By Roger T. Simonds (auth.)
This quantity initiates a chain of yank collage courses in Phi· losophy. it's anticipated that, as party allows, volumes might be additional to the sequence, contributing to the discussion that's modern philosophy. The essays during this quantity have been written by way of the school in philosophy on the American college in the course of the educational 12 months 1970·71 and seem the following for the 1st time. In numerous modes the essays cluster round epistemological difficulties collateral with theories of clarification. In view of modern awareness to such theories, this quantity explores numerous new instructions within the clarification of habit, language, and faith. we're specifically appreciative of the secretarial counsel of Mrs. Madaline Shoemaker, whose magic grew to become many an unreadable manuscript into an intelligible essay. we're additionally thankful to overlook Maria Wilhelm for the ultimate typing of the amount, and to the workplace of the Dean for Graduate reports, the yankee collage, for encouragement and for a monetary supply towards typing costs. Barry L. Blose Harold A. Durfee David F. T. Rodier Editorial Committee T capable OF CONTENTS Preface v modern instructions THE SPIRIT of up to date AMERICAN PHILosoPHY, Roger T.
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Additional resources for Explanation: New Directions in Philosophy
4, vol. XXXIV, p. 34. 20 2. SANKARA'S EPISTEMOLOGY: A NEW DIRECTION 29 man, he comes to grips with the problem and provides a solution. He says that "there is a Self ... "25 It is "of eternal intelligence; for that very reason that it is not a product, but nothing else but the unmodified highest Brahman which ... "27 Or in other words, that Brahman is changeable and limited as man is. "28 The cause of the world's appearance and man's sense of individual Self is simply wrong knowledge, a perceptual error.
31 All distinctions are relatively valid from the point of view of the ignorant world, invalid from the standpoint of perfect knowledge. The epistemological issue in Sankara's thought is not the knowability of the relative world, but the complete relativity of the knowable world, which is not what is enduring, changeable and ultimately real. And this reality, or Brahman, is knowable in a different sense entirely. From Sankara's first premiss that all is Brahman, his other three premisses follow by reason; if Brahman is all, then Brahman is world, man, and mind.
9 A final aim and method was to refute the contrary positions of numerous other contemporary schools of thought. To this end, both testimony and reason were used. Premisses The premisses of Sankara's thought are derived from intuitionally given texts. They include statements about the Absolute, called Brahman, the world, man, and mind. As noted above, the major concerns of Sankara's thought form a rough parallel with those of Western philosophy: Sankara's Categories Categories of Western Philosophy Brahman/Absolute Metaphysics World Ontology Man Ethics Mind Epistemology In Sankara's system, there appears an identity among these four aspects of Being rarely articulated in the history of Western thought.