Download PDF by TH. Stcherbatsky: Buddhist Logic

By TH. Stcherbatsky

Buddhist common sense finds itself because the culminating element of an extended process Indian philosophic heritage. those volumes re-evaluate the topic of Buddhist good judgment in its historic connections. the 1st quantity encompasses a old caricature in addition to a synthetical reconstruction of the entire edifice of the ultimate form of Buddhist philosophy. the second one quantity comprises the cloth in addition to the justification for this reconstructions.

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The truth, Being, the “is,” can never appear. Patočka assumed that “ought” is as basic as “is” also in the ontological sense—that is, natural morality and natural law are parts of Being. In this sense, as Patočka put it in the Charter 77 documents he authored, morality is not the product of humanity; rather, humanity is the product of morality (Patočka 1989g). Morality is necessary for life in truth, for human authenticity. Löwit (1992) noted in discussing Patočka’s early texts about Socrates and Sophocles’ Antigone that Patočka’s ontologically primary “ought” is a morality that precedes ethics in its modern or Kantian senses.

If truth arises in the absolute experience in which being gleams with its own light, then truth is produced only in veritable conversation or in justice” (Levinas 1969, 71). The assumption of ethics and justice as more basic than ontology; the understanding of truth as presupposing justice; and the connection of ethics to discourse and the Socratic method (though Patočka did not elaborate the rules of discourse ethics beyond human rights) are common to Levinas and Patočka. The fact that these three revisions of Heidegger led Patočka to a very different political engagement than Heidegger’s lends credibility to Levinas’s critique of Heidegger.

Life in truth in this sense is not sociohistorical, but an individual stepping out of the everyday (Rezek 1991, 45–62). Thus, two different theories of truth coexist within Patočka’s life in truth. To make things even more complicated, in some of his late writings Patočka adopted from the late Heidegger a third, involuntary concept of truth according to which the historical development of metaphysics is independent of human agency and determines what appears as the truth in various historical eras irrespective of human efforts.

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