Penser lautorite des Ecritures: La polemique de Dharmakirti contre la notion brahmanique orthodoxe d'un Veda sans auteur (Beitrage Zur Kultur- Und Geistesgeschichte Asiens) (German Edition)
| Author | : | |
| Rating | : | 4.24 (992 Votes) |
| Asin | : | 3700137826 |
| Format Type | : | paperback |
| Number of Pages | : | 652 Pages |
| Publish Date | : | 2017-10-15 |
| Language | : | French, Sanskrit |
DESCRIPTION:
Here the famous Indian logician presents his own thoughts and enters a long contestation with the orthodox and ritual-oriented Mimamsa School. The translation has been undertaken from a historical as well as intellectual perspective and includes several appendixes (among them a critical edition of the Tibetian version of the passage). Seven works by the Buddhist philosopher Dharmakirti (ca. This volume presents both the first translation of this section of the Pramanavarttikam into a Western language and a first fundamental discussion of the doctrines contained therein. 600-660 CE) are still nearly completely extant in their original Sanskrit. For the most part they deal with logic, theories of perception and Buddhism. The Prama?avarttikam with its prose self-commentary (Svavrtti), consisting of four chapters, is considered an early composition of Dharmakirti and is without doubt his most important work. In the first chapter of the Pramanavarttikam, Dharmakirti devotes himself to a long excursus concerning the substantiation of scriptural authority (agamapramanya). The main part of the present study is an annotated translation into French of the verses 213268 and their respective commentary. The study also intends to appraise more closely the importance of Dharmakirti's works from their historical and ideological as well as their traditional context.
Stimulating historical approach elisa freschi The book is well-written and thought-through. I am not in a position to judge the value of the translation (which seems to me quite good), but I greatly enjoyed the long historical introduction, which locates the work of the Buddhist epistemologists within the background of the history of India, an approach I have not frequently found elsewhere. This approach also throws additional light on the differences in approach between DignÃÂga and Dharmakërti (with the latter being more keen on writing