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  1. An Enquiry into the Nature of Liberation : Bhaṭṭa Rāmakaṇṭha’s Paramokṣanirāsakārikāvṛtti, a commentary on Sadyojyotiḥ’s refutation of twenty conceptions of the liberated state (mokṣa).Dominic Goodall, Alex Watson & S. L. P. Anjaneya Sarma - unknown
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  • The Buddhist Doctrine of Momentariness: A Survey of the Origins and Early Phase of this Doctrine Up to Vasubandhu.Alexander von Rospatt - 1995 - Franz Steiner Verlag Wiesbaden.
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  • History of Indian philosophy.Erich Frauwallner - 1973 - New York,: Humanities Press. Edited by V. M. Bedekar.
    v. 1. The philosophy of the Veda and of the epic.--The Buddha and the Jina.--The Sāmkhya and the classical Yoga-system.--v. 2. The Nature-philosophical schools and the Vaiśeṣika system.--The system of the Jaina.--The materialism.
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  • Theory of error according to abhinavagupta.Navjivan Rastogi - 1986 - Journal of Indian Philosophy 14 (1):1-33.
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  • The mīmāṃsā theory of self-recognition.John A. Taber - 1990 - Philosophy East and West 40 (1):35-57.
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  • The self's awareness of itself: Bhaṭṭa Rāmakaṇṭha's arguments against the Buddhist doctrine of no-self.Alex Watson - 2006 - Wien: Sammlung de Nobili. Edited by Rāmakaṇṭha.
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  • Bhaṭṭa Rāmakaṇṭha’s Elaboration of Self-Awareness , and How it Differs from Dharmakīrti’s Exposition of the Concept.Alex Watson - 2010 - Journal of Indian Philosophy 38 (3):297-321.
    The article considers what happened to the Buddhist concept of self-awareness ( svasaṃvedana ) when it was appropriated by Śaiva Siddhānta. The first section observes how it was turned against Buddhism by being used to attack the momentariness of consciousenss and to establish its permanence. The second section examines how self-awareness differs from I-cognition ( ahampratyaya ). The third section examines the difference between the kind of self-awareness elaborated by Rāmakaṇṭha (‘reflexive awareness’) and a kind elaborated by Dharmakīrti (‘intentional self-awareness’). (...)
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  • The concealed art of the soul: theories of self and practices of truth in Indian ethics and epistemology.Jonardon Ganeri - 2007 - New York: Oxford University Press.
    Hidden in the cave : the Upaniṣadic self -- Dangerous truths : the Buddha on silence, secrecy and snakes -- A cloak of clever words : the deconstruction of deceit in the Mahābhārata -- Words that burn : why did the Buddha say what he did? -- Words that break : can an Upaniṣad state the truth? -- The imperfect reality of persons -- Self as performance.
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  • I touch what I saw.Arindam Chakrabarti - 1992 - Philosophy and Phenomenological Research 52 (1):103-116.
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  • Cross-modality and the self.Jonardon Ganeri - 2000 - Philosophy and Phenomenological Research 61 (3):639-658.
    The thesis of this paper is that the capacity to think of one’s perceptions as cross-modally integrated is incompatible with a reductionist account of the self. In §2 I distinguish three versions of the argument from cross-modality. According to the ‘unification’ version of the argument, what needs to be explained is one’s capacity to identify an object touched as the same as an object simultaneously seen. According to the ‘recognition’ version, what needs to be explained is one’s capacity, having once (...)
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  • Die Philosophie des Veda und des Epos, der Buddha und der Jina, das Sāṃkhya und das klassische Yoga-System.Erich Frauwallner - 2003 - Salzburg: O. Müller.
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  • Indian Buddhist Theories of Persons: Vasubandhu's "Refutation of the Theory of a Self".James Duerlinger - 2003 - Routledge.
    In this book, Vasubandhu's classic work Refutation of the Theory of a Self is translated and provided with an introduction and commentary. The translation, the first into a modern Western language from the Sanskrit text, is intended for use by those who wish to begin a careful philosophical study of Indian Buddhist theories of persons. Special features of the introduction and commentary are their extensive explanations of the arguments for the theories of persons of Vasubandhu and the Pudgalavâdines, the Buddhist (...)
