The aim of this paper is to clarify how Śālikanātha’s epistemology can be distinguished from that of Dharmakīrti, especially in terms of their respective views on cognitive form (ākāra). It has been pointed out that Śālikanātha’s tripuṭī theory and svayaṃprakāśa theory are very close to Dharmakīrti’s epistemology. However, it remains questionable if Śālikanātha, who belongs to the Prābhākara branch of the Mīmāṃsā and is therefore a nirākāravādin, can subscribe to notions that Dharmakīrti developed on the basis of sākāravāda. The present (...) paper concludes that Śālikanātha agrees with Dharmakīrti in assuming that a single cognition consists of three parts; unlike Dharmakīrti, however, Śālikanātha puts emphasis on the difference between these parts, especially between the cognition and its form, on the ground that the cognitive form belongs to the external thing, and not to the cognition (nirākāravāda). In Dharmakīrti’s epistemology, the cognitive form belongs to cognition (sākāravāda); in the ultimate level, there remains no difference between the three parts. (shrink)

東北大震災という巨大災害の体験を下に、ヨブ記やカント、ハイデガーやレヴィナスの思想を再考し、「認識のかなた」としての「人...

Kōzō to kaishaku -- Ei-Bei tetsugaku nyūmon -- Bākure ni okeru shisō taiken -- Ryōkai ni teuite -- Gendai ni okeru sonzai no mondai.

dai 1-kan. Zen no kenkyū -- dai 2-kan. Jikaku ni okeru chokkan to hansei -- dai 3-kan. Ishiki no mondai ; Geijutsu to dōtoku -- dai 4-kan. Hataraku mono kara miru mono e -- dai 5-kan. Ippansha no jikakuteki taikei -- dai 6-kan. Mu no jikakuteki gentei -- dai 7-kan. Tetsugaku no konpon mondai ; Tetsugaku no konpon mondai zokuhen -- dai 8-11-kan. Tetsugaku ronbunshū -- dai 12-kan. Zoku Shisaku to taiken ; "Zoku Shisaku to taiken" igo ; (...) Nihon bunka no mondai ; Hoi -- dai 13-kan. Shōhen, nōto -- dai 14-kan. Kōen hikki -- dai 15-kan. Kōgi -- dai 16-kan. Shoki sōkō, nōto hoi -- dai 17-kan. Nikki -- dai 18-kan. Shokanshū -- dai 19-kan. Shokanshū, shin hoi, nenpu, sōmokuroku -- [20] Furoku. (shrink)