Three Skepticisms in Cārvāka Epistemology: The Problem of Induction, Purandara’s Fallibilism, and Jayarāśi’s Skepticism about Philosophy
The classical Indian Cārvāka (“Materialist”) tradition contains three branches with regard to the means of knowledge (pramāṇas). First, the standard Cārvākas accept a single means of knowledge, perception, supporting this view with a critique of the reliability and coherence of inference (anumāna)....
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| Format: | Electronic Article |
| Language: | English |
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| Published: |
Brill
2022
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| In: |
International journal for the study of skepticism
Year: 2022, Volume: 12, Issue: 1, Pages: 46-71 |
| Further subjects: | B
Jayarāśi
B means of knowledge (pramāṇa) B Purandara B skepticism in India B Cārvāka B problem of induction |
| Online Access: |
Volltext (lizenzpflichtig) Volltext (lizenzpflichtig) |
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| 520 | |a The classical Indian Cārvāka (“Materialist”) tradition contains three branches with regard to the means of knowledge (pramāṇas). First, the standard Cārvākas accept a single means of knowledge, perception, supporting this view with a critique of the reliability and coherence of inference (anumāna). Second, the “more educated” Cārvākas as well as Purandara endorse a form of inference limited to empirical matters. Third, radical skeptical Cārvākas like Jayarāśi attempt to undermine all accounts or technical definitions of the means of knowledge (even perception) in order to enjoy a life free from philosophical and religious speculation. These branches respectively present something akin to David Hume’s problem of induction, endorse a fallibilistic, mitigated skepticism, and embody a thoroughgoing skepticism about philosophy itself. While all three branches are skeptics about religious matters, each branch exemplifies a different variety of epistemological skepticism. | ||
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