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An Eleventh-Century Buddhist Logic of ´Exists´ - A.C. McDermott
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ISBN: 9789027700810

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I. RATNAKIRTI. HIS PHILOSOPHICAL CONGENERS AND ADVERSARIES Ratnakirti flourished early in the 11th century A. D. at the University of Vi­ kramasila, a member of the Yogacara-Vijnanavada school oflate Buddhist philosophy. Thakur characterizes Ratnakirti´s writing as ´´more concise and logical though not so poetical´´ 1 as that of his guru, Jfianasrimitra, two of 2 whose dicta are focal points of the present work. From a translogical or absolute point of view , Ratnakirti endorses a form of 3 solipsistic idealism. The Sarhtdndntaradu$alJa , his proof of solipsism written from the standpoint ofthe highest truth (paramdrtha), concludes that an exter­ nal nonmental continuum is impossible. In ultimate reality the cognizing sub­ ject, its act of awareness, and the cognized object coalesce - all are fabrications superposed on what is really an indivisible evanescent now (svalak$alJa). 4 As Ratnakirti´s predecessors have put it: There is neither an ´I´ nor a ´he´ nor a ´you´ nor even an ´it´; neither the thing, nor the not-thing; neither a law nor a system; neither the terms nor the relations. But there are only the cognitive events of colourless sensations which have forms but no names. They are caught for a moment in a stream and then rush to naught. Even the stream is a fiction. That sensum of the moment, the purest particular, that advaya, the indivisible unit of cognition, that is the sole reality, the rest are all fictions, stirred up by time-honoured 5 convention of language which is itself a grand fiction. Ratnakirti´s Ksa abha gasiddhih Vyatirekatmika Bücher > Fremdsprachige Bücher > Englische Bücher gebundene Ausgabe 31.07.1969 Buch (fremdspr.), Springer, .196

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[ED: Hardcover], [PU: Springer Netherlands], I. RATNAKIRTI. HIS PHILOSOPHICAL CONGENERS AND ADVERSARIES Ratnakirti flourished early in the 11th century A. D. at the University of Vi kramasila, a member of the Yogacara-Vijnanavada school oflate Buddhist philosophy. Thakur characterizes Ratnakirti's writing as "more concise and logical though not so poetical" 1 as that of his guru, Jfianasrimitra, two of 2 whose dicta are focal points of the present work. From a translogical or absolute point of view , Ratnakirti endorses a form of 3 solipsistic idealism. The SarhtdndntaradualJa , his proof of solipsism written from the standpoint ofthe highest truth (paramdrtha), concludes that an exter nal nonmental continuum is impossible. In ultimate reality the cognizing sub ject, its act of awareness, and the cognized object coalesce - all are fabrications superposed on what is really an indivisible evanescent now (svalakalJa). 4 As Ratnakirti's predecessors have put it: There is neither an 'I' nor a 'he' nor a 'you' nor even an 'it' neither the thing, nor the not-thing neither a law nor a system neither the terms nor the relations. But there are only the cognitive events of colourless sensations which have forms but no names. They are caught for a moment in a stream and then rush to naught. Even the stream is a fiction. That sensum of the moment, the purest particular, that advaya, the indivisible unit of cognition, that is the sole reality, the rest are all fictions, stirred up by time-honoured 5 convention of language which is itself a grand fiction. 2007. x, 89 S. X, 89 p. 229 mm Versandfertig in 3-5 Tagen, [SC: 0.00], Neuware, gewerbliches Angebot

