Animals
Praśastapāda,l'autore del Bhāṣya al Vaiśeṣikasūtra distingue fra
•esseri nati da un grembo Friday, October 24, 2008
What Doe It Mean Tingling In The Left Hand
•esseri che non lo sono
Isecondi sono insetti e altri animali minuti, secondo Praśastapāda anche piante,e divinità.
I primi si dividono ulteriormente:
•nati da un uovo
•nati vivi
Un autore legato al momento di fusione fra Nyāya e Vaiśeṣika, Udayana, instead of ranking the plants in the third group.
The bodies of animals, and support Nyāyasūtra Vaiśeṣikasūtra, are composed only of atoms of the earth. Divine creatures are rather bodies of water, air or fire, as the worlds they inhabit. Are not part of the body senses that, as we saw in detail in the case of Sankhya, in India are seen as functions and not confused with their physical locations. These senses will be composed of atoms corresponding to their location, so the smell, which captures a quality of its land is composed of atoms of the earth, having the taste of water, the feel of atoms of air, the sight of
fire and hearing ether.
Finally, I draw a classification apparently "scientific" animal from a medieval text, the Tantrarahasya of mīmāṃsaka Ramanujacharya:
Among the [objects knowable], only the earth gives rise to bodies. Not the other major elements, for [bodies made of other elements] are never perceived him, so you can see in succession [no beginning] of men and women [who have bodies of land] today. The contrary is simply non-existent. Equest [bodies made of earth] are of three types: born from a womb, born from an egg, born damp. (tatra eva pṛthivy śarīrārambhikā. Netarāṇi Bhutan. tadanupalambhāt. idānīntanastrīpumparamparāyāś darśanāt tatha ca. viparītam asad eva. tac ca jarāyujāṇḍajasvedajabhedena triprakāram eva). Note
naiyāyika influences (the classification of the real under the label of what can be known) and Vaisesika (the classification of the elements, the genesis of the body), but adapted to the characters mīmāṃsaka. In general, in fact, the mīmāṃsaka tend to use a heated empiricism and sense perception and the world as given to our experience, what parameters to judge the validity of a theory or interpretation.
Moreover, the scientific description is apparently because in reality the basic criterion that the East and have a body. The "body" (sarira) is not simply an aggregate of atoms, but an aggregate, in contrast to a clod of earth or a mass of mud, has a purpose. Etale purpose is experience. In fact, senses, intellect and motor ability are oriented in order that we can experience the world. In light of this criterion, there is no difference between men, divine beings and animals. Add the side that this is a interesting test and elaboration of approaches to some contemporary moral philosophers. Compared to the classical distinction to which the animals can not have the same rights as they are not rational, it is whether rationality should be the basic criterion and not rather the sensitivity defined as the ability to feel (to feel), and suffering.
This idea allows me to switch to another aspect of the status of the animals. As already mentioned, according to the unanimous opinion is of schools "Hindu", Buddhist and Jain, the animals are part of the cycle of rebirth and their fate is comparable to ours. But a problem arises, namely whether it is possible for the animals' spiritual emancipation. Philosophical texts "Hindus" as the Mahabharata or Manusmṛti seem to assume that this is possible, while the opinion is overwhelmingly in philosophical texts is that only from a human reincarnation is possible liberation. In fact, human life is unique in that the conditions are for the liberation (moksha), thanks to good balance between pain (too intense in the rebirth animals because we can devote spiritual emancipation) and pleasure (in this too divine rebirth because you need to think of emancipation). The philosophical schools that recognize parts of the Mahabharata or similar texts as revealed texts explain the inconsistency by saying that while in principle it is impossible for an animal to achieve liberation, However, God in his omnipotence and freedom, can make anyone object of his saving grace. A current
late Mahayana Buddhism, however, that "Tathagatagarbha," says that the Buddha nature is present in embryo in each, so even in animals and plants-even-think (and rocks and other inanimate substances, according to some Chinese and Japanese masters) (cf. (3)).
Subscribe to:
Post Comments (Atom)
0 comments:
Post a Comment