By Georges B. J. Dreyfus
Dreyfus examines the important principles of Dharmakirti, probably the most very important Indian Buddhist philosophers, and their reception between Tibetan thinkers. through the golden age of historic Indian civilization, Dharmakirti articulated and defended Buddhist philosophical rules. He did so extra systematically than a person earlier than his time (the 7th century CE) and used to be through a wealthy culture of profound thinkers in India and Tibet. This paintings provides an in depth photograph of this Buddhist culture and its relevance to the historical past of human rules. Its point of view is usually philosophical, however it additionally makes use of ancient concerns as they relate to the evolution of rules.
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Extra info for Recognizing Reality: Dharmakirti's Philosophy and Its Tibetan Interpretations
Part I deals with the ontology of Dharmakirti's tradition. There, I analyze Dharmakirti's antirealist philosophy and the sharp contrast it makes between the real and the conceptual. I also contrast Dharmakirti's anti-realist view with the moderate realism of the Ge-luk tradition. Part II of Book I deals with the problem of universals per se. I contrast realism and antirealism, showing how many doctrinal conflicts in the Tibetan tradition relate to this opposition. Part III of Book I examines the semantic consequences of realism A Few Methodological Considerations 13 and conceptualism.
My understanding of Dharmakirti's ideas is not independent of that of traditional Tibetan scholars, as it is based mostly on a philosophical reading of the Tibetan versions of his texts and their Tibetan commentaries. Nevertheless, my view of Dharmakirti is not reducible to the Tibetan interpretations either. Although this work focuses the Tibetan reception of Indian Buddhist epistemology, it also investigates the Indian side of the story. By consulting some of the Sanskrit texts and the views of modern scholars on the topic, I have tried to present a philosophically meaningful interpretation of Dharmakirti that is more than the sum total of the scholarly contributions on which I have relied.
The effect of this change has been twofold. First, new questions about the philosophy of language, mathematics, and formalized logic have come to the fore. Second, old problems, such as that of the essential-accidental distinction, also have come to be studied in the more aseptic environment of linguistic and logical analysis. The appearance of Dignaga and Dharmakirti represented a somewhat similar paradigm shift. Their works helped create an epistemological turn that was part of a broader movement affecting the whole of Indian philosophy.