By Sue Hamilton
India has a protracted, wealthy, and numerous culture of philosophical suggestion, spanning a few and a part millennia and encompassing a number of significant non secular traditions.
during this exciting creation to Indian philosophy, the variety of Indian idea is emphasised. it's established round six faculties of notion that experience got vintage prestige. Sue Hamilton explores how the traditions have tried to appreciate the character of truth by way of internal or non secular quest and introduces distinctively Indian ideas, corresponding to karma and rebirth. She additionally explains how Indian thinkers have understood problems with fact and knowledge--issues which are additionally an incredible a part of the Western philosophical culture.
Read Online or Download Indian Philosophy: A Very Short Introduction (Very Short Introductions) PDF
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Additional resources for Indian Philosophy: A Very Short Introduction (Very Short Introductions)
The cognitive process Visual sensation occurs when there is contact between consciousness, eye, and visual object; that preliminary sensation is then identified, conceptualized, and made manifold. (Majjhima Nikāya I 111 – paraphrase) This pattern is identical for hearing, smelling, tasting, touching or thinking (six senses, including one relating to non-sensory mental activity, are recognized in Buddhism and other Indian schools of thought). Dependent origination again ‘Understanding dependent origination means one will no longer ask questions about the existence of the self, past, future, or present, such as Is it?
81- Gotama puts forward the thesis that there is a plurality of selves. The reason he gives is that there is a plurality of consciousnesses, and there also exist plurally the qualities of desire, hatred, effort, pleasure, and pain. The example or rule cited is that a plurality of consciousnesses, together with these particular qualities, indicates immaterial, eternal selves that are separate from both the mind and the body: precisely these, in other words, are the characteristics of this kind of self.
In this so-called ‘schismatic’ way began the early splintering of Buddhism into -84- different ‘schools’: their initial disciplinary differences paved the way for differences in doctrinal outlook to emerge and take root among likeminded communities. Texts refer to some 18 schools which existed in India at various stages during the 800 years or so following the death of the Buddha.