The ritual roots of moral reason Lessons from Mīmāṃsā

History and Philosophy of Logic

The Mīmāṁ sā school of Indian philosophy has for its main purpose the interpretation of injunctions that are found in a set of sacred texts, the Vedas. In their works, Mīmāṁ sā authors provide some of the most detailed and systematic examinations available anywhere of statements with a deontic force; however, their considerations have generally not been registered outside of Indological scholarship. In the present article we analyze the Mīmāṁ sā theory of Vedic injunctions from a logical and philosophical point of view. The theory at issue can be regarded as a system of reasoning based on certain fundamental principles, such as the distinction between strong and weak duties, and on a taxonomy of ritual actions. We start by reconstructing the conceptual framework of the theory and then move to a formalization of its core aspects. Our contribution represents a new perspective to study Mīmāṁ sā and outlines its relevance, in general, for deontic reasoning.

History and Philosophy of Logic, 2019

The Mīmāṃsā school of Indian philosophy has for its main purpose the interpretation of injunctions that are found in a set of sacred texts, the Vedas. In their works, Mīmāṃsā authors provide some of the most detailed and systematic examinations available anywhere of statements with a deontic force; however, their considerations have generally not been registered outside of Indological scholarship. In the present article we analyze the Mīmāṃsā theory of Vedic injunctions from a logical and philosophical point of view. The theory at issue can be regarded as a system of reasoning based on certain fundamental principles, such as the distinction between strong and weak duties, and on a taxonomy of ritual actions. We start by reconstructing the conceptual framework of the theory and then move to a formalization of its core aspects. Our contribution represents a new perspective to study Mīmāṃsā and outlines its relevance, in general, for deontic reasoning.

In Indian tradition "rite" or "ritual," equivalent to the Sanskrit word yajña or karman, dates back to the period of the Veda, when semi-nomadic Aryan brought their own rituals with them and established their superiority over the indigenous peoples who were not qualified to perform these rituals. Vedic religious texts consist mainly of liturgy. The purpose of this liturgy was "the gratification of the gods in order to obtain from them benefits such as offspring, increase of cattle, a long lifetime, wealth, superiority, success in war." 2 In the words of Renou, 3 Vedic "liturgy" has "only secondarily" developed into a "speculative system" through the interpretation by the Br hma as. The full understanding of "how a rite originated, why a ritual act is to be performed in a definite way, what is its effect, why a definite utensil should be used, what is the significance and result of definite practices and so on" 4 and its correct performance, lead to happiness in this world and to heaven after death. Br hma as, which are defined as "explanation of a ritual act and of the formula (mantra) belonging to it" 5 by a later commentator, support the idea that human and divine beings as well as natural powers are related to Vedic ritual. At the same time, those well versed in rituals and entitled to perform them gained power in society. Belief in the efficacy of Vedic rituals was strengthened and the priestly class ranked supreme. Followers of the Karma-M m s (ritual-enquiry, also called P rva-M m s , hereafter PM) 1 I sincerely appreciate the grants awarded by the Mishima Kaiun Memorial Foundation (Mishima Kaiun Kinen Zaidan, T ky ) and the Matsushita International Foundation (Matsushita Kokusai Zaidan, saka) and the Doitsu tani Scholarship provided by Ek -Haus der Japanischen Kultur e.V. that enabled me to carry out this research. My special thanks are also due to Prof. Dr. Walter Slaje for kindly reading this paper and making a number of critical and valuable comments.

Horizonte - Revista de estudos de Teologia e Ciências da Religião, 2018

The objective of the present article is to suggest that systematic, deliberate and gradual renunciation (tyāga) constitutes the fundamental thrust of Indian Vedic traditions and the main feature of what may be called a religious or spiritual outlook, in contrast with a mundane one. I’ll try show that renunciation is ultimately purportful in enabling one to overcome suffering (duḥkha) through gradual immersion into the knowledge of the deepest levels of one’s immediate Reality. Considering the two-step ladder that make-up Vedic religious designs according to Advaita Vedānta - viz., karma as ritual-related actions leading to improved rebirths, and jñāna as knowledge-related disciplines leading to ultimate self-realization, - the specific focus of the present article will be on the first step. Accordingly, I’ll strive to unveil the specific characteristics, modalities and cognitive facets of renunciation that make up, in my opinion, the fundamental meaning of dharma as a goal to be pursued in accordance with the narrative prescriptions of the Vedas and in the form of ritual actions - karma -, leading one to paradise in next life.

Deconstruction and the Ethical in Asian Thought, 2007

This chapter begins with moral thinking in early India -the Vedic periodand the normative ethics that was developed then, in fledgling fashion, largely on the imperatives of a ritual cosmology and its aligned rites discourse. In due course of time, as perspectives changed, moral dilemmas and antinomies and irresoluble conflicts came to the surface -with other shifts occurring in the fabric of society. Vedic norms came increasingly into question, undermining the erstwhile nonnative structuration, confidence, violence, and power that this kind of formative moral plank -supposed to embody the originary and founding insights of Indian ethics and law -made possible or sanctioned. The chapter analyzes the rethinking and deconstruction of this transcendental framework during the classical period -when the Epics and the Bhagavad-Gftii emerged with a stronger social and self-reflexive conscience. The legacy of this period and the texts/textuality therefrom have left a large gap in the more logocentrically gounded Indian ethics -with which philosophers, jurists, ethicists, and political thinkers are still grappling.

Handbook of Virtue Ethics, 2013

Indian thinkers, like their counterparts elsewhere, recognized morality's pervasiveness throughout human life and culture, and did not shy away from enquiry into the nature of morality, right and wrong, and good and bad. On the side of "good" they placed such values as happiness, health, survival, progeny, pleasure, calmness, friendship, knowledge and truth. Th e "bad" were, more or less, opposites or disvalues: misery, suff ering, sickness, injury, death, barrenness, pain, anger, enmity, ignorance, error and untruth. Th ese positive and negative qualities are universalized, in principle at least, for all sentient beings, for it was felt that the highest good (summum bonum) is possible when the whole world can enjoy the good things that the cosmos has to off er.

International Journal of Criminology and Sociology, 2018

The practice of occultism is an alternative phenomenon in respect of the ordinary modalities of the dominant religious institutions in a given historical period. On occasion, however, this practice is not confined to the context of deviance but can lead to the commission of criminal actions. It is therefore useful to highlight the means of reasoning, even if seemingly incomprehensible, which forms the basis of the accomplishment of magical acts. Contrary to what one may think, the world of occultism is not something improvised and insensate, yet it is characterised by principles that govern what could be defined as a "ritual logic", endowed with its own peculiar internal coherence that guide the actions of those who still practice magic today. Considering primarily the occultist writings and the history of magic, this article seeks to identify such principles in order to begin to comprehend not only one of the most historically representative domains of deviance, but also the motivations of the offenders and victims involved in ritual crimes.

Romanian Journal of Indian Studies, 2020

Ulrich S Bimonthly, 2015