Gaṅgeśa on Absence in Retrospect

Beaulieu, Jack

doi:10.1007/s10781-021-09477-y

J Indian Philos

2021

DOI: 10.1007/s10781-021-09477-y

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Gaṅgeśa on Absence in Retrospect

Jack Beaulieu

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Cited by 2 publications

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“…For Gaṅgeśa's defence of absence perception, which precedes his discussion of the metaphysics of absence, see his Anupalabdhivāda (TCM 699-729). See Beaulieu (2021) and Vaidya et. al (2016) for further discussion of the Nyāya view.…”

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“…a philosophers rejected absence perception, favouring a view according to which we learn that a perceptible object or property is absent just from non-observation of that object or property under priming conditions. See especially Kumārila ( ŚV 409.1-2 abhāva 1) for the canonical statement of the view, and Beaulieu (2021) and Freschi (2010) for discussion. Dharmakīrti's Buddhist followers held a view according to which we infer the absence of a perceptible object or property from non-observation of that object or property.…”

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Raghunātha on seeing absence

Beaulieu

2023

British Journal for the History of Philosophy

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Later Nyāya philosophers maintain that absences are real particulars, irreducible to any positives, that we perceive. The fourteenth-century Nyāya philosopher Gaṅgeśa argues for a condition on absence perception according to which we always perceive an absence as an absence of its counterpositive, or its corresponding absent object or property. Call this condition the counterpositive condition. Gaṅgeśa shows that the counterpositive condition is both supported by a plausible thesis about the epistemology of relational properties and motivates the defence of absence as irreducible. But against Gaṅgeśa, the sixteenth-century Nyāya philosopher Raghunātha and his seventeenth-century commentators Bhavānanda, Jagadīśa, and Gadādhara identify cases in which the counterpositive condition fails. In this paper, I examine the Nyāyainternal debate over this condition. I conclude that Raghunātha makes a compelling case that the counterpositive condition fails.Forthcoming at the British Journal for the History of Philosophy.Sanskrit text has been restored to footnotes for reference.Please cite the published version. Raghunātha on Seeing AbsenceAccording to later Nyāya philosophers, absences (abhāva) are particulars (vyakti) capable of entering into causal relations and irreducible to any kind of positive. 1 Their surprising metaphysics of absence accompanies their distinctive epistemology of absence. Suppose a piano in a room you frequent one day vanishes. Upon entering the room, you are struck by its absence: You come to know that it is not there. We learn of absence, but how do we do so? On the Nyāya view, often by perception (pratyaks . a). In many cases, to know that a perceptible (dr . śya) object is absent is not to fail to perceive the object (anupalabdhi) or to infer its absence (anumāna) on that basis. It is instead literally to perceive its absence, in much the same sense that we perceive colour. 2 But a tradition in Nyāya maintains that further conditions must obtain for us to see absence, over and above those that enable us to see positives. Consider the following case:ABSENT VIOLIN. Gadādhara is staring at an empty space in contemplation. Since this space is empty, there is no violin there: He

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Raghunātha on seeing absence

Beaulieu

2023

British Journal for the History of Philosophy

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Śālikanātha on Absence in the Pramān.ṇapārāyan.ṇa: An Introduction and Translation

Beaulieu

2023

J Indian Philos

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Gaṅgeśa on Absence in Retrospect

Cited by 2 publications

References 14 publications

Raghunātha on seeing absence

Raghunātha on seeing absence

Śālikanātha on Absence in the Pramān.ṇapārāyan.ṇa: An Introduction and Translation

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