Torella

Matérias

• Ernst Fürlinger: Is Cit "Consciousness"?
  30 de maio de 2018, por Cardoso de Castro

  Extrait des pages 40-45
  The word cit is one of the key terms of Indian philosophy as well as of the Trika-system. In the Advaita Vedānta system of Śaṅkara (Śānta Brahmavāda) cit denotes the Divine Absolute (Brahman). Contrary to Śaṅkara’s view of cit as inactive (niṣkriya) pure light (prakāśa), non-dualistic Kashmir Śaivism (īśvarādvayavāda) stresses the Śakti-dimension of the Highest Reality (anuttara), its dynamism and activity (kartṛtva). For the Śaivites cit is not only pure light, but is (...)

• Torella: les émotions
  2 de agosto de 2018, por Cardoso de Castro

  Extrait des pages 16-20
  English
  [...] the first to filter through systematically in the West and to be firmly fixed in communis opinio, how often must the western traveller, landing in India in the expectancy of an ascetic and disincarnate world, have been stunned by the untiring proliferation of colours, odours and sounds of life in all its most splendid and ephemeral forms!
  Consequently it seems that something is not right, or that there is at least a hiatus between the theories and (...)

• Utpaladeva: Section I. Knowledge — Chapter 3
  24 de abril de 2018, por Cardoso de Castro

  1. Agreed. However, that form of cognition which is memory, though arising from the latent impression deposited by the former direct perception, is restricted to itself (ātmanișțham) and does not know the original perception. Memory, though arising from the reawakening of the latent impression deposited by the former perception, because it is restricted to itself exclusively knows only its own form. It cannot be claimed that memory determines the object formerly perceived, since it [memory] (...)

• Utpaladeva: Section I. Knowledge — Chapter 1
  21 de abril de 2018, por Cardoso de Castro

  Extrait des pages 85-88
  ĪPVV = ĪŚVARAPRATYABHIJÑĀKĀRIKĀ = Stanzas on the Recognition of God
  ŚSV = Śivasūtravimarśinī = Commentaries on the Aphorisms of Shiva
  2. What intelligent being could ever deny or establish the cognizer and agent, the Self, Maheśvara, established from the beginning (ādisiddhe)?
  I.1.2 - The Self of all beings, the substratum of the establishment of all objects , who embraces the establishment of himself — since otherwise it would be impossible to establish all the various (...)

• Utpaladeva: Section I. Knowledge — Chapter 2
  24 de abril de 2018, por Cardoso de Castro

  Raffaele Torella
  1-2. [Objection] There is one type of cognition in which the particular reality (svalakșana) appears and another type of cognition, [89] I 2.1-2 called mental elaboration (vikalpa), inseparably connected with discourse (sābhilāpam), which appears in manifold forms. For neither of the two is there any necessity to posit any stable perceiving subject, since he does not appear in them. Also the notion of ‘I’ (ahampratītih) has in reality as referent the body etc... One type of (...)

• Torella : l’objet dans la mémoire
  28 mai 2018

  Français
  [...] l’éclat de l’objet dans la mémoire ne doit pas être considéré comme un fait mécanique ou autonome, mais doit être inscrit dans le contexte plus large représenté par l’action libre d’une conscience unitaire et suprême. Comme le dit Abhinavagupta (p.31, 11.17-19), c’est seulement au principe de la Conscience, se manifestant comme la conscience de soi interne de tous les actes cognitifs, qu’appartient le pouvoir d’obscurcir librement une forme et d’en souligner une autre, pour les connecter ou (...)

• Torella : la conscience
  21 juin 2018

  Français
  S’il y avait une réelle différence de nature entre la conscience et les choses, le phénomène de la connaissance serait impossible, parce que les choses, qu’elles aient ou non une forme concrète (les atomes), ne peuvent devenir l’objet de la conscience (IV.30). Aucune relation entre les choses elles-mêmes ne serait possible, si elles ne partageaient pas un même principe (V. 1) ; ce principe est précisément la conscience, qui existe également en toutes choses (V. 12). « Être » est, en réalité, (...)

• Torella : la raison et l’émotion
  2 août 2018

  English
  It is worth presenting the full passage in which the sentence quoted above is contained. “Ma la ragione non è mai efficace come la passione. Sentite i filosofi. Bisogna fare che l’uomo si muova per la ragione come, anzi più assai che per la passione, anzi si muova per la sola ragione e dovere. Bubbole. La natura degli uomini e delle cose, può ben esser corrotta, ma non corretta. E se lasciassimo fare alla natura, le cose andrebbero benissimo, non ostante la detta superiorità della (...)

• Torella (IUAV:xxiv) – vimarśa - ‘reflective awareness’
  21 avril 2018

  Vimarśa has been translated in various ways and there are good reasons for each of them : ‘cogitazione, pensiero’ (Gnoli), ‘prise de conscience’ (Silburn), ‘self-consciousness, freedom, determinate consciousness’ (Pandey), ‘raissaisissement infini’ (Hulin), ‘Betrachtung, Urteil’ (Frauwallner), ‘self-representation’ (Sanderson), ‘prise de conscience active, libre activitē de la Conscience’ (Padoux) etc. The translation ‘reflective awareness’ that I have generally adopted — drawn from Matilal 1968a, who (...)