Results for 'Mimamsa'

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Bibliography: Mimamsa in Asian Philosophy
  1.  23
    Mīmāṃsā deontic reasoning using specificity: a proof theoretic approach.Björn Lellmann, Francesca Gulisano & Agata Ciabattoni - 2020 - Artificial Intelligence and Law 29 (3):351-394.
    Over the course of more than two millennia the philosophical school of Mīmāṃsā has thoroughly analyzed normative statements. In this paper we approach a formalization of the deontic system which is applied but never explicitly discussed in Mīmāṃsā to resolve conflicts between deontic statements by giving preference to the more specific ones. We first extend with prohibitions and recommendations the non-normal deontic logic extracted in Ciabattoni et al. from Mīmāṃsā texts, obtaining a multimodal dyadic version of the deontic logic \. (...)
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  2.  32
    Is Mīmāṃsā Epistemology Externalist?Sarju Patel - 2023 - Philosophy East and West 73 (4):958-979.
    This essay argues that whereas Mīmāṃsaka commentator Uṃvekabhaṭṭa puts forth an externalist interpretation of svataḥ prāmāṇya, the later interpretation thereof due to Pārthasārathimiśra is distinctly internalist in flavor. Specifically, it is argued that Pārthasārathimiśra's position can most aptly be construed as a form of phenomenal conservatism à la Michael Huemer, and thus that it is consistent with a form of internalism called Appearance Internalism.
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  3.  42
    Mīmāṃsā and the Problem of History in Traditional IndiaMimamsa and the Problem of History in Traditional India.Sheldon Pollock - 1989 - Journal of the American Oriental Society 109 (4):603.
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  4.  30
    Four Mīmāṃsā Views Concerning the Self’s Perception of Itself.Alex Watson - 2020 - Journal of Indian Philosophy 48 (5):889-914.
    The article concerns a mediaeval Indian debate over whether, and if so how, we can know that a self exists, understood here as a subject of cognition that outlives individual cognitions, being their common substrate. A passage that has not yet been translated from Sanskrit into a European language, from Jayanta Bhaṭṭa’s Nyāyamañjarī, ‘Blossoms of Reasoning’, is examined. This rich passage reveals something not yet noted in secondary literature, namely that Mīmāṃsakas advanced four different models of what happens when the (...)
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  5. The mīmāṃsā theory of self-recognition.John A. Taber - 1990 - Philosophy East and West 40 (1):35-57.
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  6.  67
    Mīmāṃsā deontic logic: proof theory and applications.Agata Ciabattoni, Francesco Antonio Genco, Björn Lellmann & Elisa Freschi - 2015 - In Hans De Nivelle (ed.), Automated Reasoning with Analytic Tableaux and Related Methods. Springer. pp. 323--338.
  7.  3
    Mīmāṁsā Philosophy of Language.Ujjwala Panse - 2002 - Delhi: Sri Satguru Publications.
    The Book Is The First Of Its Kind To Study The Purvamimamsa System From The Point Of View Of Philosophy Of Language. It Contains Three Lectures On The Subject-Theory Of Language, Function Of Grammar And The Role Of Speaker`S Intention In Verbal Understanding.
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  8.  6
    Studies in Mimamsa.Maònòdana Miâsra & R. C. Dwivedi (eds.) - 2016 - Delhi: Motilal Banarsidass.
    Festschrift honoring Mandana Misra, b. 1929, Sanskrit philosopher; comprises articles chiefly on Mimamsa school in Hindu philosophy.
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  9. Brahma-Mïmämsä, Jijñäsädhikarana.H. N. RAGHAVENDRACHAR - 1965
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  10.  37
    The mīmāmsā concept of Dharma.N. S. Junankar - 1982 - Journal of Indian Philosophy 10 (1):51-60.
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  11.  12
    Brahma-Mïmämsä, Jijñäsädhikarana. [REVIEW]J. H. P. - 1969 - Review of Metaphysics 22 (4):762-763.