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  • Nyāya critique of the Buddhist doctrine of non-soul.Bimal Krishna Matilal - 1989 - Journal of Indian Philosophy 17 (1):61-79.
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  • The qualities of Samkhya.Bronkhorst Johannes - unknown
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  • Proof of a Sentient Knower: Utpaladeva’s Ajaḍapramātṛsiddhi with the Vṛtti of Harabhatta Shastri. [REVIEW]David Peter Lawrence - 2009 - Journal of Indian Philosophy 37 (6):627-653.
    Utpaladeva (c. 900–950 C.E.) was the chief originator of the Pratyabhijñā philosophical theology of monistic Kashmiri Śaivism, which was further developed by Abhinavagupta (c. 950–1020 C.E.) and other successors. The Ajaḍapramātṛsiddhi, “Proof of a Sentient Knower,” is one component of Utpaladeva’s trio of specialized studies called the Siddhitrayī, “Three Proofs.” This article provides an introduction to and translation of the Ajaḍapramātṛsiddhi along with the Vṛtti commentary on it by the nineteenth–twentieth century paṇḍit, Harabhatta Shastri. Utpaladeva in this work presents “transcendental” (...)
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  • Pariśesa, prasanga, kevalavyatirekin – the logical structure of the proof of ātman.Kyō Kanō - 2001 - Journal of Indian Philosophy 29 (4):405-422.
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  • (1 other version)Some Remarks on the Gunagunibhedabhanga Chapter in Udayana's Atmatattvaviveka.Joy Laine - 1993 - Journal of Indian Philosophy 21 (3):261.
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  • La Réfutation Bouddhique de la Permanence des Choses Et la Preuve de la Momentanéité des Choses.Katsumi Mimaki, Ratnakirti & Bodhidharma - 1976 - Institut de Civilisation Indienne.
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  • (1 other version)Some remarks on the Gu $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n} $$ agu $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{n} $$ ibhedabha $$\dot n$$ ga chapter in Udayana's?tmatattvaviveka. [REVIEW]Joy Laine - 1993 - Journal of Indian Philosophy 21 (3):261-294.
    But under the requirement of philosophic consistency, and the impact of the perfectly valid reflection that experience is always my experience, and never part of some object independent of me, the world shrinks to the extension of my experience only, and I am left with bundles of my sensations. What are the natural consequences of such an epistemological sophistication?One plausible and natural reaction is what one might call the ‘Indian’ one. It runs roughly as follows: my experience of the world (...)
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  • The nyāya proofs for the existence of the soul.Arindam Chakravarti - 1982 - Journal of Indian Philosophy 10 (3):211-238.
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  • Can One Prove that Something Exists Beyond Consciousness? A Śaiva Criticism of the Sautrāntika Inference of External Objects.Isabelle Ratié - 2011 - Journal of Indian Philosophy 39 (4-5):479-501.
    This article examines how the Kashmiri non-dualistic Śaiva philosophers Utpaladeva (tenth century) and Abhinavagupta (10th–11th centuries) present and criticize a theory expounded by certain Buddhist philosophers, identified by the two Śaiva authors as Sautrāntikas. According to this theory, no entity external to consciousness can ever be perceived since perceived objects are nothing but internal aspects (ākāra) of consciousness. Nonetheless we must infer the existence of external entities so as to account for the fact that consciousness is aware of a variety (...)
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  • Remarks on compassion and altruism in the pratyabhijñā philosophy.Isabelle Ratié - 2009 - Journal of Indian Philosophy 37 (4):349-366.
    According to Utpaladeva and Abhinavagupta, a subject who has freed himself from the bondage of individuality is necessarily compassionate, and his action, necessarily altruistic. This article explores the paradoxical aspects of this statement; for not only does it seem contradictory with the Pratyabhijñā’s non-dualism (how can compassion and altruism have any meaning if the various subjects are in fact a single, all-encompassing Self?)—it also implies a subtle shift in meaning as regards the very notion of compassion ( karuṇā, kr̥pā ), (...)
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  • Light as an Analogy for Cognition in Buddhist Idealism.Alex Watson - 2014 - Journal of Indian Philosophy 42 (2-3):401-421.
