Roy Perrett - Academia.edu (original) (raw)
Papers by Roy Perrett
1. Some varieties of Indian theological dualism.- 2. From the fabric to the weaver?.- 3. Religion... more 1. Some varieties of Indian theological dualism.- 2. From the fabric to the weaver?.- 3. Religions as failed theodicies: atheism in Hinduism and Buddhism.- 4. Scepticism and religion: on the interpretation of N?g?rjuna.- 5. Some varieties of monism.- 6. The concepts of self and freedom in Buddhism.- 7. Reflections on the sources of knowledge in the Indian tradition.- 8. Omniscience in Indian philosophy of religion.- 9. On the idea of authorless revelation (apaurus?eya).- 10. ?am?kara on metaphor with reference to G?t? 13.12-18.- 11. Salvation and the pursuit of social justice.- 12. Caste, karma and the G?t?.- Contributors' addresses.
Encyclopedia of Religious Ethics, Jun 20, 2022
Ethical and Political Dilemmas of Modern India, 1993
The British Journal of Aesthetics, 1999
Page 1. British Journal of Aesthetics, Vol. 39, No. 2, April iggg MUSICAL UNITY AND SENTENTIAL UN... more Page 1. British Journal of Aesthetics, Vol. 39, No. 2, April iggg MUSICAL UNITY AND SENTENTIAL UNITY Roy W. Perrett THE TEMPORAL nature of music is such that we can never actually hear a piece of music as a whole; all we hear is a succession of individual notes. ...
Death and Immortality, 1987
Routledge eBooks, Mar 24, 2023
There is a substantial Western literature on the philosophy of forgiveness. Is there anything com... more There is a substantial Western literature on the philosophy of forgiveness. Is there anything comparable to engage with in the Hindu philosophical tradition? There is indeed, and this chapter explores some of the relevant Hindu philosophical literature on forgiveness (kṣamā).
Routledge Handbook of the Philosophy and Psychology of Forgiveness, 2023
There is a substantial Western literature on the philosophy of forgiveness. Is there anything co... more There is a substantial Western literature on the philosophy of forgiveness. Is there anything comparable to engage with in the Hindu philosophical tradition? There is indeed, and this chapter explores some of the relevant Hindu philosophical literature on forgiveness (kṣamā).
Kāore e rite ana tā te Māori tū i roto i nga tatauranga taihara o Aotearoa. Ko tētahi o ngā kaupa... more Kāore e rite ana tā te Māori tū i roto i nga tatauranga taihara o Aotearoa. Ko tētahi o ngā kaupapa kua whakaarahia ake e Moana Jackson (roia Māori), ko te whakatū i te punaha ture taihara Māori motuhake hei whakawā i ngā taihara Māori. E hāngai ana tēnei ki tā te Tiriti o Waitangi i kī ai, arā te whakatau i te tino rangatiratanga o te Māori- māna e whakahaere āna ake kaupapa. Ki konei ka mau ngā uara me ngā tikanga o te Māori kāore e tino kitea ana i tēnei wā i roto i te punaha ture taihara o Aotearoa. Kua puta ngā āwangawanga o ētahi ki tēnei kaupapa, ā, i roto i tēnei tuhinga ka kiia kāore he take o ēnei āwangawanga. Ka whakatakotohia he kōrero mō te tika o te pūnaha ture taihara rua (arā, he pūnaha ture e taea ai e te Māori te whakahaere ngā āhuatanga taihara e pā ana ki a ia anō). Māori are disproportionately represented in current Aotearoa-New Zealand crime statistics. One recent contraversial suggestion, particularly associated with the Māori lawyer Moana Jackson, is that the...