    This is the first of a proposed fifty volumes of the Brahma-Mïmämsä, inquiry into the Vedas and the highest reality, Brahman. The author is a follower of the last great innovator in Indian philosophy, Madhva. Thus his inquiry into Brahman is an exposition of the philosophy of Madhva, but since Madhva sought to present and reject the views of the previous commentators, Raghavendrachar's work treats the other two great Vedanta commentators, Samkara and Ramanuja. Samkara's view is considered generally to be (...)
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  12.  34
    Purva-Mimamsa in its Sources. [REVIEW]K. P. L. & Ganganatha Jha - 1943 - Journal of Philosophy 40 (21):585.
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  13. Mīmāmsā Contribution to Language Studies.K. Kunjunni Raja - 1988 - Dept. Of Sanskrit, University of Calicut.
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  14.  33
    The Mimamsa Conception of Life.G. Sundara Ramaiah - 1993 - Social Philosophy Today 9:341-348.
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  15.  41
    Deontic Paradoxes in Mīmāṃsā Logics: There and Back Again.Kees van Berkel, Agata Ciabattoni, Elisa Freschi, Francesca Gulisano & Maya Olszewski - 2023 - Journal of Logic, Language and Information 32 (1):19-62.
    Centered around the analysis of the prescriptive portion of the Vedas, the Sanskrit philosophical school of Mīmāṃsā provides a treasure trove of normative investigations. We focus on the leading Mīmāṃsā authors Prabhākara, Kumārila and Maṇḍana, and discuss three modal logics that formalize their deontic theories. In the first part of this paper, we use logic to analyze, compare and clarify the various solutions to the _śyena_ controversy, a two-thousand-year-old problem arising from seemingly conflicting commands in the Vedas. In the second (...)
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  16. Introduction to the Purva mimamsa.Pashupatinath Shastri - 1923 - Calcutta: [A.N. Bhattacharya].
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  17.  6
    Brahma-Mimamsa. Vol. I. [REVIEW]S. K. Saksena - 1968 - Philosophy East and West 18 (1/2):106.
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  18.  26
    Hindu-Mimamsa against scriptural evidence on God.Purusottama Bilimoria - 1989 - Sophia 28 (1):20-31.
  19.  24
    When Texts Clash: Mīmāṃsā Thinkers on Conflicting Prescriptions and Prohibitions.Shishir Saxena - 2020 - Journal of Indian Philosophy 48 (3):467-501.
    The Mīmāṃsā mission of disambiguating Vedic texts led the thinkers of the tradition to confront several instances of apparently conflicting Vedic commands. Consider the two cases: ‘give alms daily’ vs ‘do not give alms during ritual X’, and ‘never harm another’ vs ‘sacrifice an animal during ritual Y’. Each command in these two cases is derived from the Vedas and Mīmāṃsā authors thus attempted to resolve such cases of deontic conflict by putting forth hermeneutic solutions, without taking recourse to any (...)
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  20.  23
    Pūrva-Mīmāṁsā in its Sources. [REVIEW]K. P. L. - 1943 - Journal of Philosophy 40 (21):585-586.
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  21.  39
    Studies on Bhartṛhari, 9: Vākyapadīya 2.119 and the Early History of Mīmāṃsā.Johannes Bronkhorst - 2012 - Journal of Indian Philosophy 40 (4):411-425.
    This article argues that in early Mīmāṃsā the view was current that there are objects in the world corresponding to all words of the Sanskrit language. Evidence to that effect is primarily found in passages from Bhartṛhari’s works, and in some classical Nyāya texts. Interestingly, Śabara’s classical work on Mīmāṃsā has abandoned this position, apparently for an entirely non-philosophical reason: the distaste felt for the newly arising group of Brahmanical temple-priests.
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  22.  9
    Introduction to the Mimamsa sutras of Jaimini.Mohan Lal Sandal - 1923 - New York: AMS Press. Edited by Mohan Lal Sandal.
    Issued with Sandal, M. L. Introduction to the Mimamsa sutras of Jaimini. New York, [1979].
