By Parimal Patil

ISBN-10: 0231142226

ISBN-13: 9780231142229

ISBN-10: 0231513070

ISBN-13: 9780231513074

Philosophical arguments for and opposed to the life of God were the most important to Euro-American and South Asian philosophers for over a millennium. serious to the heritage of philosophy in India, have been the centuries-long arguments among Buddhist and Hindu philosophers concerning the life of a God-like being known as Isvara and the spiritual epistemology used to aid them. via targeting the paintings of Ratnakirti, one of many final nice Buddhist philosophers of India, and his arguments opposed to his Hindu rivals, Parimal G. Patil illuminates South Asian highbrow practices and the character of philosophy through the ultimate section of Buddhism in India.

Based on the recognized collage of Vikramasila, Ratnakirti introduced the complete variety of Buddhist philosophical assets to endure on his critique of his Hindu rivals' cosmological/design argument. At stake in his critique used to be not anything below the character of inferential reasoning, the metaphysics of epistemology, and the relevance of philosophy to the perform of faith. In constructing a formal comparative method of the philosophy of faith, Patil transcends the disciplinary limitations of spiritual experiences, philosophy, and South Asian reviews and applies the notable paintings of philosophers like Ratnakirti to modern concerns in philosophy and faith.

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To some extent, it also determines the project’s beneficiaries. The instruments used to write about (and study) Ratnakirti’s arguments in this multidisciplinary location are based on the genre conventions of contemporary academic discourse; the conceptual and methodological expectations of each discipline (including my own, insofar as I am formally located in the disciplines of religious studies and South Asian studies/Indology and subject to their disciplinary demands); and my transdisciplinary goals.

Comparative Philosophy of Religions In identifying the six components through which this study is defi ned, I have not yet described why this work is comparative, as there is nothing in the structure of the theory of event-makers that requires that it be so. What makes this project specifically comparative, in my view, is the self-conscious 42. For some examples of what this context might look like see Krishna, Rege, Dwivedi, and Lath 1991, Chakrabarti 2005a, and Tatacharya 2005. There is a great deal of skepticism about both the possibility and desirability of such work.

This is the case even if one is ultimately interested in pointing to similarities; cf. Smith 1982, Poole and Porter 1986, Mack 1996, Smith 2000:237– 239. “Comparison requires the postulation of difference as the grounds of its being interesting . . and a methodological manipulation of difference, a playing across the ‘gap’ in the ser vice of some useful end” (Smith 1982, as quoted in Smith 2000:239). See also Smith 2004:20, a quotation from Smith 1986–1987:13–14. 46. ” In my view, it is not phenomena that are most directly being compared, but components or “aspects” of them.

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Against a Hindu God: Buddhist Philosophy of Religion In India by Parimal Patil


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