ASPECTS OF INDIAN EPISTEMOLOGY, LOGIC AND ONTOLOGY

ASPECTS OF INDIAN EPISTEMOLOGY, LOGIC AND ONTOLOGY BY Prof. Dr DAVIn FRIEDMAN Lecturer in Indian PhiLosophy at the School of Oriental and African Studies, University of London. Formerly, Professor of Sanskrit irn the Un iversity of Indonesia Part P) General and Historical Introduction Later systematic philosophy in India, emerging about the beginning of the Christian era, is of a two-fold nature. On the one hand it is a "crystallization" of its own archaic pre-systematic history and, on the other hand, a highly original and flexible attempt to clarify a number of fundamental philosophical problems which are basic in all philosophy, ancient and modern. In the crystallization the leading philosophical themes as well as the religious-cultural patterns were given. In mutual interplay and confrontation they gave r ise - as perennially recurrent "leitmotifs" or "intuitions" of Indian philosophy - to a number of basically different me taphysical systems each of which elaborated its own ontology and epistemology. Reality and knowledge became the central topics of all Indian philosophical investigation. Some of the basic themes of later Indian philosophy (including psychology and theology) may be summarized as follows; the unity of Absolute Reality and the riddle of plurality; identity and difference; eternal quietude and eternal motion; the http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png Philosophia Reformata Brill

ASPECTS OF INDIAN EPISTEMOLOGY, LOGIC AND ONTOLOGY

Philosophia Reformata, Volume 20 (1-4): 49 – Feb 20, 1956

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Publisher
Brill
Copyright
© Copyright 1956 by Koninklijke Brill NV, Leiden, The Netherlands
ISSN
0031-8035
eISSN
2352-8230
DOI
10.1163/22116117-90000902
Publisher site
See Article on Publisher Site

Abstract

BY Prof. Dr DAVIn FRIEDMAN Lecturer in Indian PhiLosophy at the School of Oriental and African Studies, University of London. Formerly, Professor of Sanskrit irn the Un iversity of Indonesia Part P) General and Historical Introduction Later systematic philosophy in India, emerging about the beginning of the Christian era, is of a two-fold nature. On the one hand it is a "crystallization" of its own archaic pre-systematic history and, on the other hand, a highly original and flexible attempt to clarify a number of fundamental philosophical problems which are basic in all philosophy, ancient and modern. In the crystallization the leading philosophical themes as well as the religious-cultural patterns were given. In mutual interplay and confrontation they gave r ise - as perennially recurrent "leitmotifs" or "intuitions" of Indian philosophy - to a number of basically different me taphysical systems each of which elaborated its own ontology and epistemology. Reality and knowledge became the central topics of all Indian philosophical investigation. Some of the basic themes of later Indian philosophy (including psychology and theology) may be summarized as follows; the unity of Absolute Reality and the riddle of plurality; identity and difference; eternal quietude and eternal motion; the

Journal

Philosophia ReformataBrill

Published: Feb 20, 1956

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