant to the claim that no y occurs without x. The present article consists of a translation of kārikās 11–38 of Pramānavārttikam, svārthānumānaparicchedaḥ along with Dharmakīrti’s own prose commentary. The translators have also provided an English commentary, which includes a detailed introduction to the central issues in the translated text and their history in the literature before Dharmakīrti. (shrink)

In this paper I propose a naturalist account of the Buddhist epistemological discussion of svasaṃvitti ('self-awareness', 'self-cognition') following similar attempts in the domains of phenomenology and analytic epistemology. First, I examine the extent to which work in naturalized epistemology and phenomenology, particularly in the areas of perception and intentionality, could be profitably used in unpacking the implications of the Buddhist epistemological project. Second, I argue against a foundationalist reading of the causal account of perception offered by Dignāga and Dharmakīrti. Finally, (...) I argue that it is possible to read Dignāga's (and following him Dharmakīrti's) treatment of svasaṃvitti_ as offering something like a phenomenological account of embodied self-awareness. (shrink)

In this case-study, I examine examples which fall within the five categories of the re-use of texts in the Nyāya Sūtra, Nyāya Bhāṣya, and Nyāya Vārttika and note the form of quoting and embedment. It is found that the re-use of texts is prominent and that the category and method of embedding the re-used passages varies from author to author. Gautama embeds the most interlanguage quotations without acknowledging his sources and Uddyotakara re-uses the most quotations and paraphrases while acknowledging his (...) sources. Vātsyāyana re-uses the most direct quotations but only acknowledges his sources about half the time. Each author re-uses textual material for two reasons: to demonstrate his authority in this field; and to support his own arguments and to critique objections and opposing theories. Differences crop up in the methodologies of Gautama, Vātsyāyana, and Uddyotakara as the concept of an authority shifts over time, as the body of literature grows, and as new objections and opponents arise. (shrink)

Against the background of the fact that speakers not seldom intend to convey imports which deviate from the linguistically expressed meanings of linguistic items, the present article addresses some consequences of this phenomenon which appear to still be neglected in textual studies. It is suggested that understanding behaviour is in some respect a primary objective of exegesis and that due attention must be attributed to the high diversity of behaviour-related criteria by which interpretations of linguistic items are to be evaluated. (...) Although we intimate in addition that individual (meaningful) sentences occurring either in oral conversations or in written documents generally exhibit a multiplicity of contents of diverse types and that the circumstance that sometimes only a content equalling the linguistic significance of a pertinent unit matters for purposes of interpretation is caused by a material coincidence of different varieties of content, the tenets advocated in the paper do not essentially depend on that view. On the other hand, the following assumptions are relevant in the present connection: (a) A number of deviances between imports conveyed by linguistic utterances and literal meanings of expressions occur due to maxims of linguistic behaviour that are quite independent of lexical and syntactic features of individual natural languages. (b) It is by no means an exceptional phenomenon that imports not derivable by grammatical rules of a particular language alone possess primary importance for interpretation and textual exegesis. In view of significant affinities between understanding of sentences and of texts it is argued that the consideration of diverse aspects of behaviour possesses relevance for textual exegesis at least in the following respects: (1) By delivering a heuristic device for discerning problems affecting adopted interpretations it encourages searches for alternatives. (2) It provides means for evaluating the degree of acceptability of particular textual exegeses and possibly rejecting them on a more rational basis than mere intuition. (3) It offers possibilities for critically assessing the validity of explicit arguments advanced in favour of or in opposition to some interpretation. (4) It furnishes a background for assessing certain disputes about translation. The dimension of linguistic behaviour also attains importance in connection with questions of exegesis which are not concerned with assessments of (propositional) contents intended to be communicated, such as the ascertainment of the function which some argument possesses in a context. For substantiating the thesis that omission of raising relevant questions concerning behaviour is not an isolated phenomenon two examples will be employed: (1) A discussion concerning the exegesis of a crucial passage of Dignāga’s Pramāṇasamuccaya and the Pramāṇasamuccayavṛtti, (2) a critical appraisal of a recent publication dealing with the interpretation of the second chapter of Nāgārjuna’s Mūlamadhyamakakārikā-s. (shrink)