Exploring an encounter between logical thinking and religious tolerance in India : Jayanta Bha TTa's reference to the sarvAgamaprAmANya-vAda

探索印度的逻辑思维与宗教宽容之间的相遇：Jayanta Bha TTa 参考 sarvAgamaprAmANya-vAda

基本信息

批准号：
15520046
负责人：
MARUI Hiroshi
金额：
$ 2.24万
依托单位：
The University of Tokyo
依托单位国家：
日本
项目类别：
Grant-in-Aid for Scientific Research (C)
财政年份：
2003
资助国家：
日本
起止时间：
2003 至 2004
项目状态：
已结题

项目摘要

Indian culture has been marked by the tremendous power to include a great variety of heterogeneous elements. This tendency of inclusivism is also discernible in the writings of NyAya Philosophy in which logical thinking and pluralistic world view are stressed. Among important thinkers in this context is Jayanta (=J), a poet philosopher of NyAya (the latter half of the ninth century). The central research topic is to investigate the views referred to in his NyAyamaJjarI (=NM), that all religious traditions are authentic (sarvAgamaprAmANya-vAda). The main results are as follows.(1)Scholars have wondered why J refers to those views without refuting them in spite of his strong denial of the validity of any anti-Vedic religion. My tentative answer is that J was probably aware that his arguments for the justification of the orthodox Hindu religions would not be fully convincing to anti-Vedic people, whereas he did not want to be too dogmatic and conservative.(2)The concept of "the approval by mahAjana" plays an important role in J' s justification of the Vedas, though the meaning of the word "mahAjana" should be clarified. G. Chenparathy asserts that in NM the ambiguity of that term persisted, the quantitative aspect ("a great many people") being stressed. I have shown that J seems to understand the "mahAjana" in the qualitative sense only ("great or respectable people") as far as the explicit meaning is concerned.(3)For a future extension of the present research, I have translated the substantial portion of the codanA-section of the ZlokavArttika in which the early stage of the svataHprAmANya-theory is found.(4)As a tiny step toward reconstruction of the early NyAya system of logic, I examined the relevant materials to see whether or how the concept of liGgaparAmarza is linked with the explanation of the meaning of upanaya in the NyAya's five-membered syllogism. Moreover, the detailed study was made of the precise meaning of the "six tarkas" (SaTrarkI) in NM.

印度文化的标志是包括包括各种异质元素的巨大力量。在尼亚亚哲学的著作中，这种包容主义的趋势也可以看不见，在nyaya哲学的著作中，逻辑思维和多元化的世界观受到了强调。在这种情况下，重要的思想家之一是尼亚亚（Nyaya）的诗人哲学家贾扬塔（Jayanta）（九世纪后半叶）。中心研究主题是调查其Nyayamajjari（= nm）中提到的观点，即所有宗教传统都是真实的（Sarvagamapramanya-vada）。主要结果如下。（1）学者们想知道为什么J表示这些观点而没有驳斥它们，尽管他强烈否认了任何反性宗教的有效性。我的初步答案是，J可能意识到他对东正教印度教宗教的理由的论点不会完全令人信服，但他不想太教条话和保守。（2）的概念”。 Mahajana的批准“在J的吠陀经中起着重要作用，尽管应该阐明“ Mahajana”一词的含义。 G. Chenparathy断言，在NM中，该术语的歧义持续存在，定量方面（“很多人”）受到了压力。我已经证明，就明确的含义而言，J似乎仅在定性意义上了解“ Mahajana”（“伟大或受人尊敬的人”）。（3）对于本研究的未来扩展，我已经翻译了Zlokavarttika的Codana部分的很大一部分，其中发现了Svatah-Pramanya理论的早期阶段。（4）作为重建Nyaya早期逻辑系统的一小步，我检查了相关材料是否如何看待Liggaparamarza的概念与对Nyaya五元的三段论中Upanaya的含义的解释有关。此外，详细的研究是针对NM中“六个Tarkas”（Satrarki）的确切含义进行的。