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Ratnakirti's Ksa abha gasiddhih Vyatirekatmika I. RATNAKIRTI. HIS PHILOSOPHICAL CONGENERS AND ADVERSARIES Ratnakirti flourished early in the 11th century A. D. at the University of Vi­ kramasila, a member of the Yogacara-Vijnanavada school oflate Buddhist philosophy. Thakur characterizes Ratnakirti's writing as "more concise and logical though not so poetical" 1 as that of his guru, Jfianasrimitra, two of 2 whose dicta are focal points of the present work. From a translogical or absolute point of view , Ratnakirti endorses a form of 3 solipsistic idealism. The Sarhtdndntaradu$alJa , his proof of solipsism written from the standpoint ofthe highest truth (paramdrtha), concludes that an exter­ nal nonmental continuum is impossible. In ultimate reality the cognizing sub­ ject, its act of awareness, and the cognized object coalesce - all are fabrications superposed on what is really an indivisible evanescent now (svalak$alJa). 4 As Ratnakirti's predecessors have put it: There is neither an 'I' nor a 'he' nor a 'you' nor even an 'it'; neither the thing, nor the not-thing; neither a law nor a system; neither the terms nor the relations. But there are only the cognitive events of colourless sensations which have forms but no names. They are caught for a moment in a stream and then rush to naught. Even the stream is a fiction. That sensum of the moment, the purest particular, that advaya, the indivisible unit of cognition, that is the sole reality, the rest are all fictions, stirred up by time-honoured 5 convention of language which is itself a grand fiction. Bücher / Fremdsprachige Bücher / Englische Bücher 978-90-277-0081-0, Springer

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An Eleventh-Century Buddhist Logic of ´Exists´ - A.C. McDermott
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I. RATNAKIRTI. HIS PHILOSOPHICAL CONGENERS AND ADVERSARIES Ratnakirti flourished early in the 11th century A. D. at the University of Vi­ kramasila, a member of the Yogacara-Vijnanavada school oflate Buddhist philosophy. Thakur characterizes Ratnakirti´s writing as ´´more concise and logical though not so poetical´´ 1 as that of his guru, Jfianasrimitra, two of 2 whose dicta are focal points of the present work. From a translogical or absolute point of view , Ratnakirti endorses a form of 3 solipsistic idealism. The Sarhtdndntaradu$alJa , his proof of solipsism written from the standpoint ofthe highest truth (paramdrtha), concludes that an exter­ nal nonmental continuum is impossible. In ultimate reality the cognizing sub­ ject, its act of awareness, and the cognized object coalesce - all are fabrications superposed on what is really an indivisible evanescent now (svalak$alJa). 4 As Ratnakirti´s predecessors have put it: There is neither an ´I´ nor a ´he´ nor a ´you´ nor even an ´it´; neither the thing, nor the not-thing; neither a law nor a system; neither the terms nor the relations. But there are only the cognitive events of colourless sensations which have forms but no names. They are caught for a moment in a stream and then rush to naught. Even the stream is a fiction. That sensum of the moment, the purest particular, that advaya, the indivisible unit of cognition, that is the sole reality, the rest are all fictions, stirred up by time-honoured 5 convention of language which is itself a grand fiction. Ratnakirti´s Ksa abha gasiddhih Vyatirekatmika Buch (fremdspr.) Bücher>Fremdsprachige Bücher>Englische Bücher, Springer

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Linguistics; Theoretical Linguistics; Philosophy of Language English, bibliography, event, literature, logic, notation, translation Books Book, Springer Science+Business Media

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Details zum Buch
An Eleventh-Century Buddhist Logic of 'Exists': Ratnakirti's Ksanabhangasiddhih Vyatirekatmika (Foundations of Language Supplementary Series)
Autor:

A.C. McDermott (Editor)

Titel:

An Eleventh-Century Buddhist Logic of 'Exists': Ratnakirti's Ksanabhangasiddhih Vyatirekatmika (Foundations of Language Supplementary Series)

ISBN-Nummer:

9027700818

Detailangaben zum Buch - An Eleventh-Century Buddhist Logic of 'Exists': Ratnakirti's Ksanabhangasiddhih Vyatirekatmika (Foundations of Language Supplementary Series)


EAN (ISBN-13): 9789027700810
ISBN (ISBN-10): 9027700818
Gebundene Ausgabe
Erscheinungsjahr: 1969
Herausgeber: Springer-Verlag GmbH
100 Seiten
Gewicht: 0,307 kg
Sprache: eng/Englisch

Buch in der Datenbank seit 27.04.2007 08:51:27
Buch zuletzt gefunden am 13.01.2017 15:08:13
ISBN/EAN: 9027700818

ISBN - alternative Schreibweisen:
90-277-0081-8, 978-90-277-0081-0

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