By Isabelle Ratié

Si les récents travaux de recherche consacrés au śivaïsme ont permis de mieux comprendre les dimensions religieuses des mouvements śivaïtes médiévaux, les features proprements philosophiques de certains des textes produits dans ces milieux demeurent largement méconnus. l. a. présenté étude se suggest de contribuer à combler cette lacune en explorant le système philosophique complexe et unique élaboré par les śivaïtes non dualistes cachemiriens Utpaladeva (925-975) et Abhinavagupta (975-1025). Montrant que ce système ne se réduit pas à une exégèse scripturaire, l’ouvrage learn los angeles genèse des strategies de l. a. philosophie de los angeles Pratyabhijñā ou “Reconnaissance” en prenant en compte los angeles complexité du champ philosophique (déjà investi par divers courants aussi bien bouddhiques que brahmaniques) dans lequel los angeles pensée d’Utpaladeva s’est développée.

Recent scholarship on Śaivism has considerably elevated our wisdom of the non secular dimensions of Medieval Śaiva hobbies. notwithstanding, the philosophical features displayed by means of many of the texts produced in those milieux stay principally unrecognized. the current learn is helping fill this lacuna by way of exploring the delicate and unique philosophical process elaborated through the Kashmiri Śaiva nondualists Utpaladeva (fl. c. 925-975) and Abhinavagupta (fl. c. 975-1025). The booklet exhibits that the program can't be diminished to a trifling scriptural exegesis and examines the genesis of the most suggestions present in the Pratyabhijñā (“Recognition”) philosophy whereas taking into consideration the complexity of the philosophical box (already occupied by means of a variety of currents, Buddhist in addition to Brahmanical) during which Utpaladeva’s proposal used to be developed.

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Additional info for Le Soi et l’Autre : Identité, différence et altérité dans la philosophie de la Pratyabhijñā

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Voir par exemple ĪPV, vol. I, p. 185 (cité infra, chapitre 6, III. 3. 6), où Abhinavagupta, qui vient d’expliquer que nous faisons tous l’expérience immédiate de la liberté de la conscience, et que c’est elle qui est la cause de la variété phénoménale, ajoute : « par conséquent, à quoi bon cette passion funeste pour la recherche (anveṣaṇ a) d’une autre cause ? » ; dans ce dernier cas, anveṣaṇ a désigne, plutôt que l’observation attentive des événements conscients, la recherche d’une cause hors du domaine de l’expérience.

Cf. ĪPVV, vol. III, p. 182 : tatprakaṭanāyedaṃ pūrṇ aparārthānumānarūpaṃ pramāṇ ādinigrahasthānaparyantapadārthaṣoḍaśakanibandhanena samyak paravyutpattisaṃ pādanasamarthaṃ śāstram. « Ce traité, qui consiste en une inférence pour autrui (parārthānumāna) complète, [et] qui a pour but de rendre manifeste cette [identité du Soi et du Seigneur,] a le pouvoir de fournir un enseignement à autrui de manière exhaustive en s’appuyant sur les seize catégories (padārtha) [énoncées au début des Nyāyasūtra,] qui vont du moyen de connaissance (pramāṇ a) au point faible [d’un argument] (nigrahasthāna) ».

2. La Pratyabhijñā comme « voie nouvelle » – ou l’irruption du philosophique au cœur du religieux II. 2. 1. Une voie phénoménologique et dialectique Pourtant, Utpaladeva lui-même présente la Pratyabhijñā comme une « voie nouvelle » (mārgo navaḥ )8. Nouvelle, elle l’est avant tout au sens où elle ne fait pas appel à l’autorité scripturaire. Car si elle s’inspire à l’évidence des principes métaphysiques du śivaïsme non dualiste, elle ne requiert pas de ceux qui l’empruntent qu’ils croient à leur identité avec la conscience absolue décrite dans les textes révélés.

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