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Perception: An Essay on Classical Indian Theories of Knowledge (Clarendon Paperbacks)

1 customer review
ISBN-13: 978-0198239765
ISBN-10: 0198239769
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Editorial Reviews


"In this masterful and elegant 'essay,' B.K. Matilal probes and contrasts nyaya realism and Buddhist 'phenomenalism' as found in the mind-only school of Yogacara....An important contribution to cross-cultural philosophical studies, this work will be of interest to analytical philosophers unaware of the rigor of Indian thought and to Indian specialists interested in deepening their knowledge of Hindu and Buddhist logic."--Religious Studies Review

About the Author

Died 1991

Product Details

  • Series: Clarendon Paperbacks
  • Paperback: 456 pages
  • Publisher: Clarendon Press (February 6, 1992)
  • Language: English
  • ISBN-10: 0198239769
  • ISBN-13: 978-0198239765
  • Product Dimensions: 5.5 x 0.8 x 8.5 inches
  • Shipping Weight: 1.2 pounds
  • Average Customer Review: 5.0 out of 5 stars  See all reviews (1 customer review)
  • Amazon Best Sellers Rank: #2,869,023 in Books (See Top 100 in Books)

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18 of 18 people found the following review helpful By A Customer on November 14, 2000
Format: Paperback
This book is a superb example of comparative philosophy. It is both an excellent introduction to Indian philosophies of knowledge, albeit at a somewhat advanced level, and as a review of some of the problems germane to contemporary western epistemology. Anyone interested in the realism-antirealism debate, direct and indirect realism, conceptualism, the relationship between perception and language, as well as a defence of realism in general, will find himself equipped with a new set of intellectual tools; and perhaps the book will open debates about topics usually thought closed, such as the KK-thesis in epistemic logic. The Nyaya-Buddhist debate of classical India which this book chronicles is not entirely the same as that familiar to western-educated philosophers, but it is clearly a close cousin, as Matilal, in this as well as in his other books, makes clear. My only complaint would be that Matilal tends to ignore aspects of the doctrines of the Indian realists that might be troublesome to an analytical thinker today, such as their views on time and space, and the belief in an eternal soul. Their epistemology was intended, among other things, to buttress such theories. However, anyone familiar with the similar attempts of analytic philosophers to rescue Medieval philosophy from obscurity and in this century, as well as with the limitations of doing so, will be sympathetic with Matilal's attempts to understand an equally rich, but still as yet generally misunderstood philosophic tradition.
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