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  1. 2 Folia Philosophica

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  1. 2 Glinicka M. B.

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Is Our Perception Wordstained? The Analysis of Prameya-kamala-mārtaṇḍa 1.3. and 1.10

100%
Glinicka M. B.
Folia Philosophica
|
2018
|
vol. 39
EN
The aim of the article is to analyse Prabhācandra’s treatise in Sanskrit entitled Prameya-kamala-mārtaṇḍa [PKM] 1.3. and 1.10, one of the main Jain philosophical texts (11th c. CE), in order to investigate the author’s view on the relationship between sensory and verbal cognition. Prabhācandra refers to the thought of Bhartṛhari (5th c. CE), pioneer of the Indian philosophy of language, who formulated his original vision of the role of language in cognitive processes, as well as to the proponents of monistic standpoint, who are considered to be his followers. The translation and interpretation of PKM’s passages are crucial to finding an answer to the following questions: is the language for Prabhācandra necessary to make cognition complete or are there any intersection spheres of these two kinds of cognition?
PL
  Celem artykułu jest analiza sanskryckiego traktatu Prabhaczandry, zatytułowanego Prameja-kamala-martanda [PKM] 1.3. i 1.10., jednego z głównych filozoficznych tekstów dżinijskich (XI w.), w celu zbadania stanowiska autora w kwestii relacji pomiędzy poznaniem zmysłowym i językowym. Prabhaczandra odwołuje się do myśli Bhartryhariego (V w.), pioniera w dziedzinie indyjskiej filozofii języka, który zaprezentował oryginalną wizję roli języka w procesach poznawczych, a także do monistów, którzy uważani są za jego następców. Tłumaczenie i interpretacja fragmentów PKM są kluczowe dla znalezienia odpowiedzi na następujące pytanie: Czy język jest dla Prabhaczandry niezbędny dla pełni poznania? Oraz: Czy istnieją jakieś punkty, w których obie sfery się przecinają?
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The Boundaries of Scriptural Cognition. The Examination of śruta-jñāna in its relation to mati-jñāna on the basis of Tattvârtha-sūtra-rāja-vārttika by Akalaṅka

100%
Glinicka M. B.
Folia Philosophica
|
2019
|
vol. 41
57-86
EN
The aim of the article is to analyze the chosen passages of Akalaṅka’s Tattvârtha-sūtra-rāja-vārttika (8th c. CE) (mainly RVār 1.9, 20 and 26) in order to find an answer to a question: what are the boundaries of śruta-jñāna (‘scriptural cognition’), especially with reference to mati-jñāna’s (‘sensory cognition’) way of functioning? It aims at indicating particular aspects of relation between these two cognitions, basically the cause and effect order, the overlapping scopes of these two cognitions, a possibility of their erroneousness and various means of their attainment. These four issues could be taken into consideration in order to feature both of them in their mutual references. I attach the short analysis of Jinabhadra Gaṇi’s (6/7th c. CE) Viśeṣâvaśyaka-bhāṣya’s passages to shed light, in contrast, on the other Jain text – anteceding Akalaṅka’s treatise – in which this issue has been undertaken and thus to reveal rudimentary cohesion and coherence within the Jain system of thought.
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