Dear colleagues,

I am travelling now and so cannot check this, however, I have a note to
the effect that `anavasthaa' is mentioned as a fault in Pata~njali's
Mahaabhaa.sya to A 2.1.1. My source is Esther Solomon's Indian
Dialectics 1976 p. 29. (I failed to note whether the page is in the
first volume or in the second.)

Best wishes,
Brendan


On 2024-06-04 06:18, Franco via INDOLOGY wrote:
> Dear Howard,
> The earliest surviving example is probably in the Vigrahavyavartani, where 
> the possibility of pramanas being proved by other pramanas is rejected 
> because this would lead to an infinite regress. Most scholars think that 
> Nagarjuna argues there agains the Nyaya, but I take the opponent to be an 
> Abhidharmika.
> Best wishes,
> Eli
>
> Sent from my iPad
>
>> On 04.06.2024, at 11:05, Howard Resnick via INDOLOGY 
>> <[email protected]> wrote:
>>
>> Dear Scholars,
>>
>> Does the nyāya system speak about the problem of an infinite regress of 
>> proofs? Aristotle famously identifies and then avoids this problem through 
>> the notion of a self-evident foundation or starting point of knowledge. In 
>> Western epistemology, this strategy is often called foundationalism.
>>
>> Is there anything at all similar or analagous in nyāya or other Indian 
>> schools? The Caitanya-caritāmṛta several times affirms that the Veda is 
>> ’self-evident’, svataḥ pramāṇa, but the term is not used there as a general 
>> or secular epistemic strategy. Is the CC simply repeating a well-known 
>> epistemic principle?
>>
>> All help will be greatly appreciated.
>>
>> Thanks!
>> Howard
>>
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--

Brendan S. Gillon                       email: [email protected]
Department of Linguistics
McGill University                       tel.:  001 514 398 4868
1085, Avenue Docteur-Penfield
Montreal, Quebec                        fax.:  001 514 398 7088
H3A 1A7  CANADA

webpage: http://webpages.mcgill.ca/staff/group3/bgillo/web/


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