Agora思想的公共广场

J. N. 莫汉蒂

1928–2023

初步了解有意简化——人物介绍讲得更多

印度古典思想家对知识、真理与意义的论证，与西方哲学家同样严谨；现象学与正理派可以相互学习。

定位

南亚与藏传哲学 · 南亚 · 认识论, 逻辑学, 语言, 心灵与意识

出身克塔克的哲学家，在加尔各答学习新正理派，在哥廷根获得博士学位，先后任教于加尔各答、俄克拉何马、纽约和天普大学；他研究胡塞尔的意义理论与甘盖沙的真理论，并论证印度古典思想是理性的论证，而不只是灵性的教诲。

核心思想

  • 胡塞尔的意义理论
  • 甘盖沙与正理派的真理论
  • 印度思想中的理性与传统
  • 意向性与先验哲学

在星图中打开

影响

受影响于 2

  • 戈特洛布·弗雷格

    受其影响

    Mohanty used Frege’s distinction of sense and reference to compare him with Husserl, arguing in Husserl and Frege (1982) that Husserl reached it independently. J. N. Mohanty, Husserl and Frege (1982)

    依据: AI 草稿

    戈特洛布·弗雷格 › 1848–1925

  • 埃德蒙德·胡塞尔

    受其影响

    Mohanty defended Husserl’s theory of meaning – meanings as ideal entities intended by consciousness, not psychological events – in Edmund Husserl’s Theory of Meaning (1964). J. N. Mohanty, Edmund Husserl’s Theory of Meaning (1964); The Philosophy of Edmund Husserl (2008)

    依据: AI 草稿

    埃德蒙德·胡塞尔 › 1859–1938

作品

  • 1966甘盖沙的真理论

    对新正理派奠基之作、甘盖沙《真理如意宝珠》中论真理（pramanyavada）一节的校订、翻译与分析，并附长篇导论，将其与现代真理理论相比较。

  • 1992印度思想中的理性与传统

    一部关于印度古典哲学中认识论、逻辑与本体论的论著，论证其各学派彼此进行理性论辩，而不只是某种灵性传统的表达。

立场

Mohanty worked in two fields that he saw as connected. In phenomenology he defended Husserl’s theory of meaning: meanings are ideal entities, not psychological events, and consciousness is intentional, directed towards objects through such meanings. In “Husserl and Frege” (1982) he argued that Husserl had arrived at the distinction between sense and reference and at his critique of psychologism independently of Frege, against the view that Frege’s review of 1894 converted him. In Indian philosophy he took the Nyaya school seriously as a theory of knowledge: his study of Gangesha examined the debate over whether the truth of a cognition is known intrinsically or only through further cognitions, and showed its relevance to modern theories of truth. In “Reason and Tradition in Indian Thought” (1992) he argued that classical Indian philosophy is a tradition of rational argument; the goal of liberation is a value it serves, but it does not determine the validity of its arguments. He also compared the transcendental subject of phenomenology with Indian conceptions of consciousness and the self, without reducing one to the other.

生平与背景

Jitendra Nath Mohanty was born on 26 September 1928 in Cuttack, Odisha. He studied philosophy at Presidency College and the University of Calcutta, and alongside his university studies he learned Navya-Nyaya, the “new logic” of classical Indian philosophy, with a traditional pandit. He then went to Göttingen, where he took his doctorate in 1954. He taught at the University of Calcutta and at the University of Burdwan and in 1970 moved to the United States, first to the University of Oklahoma, later to the New School for Social Research in New York and to Temple University in Philadelphia, where he taught for many years. He was a leading voice in Husserl scholarship and in comparative philosophy. In his autobiography “Between Two Worlds: East and West” (2002) he described his life between the Indian and the European traditions. He died on 7 September 2023.

其他主要作品

  • Edmund Husserl’s Theory of Meaning (1964)
  • Gaṅgeśa’s Theory of Truth (1966)
  • Husserl and Frege (1982)
  • Transcendental Phenomenology: An Analytic Account (1989)
  • Reason and Tradition in Indian Thought (1992)
  • Classical Indian Philosophy (2000)
  • The Philosophy of Edmund Husserl: A Historical Development (2008)

来源: Wikipedia · Wikidata

截至 2026年11月 · 来源 · 改进本页 · Agora 是如何制作的

在星图中打开