Titlebook: Indian Philosophy of Religion; Roy W. Perrett Book 1989 Kluwer Academic Publishers 1989 Buddhism.Hinduism.Religion.idea.knowledge.philosop

宽大

GORGE

n tradition. In particular, it is all too customary to ignore the rich fund of concepts and arguments supplied by the Indian religious tradition. This is a pity, for it gratuitously impoverishes the scope of much contemporary philosophy of religion and precludes the attainment of any insights into I

Intervention

Introduction,, for it gratuitously impoverishes the scope of much contemporary philosophy of religion and precludes the attainment of any insights into Indian religions comparable to those that the clarity and rigour of analytic philosophy has made possible for the Judaeo-Christian tradition.

EVICT

Some Varieties of Indian Theological Dualism, cause His nonexistence. God’s creatures have . existence; God’s non-existence would entail their non-existence. The notion of Classical Monotheism will receive further discussion below. My concern here is with the theological dualism of two Indian theologian-philosophers, Rāmānuja and Madhva.

patriarch

The Concepts of Self and Freedom in Buddhism,unable to give a satisfactory account of human action and responsibility, not to speak of problems such as knowledge and freedom. Such criticisms were directed at him by his contemporaries as well as by some classical and modern writers on Buddhism.

到婚嫁年龄

敲诈

Trypsin

Reflections on the Sources of Knowledge in the Indian Tradition,ption of the absence of something) and analogy or perceptual recognition based in part on prior verbal testimony. The most striking difference from typical Western treatments of epistemology is the inclusion of this last.

怒目而视

,On the Idea of Authorless Revelation (Apaurusṣeya),e the threat of spiritual and moral nihilism. Is a religion a religion if it is faced, in its fundamentals, with spiritual and moral bankruptcy? And in the absence of a personal God, where would one turn to countenance this threat?

使绝缘