David Bourget (Western Ontario)
David Chalmers (ANU, NYU)
Rafael De Clercq
Ezio Di Nucci
Jonathan Jenkins Ichikawa
Jack Alan Reynolds
Learn more about PhilPapers
Journal of Indian Philosophy 39 (4-5):521-534 (2011)
Previous studies have claimed that the term ‘all-inclusive pervasion’ ( sarvopasaṃhāravyāpti ) appeared for the first time in the Hetubindu , and that it was Dharmakīrti who created this theory. This article attempts to modify this view and to show that the prototype of this theory can already be found in Dignāga’s system of logic. Dignāga states in the third chapter of the Pramāṇasamuccayavṛtti that the co-existence of a logical reason with what is to be proved is understood by means of two types of exemplification that sum up external items ( bāhyārthopasaṃhṛta ). Furthermore, with respect to where the pervasion is indicated, he states in the second chapter of the same work that the non-deviation of a logical mark from what is to be proved is indicated elsewhere ( anyatra ). He also implies that anyatra means in the substratum in general ( ādhārasāmānya ) and that the subject is implicitly included in other substrata, i.e., in the substratum in general. Building upon Dignāga’s awareness of the issue, the conflict between the universality of pervasion and the particularity of actual inference, Dharmakīrti reinforced Dignāga’s system of logic by demonstrating that a property to be proved as the universal is not particularised by the subject by the use of the idea of ‘the exclusion of nonconnection’ ( ayogavyavaccheda ) and by adopting the concept of ‘all’ in place of ‘external items’
|Keywords||Dignāga Dharmakīrti Pramāṇasamuccaya Hetubindu Pramāṇavārttikasvavṛtti sarvopasaṃhāravyāpti bāhyārthopasaṃhṛta dṛṣṭānta ādhārasāmānya ayogavyavaccheda|
|Categories||categorize this paper)|
Setup an account with your affiliations in order to access resources via your University's proxy server
Configure custom proxy (use this if your affiliation does not provide a proxy)
|Through your library|
References found in this work BETA
Bimal Krishna Matilal (1985). Logic, Language, and Reality: An Introduction to Indian Philosophical Studies. Motilal Banarsidass.
Shoryu Katsura & Ernst Steinkellner (2004). The Role of the Example in Classical Indian Logic. Arbeitskreis Für Tibetische Und Buddhistische Studien.
Mark Siderits (2003). Deductive, Inductive, Both or Neither? Journal of Indian Philosophy 31 (1/3):303-321.
Katsumi Mimaki, Ratnakirti & Bodhidharma (1976). La Réfutation Bouddhique de la Permanence des Choses Et la Preuve de la Momentanéité des Choses. Institut de Civilisation Indienne.
Citations of this work BETA
Shinya Moriyama (2014). Ratnākaraśānti's Theory of Cognition with False Mental Images (*Alīkākāravāda) and the Neither-One-Nor-Many Argument. Journal of Indian Philosophy 42 (2-3):339-351.
Similar books and articles
Kisor Kumar Chakrabarti (2010). Classical Indian Philosophy of Induction: The Nyaya Viewpoint. Lexington Books.
Zhihua Yao (2009). Empty Subject Terms in Buddhist Logic: Dignāga and His Chinese Commentators. Journal of Indian Philosophy 37 (4):383-398.
Birgit Kellner (2011). Self-Awareness (Svasaṃvedana) and Infinite Regresses: A Comparison of Arguments by Dignāga and Dharmakīrti. [REVIEW] Journal of Indian Philosophy 39 (4-5):411-426.
Hisayasu Kobayashi (2010). Self-Awareness and Mental Perception. Journal of Indian Philosophy 38 (3):233-245.
Mark Coeckelbergh (2013). Pervasion of What? Techno–Human Ecologies and Their Ubiquitous Spirits. AI and Society 28 (1):55-63.
Birgit Kellner (2010). Self-Awareness ( Svasaṃvedana ) in Dignāga's Pramāṇasamuccaya and - Vṛtti : A Close Reading. [REVIEW] Journal of Indian Philosophy 38 (3):203-231.
Anne MacDonald (2011). Who is That Masked Man? Candrakīrti's Opponent in Prasannapadā I 55.11–58.13. Journal of Indian Philosophy 39 (6):677-694.
A. K. Mukherjea (1979). The Definition of Pervasion (Vyāpti) in Navya-Nyāya II. Journal of Indian Philosophy 7 (2):107-152.
A. K. Mukherjea (1976). The Definition of Pervasion (Vyāpti) in Navya-Nyāya. Journal of Indian Philosophy 4 (1-2):1-50.
Kyo Kano (2011). Sātmaka, Nairātmya, and A-Nairātmya: Dharmakīrti's Counter-Argument Against the Proof of Ātman. [REVIEW] Journal of Indian Philosophy 39 (4-5):391-410.
Krishna Chakraborty (1978). Definitions of Vyāpti (Pervasion) in Navyanyāya: A Critical Survey. [REVIEW] Journal of Indian Philosophy 5 (3):209-236.
Dan Arnold (2010). Self-Awareness ( Svasaṃvitti ) and Related Doctrines of Buddhists Following Dignāga: Philosophical Characterizations of Some of the Main Issues. [REVIEW] Journal of Indian Philosophy 38 (3):323-378.
Kiyotaka Yoshimizu (2011). How to Refer to a Thing by a Word: Another Difference Between Dignāga's and Kumārila's Theories of Denotation. Journal of Indian Philosophy 39 (4-5):571-587.
John Taber (2010). Kumārila's Buddhist. Journal of Indian Philosophy 38 (3):279-296.
Christian Coseru (2015). Taking the Intentionality of Perception Seriously: Why Phenomenology is Inescapable. Philosophy East and West 65 (1):227-248.
Added to index2011-07-20
Total downloads6 ( #494,787 of 1,938,443 )
Recent downloads (6 months)1 ( #440,814 of 1,938,443 )
How can I increase my downloads?