Udajana
Porządek świata dowodzi istnienia Boga-stwórcy i istnienia trwałego ja – i jedno, i drugie wbrew buddystom, którzy temu zaprzeczali.
Umiejscowienie
Logik Nyayi: jego „Garść kwiatów rozumu” przedstawia klasyczne indyjskie argumenty za Bogiem-stwórcą, skierowane przeciw buddystom i mimamsakom, oraz przeciw buddyjskiemu zaprzeczeniu trwałej jaźni.
Kluczowe idee
- Dowody na Boga (Ishvara)
- Obrona trwałej jaźni
- Połączenie Nyayi i Vaisheshiki
Wpływ
Pod wpływem 2
Kanada
pod wpływem
Udayana commented on Prashastapada’s exposition of Kanada’s Vaisheshika in his Kiranavali and joined its categories with Nyaya logic in one system. Udayana, Kiranavali; K. H. Potter (ed.), Encyclopedia of Indian Philosophies II (1977)
Źródło: szkic AI
Kanada › ok. 200–130 p.n.e.
Gautama Akszapada
pod wpływem
Udayana worked within the tradition of the Nyaya-sutra, writing a subcommentary on its commentaries and using its theory of inference for his proofs of God (Nyayakusumanjali). Udayana, Nyayakusumanjali; K. H. Potter (ed.), Encyclopedia of Indian Philosophies II (1977)
Źródło: szkic AI
Gautama Akszapada › ok. 120–190
Wpływ na 1
Gangeśa Kaśjapa
wpływ na
Gangesha built on Udayana’s synthesis of Nyaya and Vaisheshika and took up his proofs of God in the Tattvacintamani, the founding text of Navya-Nyaya. Gangesha, Tattvacintamani; K. H. Potter & S. Bhattacharyya (eds.), Encyclopedia of Indian Philosophies VI (1993)
Źródło: szkic AI
Gangeśa Kaśjapa › ok. 1300–1360
Krytyka
Krytykuje 2
Kumarila Bhatta
krytykuje
Udayana argued against Kumarila’s Mimamsa that the Veda needs an author, God, and that its validity derives from its source rather than being intrinsic (Nyayakusumanjali). Udayana, Nyāyakusumāñjali; K. H. Potter (ed.), Encyclopedia of Indian Philosophies II, 1977
Źródło: szkic AI
Kumarila Bhatta › ok. 590–650
Dharmakirti
krytykuje
Udayana defended an enduring self against Dharmakirti’s school, rejecting momentariness and the denial of external objects (Atmatattvaviveka) and its arguments against God (Nyayakusumanjali). Udayana, Ātmatattvaviveka; Nyāyakusumāñjali; K. H. Potter (ed.), Encyclopedia of Indian Philosophies II, 1977
Źródło: szkic AI
Dharmakirti › ok. 600–660
Dzieła
- ok. 1000Nyayakusumanjali
„Garść kwiatów rozumu”: pięć rozdziałów argumentów za istnieniem Boga przeciw buddystom, mimamsakom i innym sceptykom.
Stanowisko
Udayana fused the realist schools of Nyaya and Vaisheshika almost into one system and defended them against the Buddhists. In the Nyayakusumanjali he gave the classical Indian arguments for God (Ishvara): the world is an effect and so needs an intelligent maker; the first combination of atoms needs a guiding mind; the conventions of language and the authority of the Veda need an original author. He thus answered the Mimamsakas, for whom the Veda needs no author and God is superfluous. In the Atmatattvaviveka he attacked the Buddhist doctrines of momentariness and no-self and defended an enduring self. Gangesha built directly on his work, which prepared Navya-Nyaya.
Życie i kontekst
Udayana was a Brahmin logician from Mithila in northern Bihar, an old centre of Nyaya learning. Little is known of his life. One of his works, the Lakshanavali, bears a date corresponding to 984 CE, which places him in the late 10th century; other scholars, noting his replies to Buddhist logicians active around 1000, date him to the 11th century.
Dalsze główne dzieła
- Discernment of the Truth about the Self (Atmatattvaviveka, late 10th or 11th century)
- Lakshanavali (dated 984 CE)
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