By Satkari Mookerjee
The philosophy of the Medieval institution of Buddhism was once ushered into lifestyles by way of Dignaga and Dharmakirti and afterward systematised and built by means of Santaraksita, kamalasila, Ratnakirti and others of reputation. The metaphysical and epistemological facets of this faculty unfold all over, even in distant days, for they prompted not just the Brahmanical idea but in addition the non-Brahmanical speculations in Indian philosophical platforms from the 3rd century A.D. to one thousand A.D. yet a scientific presentation of the philosophy of this college had now not been tried so far
Reprint of the 1935 ed. released by way of college of Calcutta, Calcutta.
"Substantially dependent upon ... [the author's] thesis which was once licensed for the measure of doctorate in philosophy via the college of Calcutta in 1932."
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Additional info for The Buddhist Philosophy of Universal Flux. An exposition of the philosophy of critical realism as expounded by the school of Dignāga
Väcaspati Misra has supplied the lacuna and tells us that it was the adverse criticism of Dignäga and men of his ilk that gave the much-needed fillip to Uddyotakara for writing his master piece. In fact, the sole justification for this attempt lay in the 1 H. H. Joachim, Preface to The Nature of Truth, p. 4. 1 The subsequent career of Nyäya philosophy and of PostDign&ga Philosophy, for the matter of that, is but a progressive record of the daring and desperate fights between these two schools, which were fought on a hundred and one battle-fields.
I, p. 22. INTRODUCTION superstition, but the Btudious endeavour to keep religion apart from philosophy is a perversity of mind, o f which we should be equally ashamed. To keep up philosophy again in a water-tight compartment and to prevent it deliberately from finding its fulfilment in religion constitutes an unpardonable case of moral cowardice, insincerity of purpose and shallow dilettantism. There might be a semblance of justification or excuse for the charge of scholasticism against the course ouiinok^cf B^ddhiiaf* of pliilosopliic thought in some Brähmanical schools (which, we believe, we have succeeded in proving to be without foundation); but this indictment cannot be brought against Bud lliist philosophy with any show of plausibility.
And the intensity of this craving was not appeased except by a thoroughgoing and meticulous application of the truth to every detail of life. Accordingly no fictitious barrier between religion and philosophy was tolerated. If religion was not sanctioned and inspired by philo sophy, it was regarded as a useless superstition. If philo sophy was not lived in actual religion, it was rightly held to be a mere waste of time and a dereliction from life’ s true purpose and mission. As Prof. Sir S. Radhakrishnan observes with his inimitable felicity of expression, “ In many other countries reflection on the nature of existence is a luxury of life.