remote from the final production of the inferential belief (that there is a fire on the hill) for its falsity to infect the latter. Whatever the details may be, the fact does seem to be that Gangesa's theoretical precommitments lead him to an extremely ´ counterintuitive stance with respect to the baspanumana. Certainly, he appears to ¯ ¯ ¯ ´ lack anything like Mandanamisra's elaborate philosophical defense of the epistemo logical value of such.2 There is much more of value in Saha's book on which I have not the space here to comment. The two essays reprinted from 1986 are, perhaps, the most rewarding, but several others reinforce the main thesis that in the work of the earlier Nyaya and ¯ ´ Vaisesika thinkers there are to be found ideas of philosophical importance lost sight of by the later tradition. The greatest drawback of the book is the almost complete absence of diacritics, and some further editing to eliminate repetition across chapters would have improved its readability. Otherwise, with this volume Saha has certainly made a valuable contribution to active ongoing explorations into the character and development of Indian epistemology.3 Notes 1 See Jonardon Ganeri, The Concealed
Philosophy East and West – University of Hawai'I Press
Published: Jan 25, 2007
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