Volume II,Special Issue, April 2026
Volume-II, Special Issue, April, 2026 |
Received: 04.04.2026 | Accepted: 09.04.2026 | ||
Published Online: 10.04.2026 | Page No: | ||
DOI: 10.69655/atmadeep.vol.2.specialissue.W. | |||
জ্ঞানলাভের উৎস হিসেবে শব্দ ও Testimony: ভারতীয় ও পাশ্চাত্য দর্শনের একটি তুলনামূলক বিশ্লেষণ
মহসিনা খাতুন, গবেষক, দর্শন বিভাগ, বিদ্যাসাগর
বিশ্ববিদ্যালয়, পশ্চিমবঙ্গ, ভারত |
Mohasina Khatun, Research Scholar, Department of Philosophy, Vidyasagar University, West Bengal, India | ||
ABSTRACT | ||
This article presents a comparative discussion on Sabda-pramāna in Indian philosophy and Testimony in Western philosophy. We all know that both philosophies accepted that our knowledge is never limited to direct experience only. We acquire knowledge through various things such as written or oral statements or teachings of other people of the society in which we live. This mode of acquiring knowledge through others is mainly called sabda-pramāna in Indian philosophy, whereas, in Western philosophy it is called Testimony. But there are several differences between the two philosophies regarding the acquisition of knowledge from the sabda or testimony of others. In Indian philosophy, especially in the Nyaya, Mimamsa and Vedanta, Sabda has been accepted as a source of knowledge, but Buddhists and Vaisheshikas have considered this sabda to be reduced from direct experience or inference. We observe this same kind of discussion in Western philosophy, for example, in Western philosophy; John Locke did not accept Testimony as an independent source of knowledge. But theories like Reductionism and Direct view have accepted the practical value of Testimony. In this article, I have tried to show by the comparative analysis of both the philosophies that the discussion on Sabda-pramāna in Indian philosophy is more fundamental, and it has a independent and important role in Indian epistemology. On the contrary, in Western philosophy, Testimony is more controversial and critically discussed which does not appear to be so significant. | ||
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