Synthese, Jan 4, 2023
Synthese , 2023
<jats:p>Causation was acknowledged as one of the central problems in Indian philosophy. The... more <jats:p>Causation was acknowledged as one of the central problems in Indian philosophy. The classical Indian philosophers' concern with the problem basically arose from two sources: first, the cosmogonic speculations of the Vedas and the Upaniṣads, with their search for some simple unitary cause for the origin of this complex universe; and second, the Vedic concern with ritual action (karman) and the causal mechanisms by which such actions bring about their unseen, but purportedly cosmic, effects. Once the goal of liberation (mokṣa) came to be accepted as the highest value, these two strands of thought entwined to generate intense interest in the notion of causation. The systematic philosophers of the classical and medieval periods criticized and defended competing theories of causation. These theories were motivated partly by a desire to guarantee the efficacy of action and hence the possibility of attaining liberation, partly by a desire to understand the nature of the world and hence how to negotiate our way in it so as to attain liberation.</jats:p> <jats:p>Indian philosophers extensively discussed a number of issues relating to causation, including the nature of the causal relation, the definitions of cause and effect, and classifications of kinds of causes. Typically they stressed the importance of the material cause, rather than (as in Western philosophy) the efficient cause. In India only the Cārvāka materialists denied causation or took it to be subjective. This is unsurprising given that a concern with demonstrating the possibility of liberation motivated the theories of causation, for only the Cārvākas denied this possibility. The orthodox Hindu philosophers and the heterodox Buddhists and Jainas all accepted both the possibility of liberation and the reality of causation, though they differed sharply (and polemically) about the details.</jats:p> <jats:p>The Indian theories of causation are traditionally classified by reference to the question of whether the effect is a mode of the cause. According to this taxonomy there are two principal theories of causation. One is the identity theory (satkāryavāda), which holds that the effect is identical with the cause, a manifestation of what is potential in the cause. This is the Sāṅkhya-Yoga view, though that school's particular version of it is sometimes called transformation theory (pariṇāmavāda). Advaita Vedānta holds an appearance theory (vivartavāda), which is often considered a variant of the identity theory. According to the appearance theory effects are mere appearances of the underlying reality, Brahman. Since only Brahman truly exists, this theory is also sometimes called satkāraṇavāda (the theory that the cause is real but the effect is not).</jats:p> <jats:p>The other principal theory of causation is the nonidentity theory (asatkāryavāda), which denies that the effect pre-exists in its cause and claims instead that the effect is an altogether new entity. Both adherents of Nyāya-Vaiśeṣika and the Buddhists are usually classified as nonidentity theorists, but they differ on many important details. One of these is whether the cause continues to exist after the appearance of the effect: Nyāya-Vaiśeṣika claims it does, the Buddhists mostly claim it does not.</jats:p> <jats:p>Finally, some philosophers try to take the middle ground and claim that an effect is both identical and nonidentical with its cause. This is the position of the Jainas and of some theistic schools of Vedānta.</jats:p>
The Routledge Companion to Virtue Ethics, 2015
The Encyclopedia of Philosophy of Religion
Asian Philosophy, 2017
ABSTRACT This essay is concerned with Indian Yogācāra philosophers’ treatment of the problem of o... more ABSTRACT This essay is concerned with Indian Yogācāra philosophers’ treatment of the problem of other minds in the face of a threatened collapse into solipsism suggested by Vasubandhu’s epistemological argument for idealism. I discuss the attempts of Dharmakīrti and Ratnakīrti to address this issue, concluding that Dharmakīrti is best seen as addressing the epistemological problem of other minds and Ratnakīrti as addressing the conceptual problem of other minds.
Journal of Value Inquiry, 2000
Schweiker/The Blackwell, 2005
1. Some varieties of Indian theological dualism.- 2. From the fabric to the weaver?.- 3. Religion... more 1. Some varieties of Indian theological dualism.- 2. From the fabric to the weaver?.- 3. Religions as failed theodicies: atheism in Hinduism and Buddhism.- 4. Scepticism and religion: on the interpretation of N?g?rjuna.- 5. Some varieties of monism.- 6. The concepts of self and freedom in Buddhism.- 7. Reflections on the sources of knowledge in the Indian tradition.- 8. Omniscience in Indian philosophy of religion.- 9. On the idea of authorless revelation (apaurus?eya).- 10. ?am?kara on metaphor with reference to G?t? 13.12-18.- 11. Salvation and the pursuit of social justice.- 12. Caste, karma and the G?t?.- Contributors' addresses.
Encyclopedia of Religious Ethics, Jun 20, 2022
Ethical and Political Dilemmas of Modern India, 1993
The British Journal of Aesthetics, 1999
Page 1. British Journal of Aesthetics, Vol. 39, No. 2, April iggg MUSICAL UNITY AND SENTENTIAL UN... more Page 1. British Journal of Aesthetics, Vol. 39, No. 2, April iggg MUSICAL UNITY AND SENTENTIAL UNITY Roy W. Perrett THE TEMPORAL nature of music is such that we can never actually hear a piece of music as a whole; all we hear is a succession of individual notes. ...
Death and Immortality, 1987
Routledge eBooks, Mar 24, 2023
There is a substantial Western literature on the philosophy of forgiveness. Is there anything com... more There is a substantial Western literature on the philosophy of forgiveness. Is there anything comparable to engage with in the Hindu philosophical tradition? There is indeed, and this chapter explores some of the relevant Hindu philosophical literature on forgiveness (kṣamā).
Routledge Handbook of the Philosophy and Psychology of Forgiveness, 2023
There is a substantial Western literature on the philosophy of forgiveness. Is there anything co... more There is a substantial Western literature on the philosophy of forgiveness. Is there anything comparable to engage with in the Hindu philosophical tradition? There is indeed, and this chapter explores some of the relevant Hindu philosophical literature on forgiveness (kṣamā).