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  23.  6
    Chapter XIV. Pūrva Mīmaṁsā.Charles A. Moore & Sarvepalli Radhakrishnan - 1957 - In Charles A. Moore & Sarvepalli Radhakrishnan (eds.), A Source Book in Indian Philosophy. University of Hawaii Press. pp. 486-505.
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  24.  11
    Smr̥tiyoṃ Meṃ Ācāra-Mīmāṃsā: Manu, Yājñavalkya Aura Pārāśara-Smr̥ti Ke Sandarbha Meṃ.Ushā Jośī Śarmā - 2012 - Satyam Pabliśiṅga Hāūsa.
    On Hindu ethics and code of conduct in Hindu smr̥tis.
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  25.  13
    Studies in MīmāṃsāStudies in Mimamsa.Francis X. Clooney & R. C. Dwivedi - 1998 - Journal of the American Oriental Society 118 (1):151.
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  26.  30
    Xunzi and Mimamsa on the Source and Ground of Ritual: An Analogical Argument.Alexus McLeod - 2018 - Philosophy East and West 68 (3):737-761.
    In recent years, there have been debates surrounding various aspects of the early Confucian philosopher Xunzi's view on ritual as a specific core element of his ethical thought.1 One of the main questions concerns the source of ritual. Is ritual something that humans discover in the world, or is it instead something they create? That is, does Xunzi offer a realist or a conventionalist view of ritual? The answer to this question is of great import for understanding the thought of (...)
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  27.  26
    Deontic Concepts and Their Clash in Mīmāṃsā: Towards an Interpretation.Elisa Freschi & Matteo Pascucci - 2021 - Theoria 87 (3):659-703.
    The article offers an overview of the deontic theory developed by the philosophical school of Mīmāṃsā, which is, and has been since the last centuries BCE, the main source of normative concepts in Sanskrit thought. Thus, the Mīmāṃsā deontics is interesting for any historian of philosophy and constitutes a thought-provoking occasion to rethink deontic concepts, taking advantage of centuries of systematic reflections on these topics. Some comparison with notions currently used in Euro-American normative theories and metaethical principles is offered in (...)
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  28.  25
    A Formalism to Specify Unambiguous Instructions Inspired by Mīmāṁsā in Computational Settings.Bama Srinivasan & Ranjani Parthasarathi - 2022 - Logica Universalis 16 (1):27-55.
    Mīmāṁsā, an Indian hermeneutics provides an exhaustive methodology to interpret Vedic statements. A formalism namely, Mīmāṁsā Inspired Representation of Actions has already been proposed in a preliminary manner. This paper expands the formalism logically and includes Syntax and Semantics covering Soundness and Completeness. Here, several interpretation techniques from Mīmāṁsā have been considered for formalising the statements. Based on these, instructions that denote actions are categorized into positive and prohibitive unconditional imperatives and conditional imperatives that enjoin reason, temporal action and goal. (...)
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  29.  59
    Duty and Sacrifice: A Logical Analysis of the Mīmāṃsā Theory of Vedic Injunctions.Elisa Freschi, Andrew Ollett & Matteo Pascucci - 2019 - History and Philosophy of Logic 40 (4):323-354.
    The Mīmāṃsā school of Indian philosophy has for its main purpose the interpretation of injunctions that are found in a set of sacred texts, the Vedas. In their works, Mīmāṃsā authors provide some of the most detailed and systematic examinations available anywhere of statements with a deontic force; however, their considerations have generally not been registered outside of Indological scholarship. In the present article we analyze the Mīmāṃsā theory of Vedic injunctions from a logical and philosophical point of view. The (...)
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  30.  30
    Philosophy and Vedic Exegesis in the Mimamsa.Johannes Bronkhorst - 1997 - Poznan Studies in the Philosophy of the Sciences and the Humanities 59:359-372.
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  31. Hemacandra's Pramana-Mimamsa Text and Translation with Critical Notes.Disciple of Devacandra Hemacandra, Satkari Mukhopadhyaya & Nathmal Tatia - 1970 - Tara Publications.