    In Sect. 1 an argument for Yogācāra Buddhist Idealism, here understood as the view that everything in the universe is of the nature of consciousness / cognition, is laid out. The prior history of the argument is also recounted. In Sect. 2 the role played in this argument by light as an analogy for cognition is analyzed. Four separate aspects of the light analogy are discerned. In Sect. 3, I argue that although light is in some ways a helpful analogy (...)
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  • Reason’s Traces: Identity and Interpretation in Indian and Tibetan Buddhist Thought.Matthew Kapstein - 2001 - Boston: Wisdom Publications.
    Reason's Traces is a collection of essays by one of the foremost authorities on Indian and Tibetan Buddhism.
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  • Otherness in the pratyabhijñā philosophy.Isabelle Ratié - 2007 - Journal of Indian Philosophy 35 (4):313-370.
    Idealism is the core of the Pratyabhijñã philosophy: the main goal of Utpaladeva (fl. c. 925–950 AD) and of his commentator Abhinavagupta (fl. c. 975–1025 AD) is to establish that nothing exists outside of consciousness. In the course of their demonstration, these Śaiva philosophers endeavour to distinguish their idealism from that of a rival system, the Buddhist Vijñānavāda. This article aims at examining the concept of otherness (paratva) as it is presented in the Pratyabhijñā philosophy in contrast with that of (...)
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  • 'A Five-trunked, Four-tusked Elephant is Running in the Sky’: How Free is Imagination according to Utpaladeva and Abhinavagupta?Isabelle Ratié - 2010 - Asiatische Studien/Études Asiatiques 64 (2):341-385.
    According to the Śaiva non dualists Utpaladeva (fl. c. 925-975) and Abhinavagupta (fl. c. 975-1025), imaginary objects, far from being a mere rearrangement of previously perceived elements, are original creations resulting from consciousness’s free creativity. The present article examines how the Pratyabhijñā philosophers defend this thesis against Naiyāyika and Mīmāṃsaka theories of imagination, but also how they link it with their idealism, since Utpaladeva and Abhinavagupta contend that the phenomenal world is created by a universal consciousness through a process similar (...)
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  • The Dreamer and the Yogin – on the Relationship between Buddhist and Śaiva Idealisms.Isabelle Ratié - 2010 - Bulletin of the School of Oriental and African Studies 73 (3):437-478.
    The Pratyabhijñā system, elaborated in the tenth and eleventh centuries by the Kashmiri philosophers Utpaladeva and Abhinavagupta, presents a rational justification of the metaphysical principles contained in the Śaiva nondualistic scriptures. However, contrary to what one might expect, many arguments to which Utpaladeva and Abhinavagupta resort when defending their idealism belong to Buddhist rather than Śaiva sources. This article examines the profound influence, in this respect, of the Buddhist “logico-epistemological school” on the Pratyabhijñā system. But it also shows that Utpaladeva (...)
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  • The Two Pratyabhijñā Theories of Error.John Nemec - 2012 - Journal of Indian Philosophy 40 (2):225-257.
    In this essay, it is argued that Abhinavagupta’s theory of error, the apūrṇakhyāti theory, synthesizes two distinguishable Pratyabhijñā treatments of error that were developed in three phases prior to him. The first theory was developed in two stages, initially by Somānanda in the Śivadṛṣṭi (ŚD) and subsequently by Utpaladeva in his Īśvarapratyabhijñākārikās (ĪPK) and his short autocommentary thereon, the Īśvarapratyabhijñāvṛtti (ĪPVṛ). This theory served to explain individual acts of misperception, and it was developed with the philosophy of the Buddhist epistemologists (...)
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  • Remarks on Abhinavagupta’s use of the Analogy of Reflection.David Peter Lawrence - 2005 - Journal of Indian Philosophy 33 (5):583-599.
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  • Le soi et l'autre: identité, différence et altérité dans la philosophie de la Pratyabhijñā.Isabelle Ratié - 2011 - Boston: Brill.
    This book offers a comprehensive presentation of the Pratyabhij philosophy (elaborated in the 10th and 11th centuries by Utpaladeva and Abhinavagupta) by showing how its main concepts arose from the confrontation of aiva religious dogmas ...
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