Kāore e rite ana tā te Māori tū i roto i nga tatauranga taihara o Aotearoa. Ko tētahi o ngā kaupa... more Kāore e rite ana tā te Māori tū i roto i nga tatauranga taihara o Aotearoa. Ko tētahi o ngā kaupapa kua whakaarahia ake e Moana Jackson (roia Māori), ko te whakatū i te punaha ture taihara Māori motuhake hei whakawā i ngā taihara Māori. E hāngai ana tēnei ki tā te Tiriti o Waitangi i kī ai, arā te whakatau i te tino rangatiratanga o te Māori- māna e whakahaere āna ake kaupapa. Ki konei ka mau ngā uara me ngā tikanga o te Māori kāore e tino kitea ana i tēnei wā i roto i te punaha ture taihara o Aotearoa. Kua puta ngā āwangawanga o ētahi ki tēnei kaupapa, ā, i roto i tēnei tuhinga ka kiia kāore he take o ēnei āwangawanga. Ka whakatakotohia he kōrero mō te tika o te pūnaha ture taihara rua (arā, he pūnaha ture e taea ai e te Māori te whakahaere ngā āhuatanga taihara e pā ana ki a ia anō). Māori are disproportionately represented in current Aotearoa-New Zealand crime statistics. One recent contraversial suggestion, particularly associated with the Māori lawyer Moana Jackson, is that the...
Synthese, Jan 4, 2023
Synthese , 2023
<jats:p>Causation was acknowledged as one of the central problems in Indian philosophy. The... more <jats:p>Causation was acknowledged as one of the central problems in Indian philosophy. The classical Indian philosophers' concern with the problem basically arose from two sources: first, the cosmogonic speculations of the Vedas and the Upaniṣads, with their search for some simple unitary cause for the origin of this complex universe; and second, the Vedic concern with ritual action (karman) and the causal mechanisms by which such actions bring about their unseen, but purportedly cosmic, effects. Once the goal of liberation (mokṣa) came to be accepted as the highest value, these two strands of thought entwined to generate intense interest in the notion of causation. The systematic philosophers of the classical and medieval periods criticized and defended competing theories of causation. These theories were motivated partly by a desire to guarantee the efficacy of action and hence the possibility of attaining liberation, partly by a desire to understand the nature of the world and hence how to negotiate our way in it so as to attain liberation.</jats:p> <jats:p>Indian philosophers extensively discussed a number of issues relating to causation, including the nature of the causal relation, the definitions of cause and effect, and classifications of kinds of causes. Typically they stressed the importance of the material cause, rather than (as in Western philosophy) the efficient cause. In India only the Cārvāka materialists denied causation or took it to be subjective. This is unsurprising given that a concern with demonstrating the possibility of liberation motivated the theories of causation, for only the Cārvākas denied this possibility. The orthodox Hindu philosophers and the heterodox Buddhists and Jainas all accepted both the possibility of liberation and the reality of causation, though they differed sharply (and polemically) about the details.</jats:p> <jats:p>The Indian theories of causation are traditionally classified by reference to the question of whether the effect is a mode of the cause. According to this taxonomy there are two principal theories of causation. One is the identity theory (satkāryavāda), which holds that the effect is identical with the cause, a manifestation of what is potential in the cause. This is the Sāṅkhya-Yoga view, though that school's particular version of it is sometimes called transformation theory (pariṇāmavāda). Advaita Vedānta holds an appearance theory (vivartavāda), which is often considered a variant of the identity theory. According to the appearance theory effects are mere appearances of the underlying reality, Brahman. Since only Brahman truly exists, this theory is also sometimes called satkāraṇavāda (the theory that the cause is real but the effect is not).</jats:p> <jats:p>The other principal theory of causation is the nonidentity theory (asatkāryavāda), which denies that the effect pre-exists in its cause and claims instead that the effect is an altogether new entity. Both adherents of Nyāya-Vaiśeṣika and the Buddhists are usually classified as nonidentity theorists, but they differ on many important details. One of these is whether the cause continues to exist after the appearance of the effect: Nyāya-Vaiśeṣika claims it does, the Buddhists mostly claim it does not.</jats:p> <jats:p>Finally, some philosophers try to take the middle ground and claim that an effect is both identical and nonidentical with its cause. This is the position of the Jainas and of some theistic schools of Vedānta.</jats:p>
The Routledge Companion to Virtue Ethics, 2015
The Encyclopedia of Philosophy of Religion
Asian Philosophy, 2017
ABSTRACT This essay is concerned with Indian Yogācāra philosophers’ treatment of the problem of o... more ABSTRACT This essay is concerned with Indian Yogācāra philosophers’ treatment of the problem of other minds in the face of a threatened collapse into solipsism suggested by Vasubandhu’s epistemological argument for idealism. I discuss the attempts of Dharmakīrti and Ratnakīrti to address this issue, concluding that Dharmakīrti is best seen as addressing the epistemological problem of other minds and Ratnakīrti as addressing the conceptual problem of other minds.
Journal of Value Inquiry, 2000
Schweiker/The Blackwell, 2005