     
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  32. Structuring the Chaos: Bhāṭṭa Mīmāṃsā Hermeneutics as Depicted in Rāmānujācārya's Śāstraprameyapariccheda. Critical Edition and Annotated Translation of the Forth Section.Elisa Freschi - 2008 - East and West 58:157--184.
     
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  33.  9
    Wie orthodox ist die Mīmāṁsā? Eine Studie zum Traditionalismus eines indischen philosophischen Systems.Lars Göhler - 1993 - Archiv für Geschichte der Philosophie 75 (3):286-298.
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  34.  54
    (Close) the Door, the King (Is Going): The Development of Elliptical Resolution in Bhāṭṭa Mīmāṃsā.Malcolm Keating - 2017 - Journal of Indian Philosophy 45 (5):911-938.
    This paper examines three commentaries on the Śabdapariccheda in Kumārila Bhaṭṭa’s Ślokavārttika, along with the the seventeenth century Bhāṭṭa Mīmāṃsā work, the Mānameyodaya. The focus is the Mīmāṃsā principle that only sentences communicate qualified meanings and Kumārila’s discussion of a potential counter-example to this claim–single words which appear to communicate such content. I argue that there is some conflict among commentators over precisely what Kumārila describes with the phrase sāmarthyād anumeyetvād, although he is most likely describing ellipsis completion through arthāpatti. (...)
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  35.  6
    Duty, Language and Exegesis in Prābhākara Mīmāṃsā: Including an Edition and Translation of Rāmānujācārya's Tantrarahasya, Śāstraprameyapariccheda.Elisa Freschi - 2012 - BOSTON: BRILL. Edited by Rāmānujācārya.
    The book is an introduction to key concepts of Indian Philosophy, seen from the perspective of the influential school of Pr?bh?kara M?m??s? (flourished from the 7th until the 20th c. AD). It includes the edition and translation of R?m?nuj?c?rya's ??straprameyapariccheda.
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  36.  11
    Śabdaprāmāṇyam in Śabara and Kumārila: Towards a Study of the Mīmāṃsā Experience of Language.Francis X. D'Sa - 1980
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  37.  36
    Understanding Prescriptive Texts: Rules and Logic as Elaborated by the Mīmāṃsā School.Elisa Freschi, Agata Ciabattoni, Francesco A. Genco & Björn Lellmann - 2017 - Journal of World Philosophies 2 (1):47-66.
    The Mīmā ṃ sā school of Indian philosophy elaborated complex ways of interpreting the prescriptive portions of the Vedic sacred texts. The present article is the result of the collaboration of a group of scholars of logic, computer science, European philosophy and Indian philosophy and aims at the individuation and analysis of the deontic system which is applied but never explicitly discussed in Mīmā ṃ sā texts. The article outlines the basic distinction between three sorts of principles —hermeneutic, linguistic and (...)
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  38.  22
    Śabdaprāmānyam in Śabara and Kumārila: Towards a Study of the Mīmāṃsā Experience of Language.Francis X. D'sa - 1983 - Philosophy East and West 33 (4):407-410.
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  39.  42
    On recognition and self: a discussion based on Nyāya, Mīmāṃsā and Buddhism.Wenli Fan - 2017 - Asian Philosophy 27 (4):292-308.
    The phenomenon of recognition is a point of contention in the debate between the orthodox Hindus and Buddhists on whether the self exists. The Hindus, including Naiyāyikas and Mīmāṃsakas, argue that recognition evidences the existence of the self, while Buddhist philosopher Śāntarakṣita maintains that there is no self and recognition should be explained in another way. This article examined two disputes, focusing on the two subsidiary aspects of a recognition: memory and self-recognition. For Hindus, it is the existence of the (...)
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  40.  49
    Novelty of form and novelty of substance in seventeenth century mīmāmsā.Lawrence McCrea - 2002 - Journal of Indian Philosophy 30 (5):481-494.
