Argumentation in Indian Philosophy

Abstract

Classical Indian philosophers declared that the supreme truth - Brahman - transcends the senses, and the mind, and that due to its ineffability it cannot be captured by language (yato vaco nivartante aprapya manasa saha). Having recognized these limitations, to liberate those in bondage, classical Indian philosophers yet involved themselves in philosophical debates (fully aware of the fact that philosophical pursuits which engage and nourish the intellect are insufficient to redeem the soul from the bondage of transmigratory existence caused by ignorance and ensure it salvation)through the commentarial tradition involving criticism of opposing philosophical views and defending one's own; thereby resulting in their inestimably valuable contribution to the classics of Indian philosophy and scriptural lore.

The aim of Indian philosophers is to lead steadily a human being - a rational animal, and a fallen angel - from where one is towards the transcendental reality, gradually divinizing one through what one can see and feel, and not prematurely impress upon one something indescribably awesome which one cannot grasp as the highest reality. Hence their emphasis is on praxis as delineated in scripture, right understanding, and knowledge before one undertakes the socio-ethico - philosophicoreligious practices to translate a theoretical truth into a lived-experience. This is the aim, meaning, and methodology of all those aspects of Indian philosophy and its emphasis on scripture which has been condemned as dogmatic, irrational, superstitious, non-argumentative, tender-headed, poetic, unscientific, anti-scientific, etc., by the critics and modern intellectuals which draws attention for an early attitudinal rewarding revision and an authentic apodictic actualization of truth.

The paper is a detailed examination of the tools and techniques employed by the classical Indian philosophers showing how the adoption of the Nyaya-method of philosophizing has converted the classics of Indian philosophy which are soteriological in nature into texts which are rigorously philosophical; against the background of the western criticisms of Indian philosophy, and Matilal's reply to them in his Perception to highlight the argumentative nature of Indian philosophy.