<abstract xmlns="http://www.w3.org/1999/xhtml">

<p>In the paper, the author addresses the question of Dharmakīrti’s philosophical identity afresh. While acknowledging both the elements, external realism of Sautrāintika and idealism of Yogācāra, the author does disagree with the claim which is sometimes made, that Dharmakīrti’s idealism as his ultimate position and accepts realism only at conventional level. The author shows how Dharmakīrti in <italic>Pramāṇavārttika</italic> oscillates between the two positions and that he must have been attracted to both the positions for different reasons. He was attracted to idealism from critical point of view, when he was critical about the limitations of Sautrāntika realism (which itself can be called critical realism). He was attracted to realism for its capacity to explain the diverse phenomena and lead human beings to their goals. The author denies the claim made by some scholars that Dharmakīrti’s idealism can be called just an epistemic one. He argues that it did have a metaphysical dimension which is hard to defend. The author shows that Dharmakīrti’s idealist stance has adverse implications to the realist epistemology and logic which constitute his mainstream position; the implications, which Dharmakīrti does not take up for discussion.</p>
</abstract>

In the paper, the author addresses the question of Dharmakīrti’s philosophical identity afresh. While acknowledging both the elements, external realism of Sautrāintika and idealism of Yogācāra, the author does disagree with the claim which is sometimes made, that Dharmakīrti’s idealism as his ultimate position and accepts realism only at conventional level. The author shows how Dharmakīrti in Pramāṇavārttika oscillates between the two positions and that he must have been attracted to both the positions for different reasons. He was attracted to idealism from critical point of view, when he was critical about the limitations of Sautrāntika realism (which itself can be called critical realism). He was attracted to realism for its capacity to explain the diverse phenomena and lead human beings to their goals. The author denies the claim made by some scholars that Dharmakīrti’s idealism can be called just an epistemic one. He argues that it did have a metaphysical dimension which is hard to defend. The author shows that Dharmakīrti’s idealist stance has adverse implications to the realist epistemology and logic which constitute his mainstream position; the implications, which Dharmakīrti does not take up for discussion.

Dharmakīrti’s Dual Philosophical Identity

Studia Humana

This work is licensed under the Creative Commons Attribution 4.0 International License.

{"article-title":"Dharmakīrti\u2019s Dual Philosophical Identity"}

In the paper, the author addresses the question of Dharmakīrti’s philosophical identity afresh. While acknowledging both the elements, external realism of...

Dharmakīrti’s Dual Philosophical Identity

Publié en ligne: 29 mars 2023

Pages: 62 - 77

DOI: https://doi.org/10.2478/sh-2023-0006

Mots clés
Sautrāntika, realism, Yogācāra, idealism, epistemic idealism, metaphysical idealism, latent impressions, stance

© 2023 Pradeep P. Gokhale et al., published by Sciendo

This work is licensed under the Creative Commons Attribution 4.0 International License.

Dharmakīrti’s Dual Philosophical Identity

Publié en ligne: 29 mars 2023

Pages: 62 - 77

DOI: https://doi.org/10.2478/sh-2023-0006

Mots clésSautrāntika, realism, Yogācāra, idealism, epistemic idealism, metaphysical idealism, latent impressions, stance

© 2023 Pradeep P. Gokhale et al., published by Sciendo

This work is licensed under the Creative Commons Attribution 4.0 International License.

Mots clés
Sautrāntika, realism, Yogācāra, idealism, epistemic idealism, metaphysical idealism, latent impressions, stance