![]() Understood as ‘relatively permanent’ or ‘continuous’. It points out that even the term nitya (‘eternal’) is sometimes to be In thisĬonnection a remark to be found in Houben 1995:148 deserves to be taken intoĪccount. Supposition of an eternal existence of the items which are related, the problemĪrises whether the tenet formulated in the quoted verse implies the eternalĮxistence of words or of other kinds of linguistic expressions. Would not substantially distort the intended import of the original.Īnyhow, in view of the fact that the idea of an eternal relation intimates the The relation between words and their objects is a beginningless fitness. Sense-faculties and their objects consists in a fitness without beginning also ![]() In the same manner as the relation between the It can be assumed that a paraphrase, such as: Their objects is a beginningless fitness. The sense-faculties with respect to their objects the relation of words with Indriyāṇāṃ svaviṣayeṣv anādir yogyatā yathā /Īnādir arthair śabdānāṃ saṃbandho yogyatā tathā Īnd could be literally rendered as follows:Ģ In the same manner as the beginningless fitness of We presume that the last verse 29 within the segment which is considered Instances those interpretations differ from ones which had been advocated in It has to be acknowledged, nevertheless, that in a number of Outlook and harmonizing with linguistic and philological criteria at leastĮqually well. Readings allowing to understand them as the expression of a valid theoretical Purely linguistic and philological considerations, there are always also Representing false or highly questionable theorems against the background of To show that even in cases where individual remarks could be interpreted as Ingredients of a theoretical tenet concerning (natural) language. (SS) can be connected with a theoretical stance which is both objectively soundĪnd plausible in our eyes will be substantiated in the subsequent section byįocusing on a set of verses which presumably represent the most central ![]() The claim that the section of the verses 1-29 of the Saṃbandha-Samuddeśa Palavras-chave: Vākyapadīya, linguagem, significado, interpretação. ![]() É importante investigar a posible existencia de uma saudável motivação teórica nos tratados filosóficos não solo baixo a perspectiva do análise filosófico mas tambem no enquadramento de uma exegese tradicional e textual independente de que as fontes textuales representen um pensamento tradicional ocidental ou não occidental. O seguinte artigo pretende estabelecer as seguintes proposições: Os comentarios acharam no segmento inicial do chamado Saṃbandha-Samuddeśa de de Bhartṛharti’s Vākyapadīya, ou Trikāṇḍī, se podem interpretar de manera que permite considerarlas como a expressão de uma válida vista teórica. Palabras clave: Vākyapadīya, lenguaje, significado, interpretación. Es importante investigar la posible existencia de una sana motivación teórica en los tratados filosóficos no solo bajo la perspectiva del análisis filosófico pero también en el marco de una exegesis tradicional y textual independientemente de que las fuentes textuales representen un pensamiento tradicional occidental o no occidental. Keywords: Vākyapadīya, language, meaning, interpretation.Įl siguiente articulo pretende establecer las siguientes proposiciones: Los comentarios a ser encontrados en el segmento inicial del llamado Saṃbandha-Samuddeśa de Bhartṛharti’s Vākyapadīya, o Trikāṇḍī, se pueden interpretar de manera que permite considerarlas como la expresión de un valida vista teórica. It is important to investigate the possible existence of a sound theoretical motivation in philosophical treatises not only under the perspective of philosophical analysis but even in the framework of traditional textual exegesis irrespective of whether the textual sources represent a Western or a non-Western tradition of thought. The present article attempts to establish the following propositions: The remarks to be found in the initial segment of the so-called Saṃbandha-Samuddeśa of Bhartṛharti’s Vākyapadīya, or Trikāṇḍī, can be interpreted in a way which permits to regard them as the expression of a valid theoretical view.
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