By Roy W. Perrett
This wide-ranging advent to classical Indian philosophy is philosophically rigorous with no being too technical for novices. via distinct explorations of the complete variety of Indian philosophical matters, together with a few metaphilosophical matters, it presents readers with non-Western views on important parts of philosophy, together with epistemology, common sense, metaphysics, ethics, philosophy of language, and philosophy of faith. Chapters are dependent thematically, with each one together with feedback for additional interpreting. this offers readers with an educated assessment when allowing them to target specific issues if wanted. Translated Sanskrit texts are followed by means of authorial reasons and contextualisations, giving the reader an figuring out of the argumentative context and philosophical variety of Indian texts. a close word list and a consultant to Sanskrit pronunciation equip readers with the instruments wanted for analyzing and knowing Sanskrit phrases and names. The booklet could be an important source for either novices and complicated scholars of philosophy and Asian studies.
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Extra resources for An Introduction to Indian Philosophy
As the trivarga these three values are arranged hierarchically with artha as the lowest and dharma as the highest. One argument for this arrangement appeals to the distinction between intrinsic and instrumental values. Artha is clearly an instrumental value, a means rather than an end, and hence inferior. However, this argument cannot serve to distinguish kāma and dharma, for pleasure is surely an intrinsic value and the Indians do not seek to deny this. While artha is valued ordinarily as a mere means to kāma, kāma is valued for itself.
True, a more austere construal of the argumentation condition might disqualify some of these Indian texts from being counted as philosophy, but there would still remain a very large number of Indian texts that would satisfy even such a strengthened condition. Moreover, the strengthened argumentation condition would also risk excluding a significant amount of what would be generally accepted as Western philosophy. Of course, defusing some sceptical arguments about the existence of Indian philosophy is not the same as offering a positive argument for the existence of Indian philosophy.
Indian philosophy: a brief historical overview The study of the history of Indian philosophy is notoriously fraught with problems in establishing chronology and dates. Hence for many of even the major figures of Indian philosophy it is very difficult to give any precise details of their lives (this is why in this book only an assignment of an author to a particular century is attempted). True, there is more of a consensus among scholars about relative chronology, but even this is a very much more disputed matter than it is in the case of Western philosophy.