TY  - BOOK
AU  - Arnold,Daniel Anderson
TI  - Buddhists, brahmins, and belief: epistemology in South Asian philosophy of religion 
SN  - 0231507798
AV  - BQ4440 .A76 2005eb
U1  - 121/.0954 22
PY  - 2005///
CY  - New York
PB  - Columbia University Press
KW  - Knowledge, Theory of (Buddhism)
KW  - Mimamsa
KW  - Mādhyamika (Buddhism)
KW  - Knowledge, Theory of
KW  - Théorie de la connaissance (Bouddhisme)
KW  - Mīmāmsā
KW  - Mādhyamika (Bouddhisme)
KW  - Théorie de la connaissance
KW  - epistemology
KW  - aat
KW  - PHILOSOPHY
KW  - Epistemology
KW  - bisacsh
KW  - RELIGION
KW  - Buddhism
KW  - General
KW  - fast
KW  - gnd
KW  - Madhjamika-Schule
N1  - Includes bibliographical references (pages 219-305) and index; pt. 1: Buddhist Foundationalism -- pt. 2: The Reformed Epistemology of Purva Mimamsa -- pt. 3: The Metaphysical Arguments of Madhyamaka
N2  - In Buddhists, Brahmins, and Belief, Dan Arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis - developed in conversation with modern Western philosophers like William Alston and J.L. Austin - offers an innovative reinterpretation of the Indian philosophical tradition, while suggesting that pre-modern Indian thinkers have much to contribute to contemporary philosophical debates. In logically distinct ways, Purva Mimamsa and Candrakirti's Madhyamaka opposed the influential Buddhist school of thought that emphasized the foundational character of perception. Arnold argues that Mimamsaka arguments concerning the "intrinsic validity" of the earliest Vedic scriptures are best understood as a critique of the tradition of Buddhist philosophy stemming from Dignaga. Though often dismissed as antithetical to "real philosophy," Mimamsaka thought has affinities with the reformed epistemology that has recently influenced contemporary philosophy of religion. Candrakirti's arguments, in contrast, amount to a principled refusal of epistemology. Arnold contends that Candrakirti marshals against Buddhist foundationalism an approach that resembles twentieth-century ordinary language philosophy - and does so by employing what are finally best understood as transcendental arguments. The conclusion that Candrakirti's arguments thus support a metaphysical claim represents a bold new understanding of Madhyamaka
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ER  -