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  41.  25
    Mānameyodaya of Nārāyaṇa (An Elementary Treatise on the Mīmāṃsā)Manameyodaya of Narayana.Wilhelm Halbfass, C. Kunhan Raja & S. S. Suryanarayana Sastri - 1976 - Journal of the American Oriental Society 96 (3):462.
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  42.  8
    A Formalism for Action Representation Inspired by Mīmāṁsā.Ranjani Parthasarathi & Bama Srinivasan - 2012 - Journal of Intelligent Systems 21 (1):45-77.
    . This paper endeavors to formalize imperatives that convey actions. Imperatives, unlike propositions, do not hold the value of true or false. Peter Vranas proposed an alternate logical formalism in the literature of imperative logic with three values, namely: Satisfaction (), Violation () and Avoidance (). Although this formalism takes into account the conditional imperatives, it does not address imperatives from the perspective of actions. According to Mīmāṁsā, the prime motive of an imperative is to carry out action so as (...)
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  43.  44
    Knowledge and Independent Checks in Mīmāṃsā.Nilanjan Das - 2022 - Oxford Studies in Epistemology 7:15-47.
    This chapter is about a classical Indian debate about the Independent Check Thesis, the thesis that, if an agent is to rationally believe (or judge) that she knows that p, she must rely on some source of information that provides her independent evidence about the truth or reliability of her belief (or judgement) that p. While some Buddhists and Nyāya philosophers defended this thesis, the Bhāṭṭa Mīmāṃsakas rejected it. Here, I reconstruct the Bhāṭṭa Mīmāṃsakas’ arguments against the Independent Check Thesis. (...)
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  44.  25
    Mīmāṃsānyāyasaṅgraha: A Compendium on the Principles of Mīmāṃsā by Mahādeva Vedāntin.Elisa Freschi - 2017 - Philosophy East and West 67 (2):575-580.
    The Purpose of the Mīmāṃsānyāyasaṅgraha and Its TranslationSome of the criticism frequently seen in book reviews is due to the reviewer's desire to have read something else. Indeed, I do not wish to judge James Benson's Mīmāṃsānyāyasaṅgraha: A Compendium on the Principles of Mīmāṃsā from the standpoint of what I would have written if I had been in his place. And thus, I will start by outlining his work and the goals he had in mind.The central part of this extensive (...)
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  45.  45
    The theory of the sentence in Pūrva Mīmāṃsā and Western philosophy.John A. Taber - 1989 - Journal of Indian Philosophy 17 (4):407-430.
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  46. Of intrinsic validity: A study on the relevance of purva mimamsa.Daniel Anderson Arnold - 2001 - Philosophy East and West 51 (1):26-53.
    The Mīmāṃsāka doctrine of "svatah prāmānya" has seldom been given the serious philosophical attention it deserves. This doctrine in fact grows out of a sophisticated critique of epistemological foundationalism. This critique, as well as the larger project that it serves, has striking similarities with the philosophical project advanced in William Alston's "Perceiving God". A comparison of the two helps to highlight the strengths and the problems of both projects, and shows, perhaps more importantly, that the Mīmāṃsāka doctrine is in fact (...)
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  47. Devatādhikaraṅa: A theological debate in the Mīmāṃsā and Vedānta traditions.Francis X. Clooney - 1989 - Journal of Indian Philosophy 16:277-98.
     
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  48.  62
    Pragmatism and Anti-Essentialism in the Construction of Dharma in MĪMĀMSĀ SŪTRAS7.1.1–12.Francis X. Clooney - 2004 - Journal of Indian Philosophy 32 (5-6):751-768.
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  49.  8
    Thinking Ritually: Rediscovering the Pūrva Mīmāṃsā of JaiminiThinking Ritually: Rediscovering the Purva Mimamsa of Jaimini.Frederick M. Smith & Francis X. Clooney - 1993 - Journal of the American Oriental Society 113 (1):141.
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  50.  8
    Hermeneutics and Language in Pūrva Mīmāṃsā: A Study in Sābara Bhāṣya.John Taber & Othmar Gachter - 1985 - Philosophy East and West 35 (2):215.
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