Sentence examples for cognitive criterion from inspiring English sources

Since it is vital to have a proper definition of a cognitive criterion, or a valid cognitive procedure and criterion of truth for philosophical enterprise, Jayarāśi analyses such definitions which were formulated within most important philosophical schools in India.

The category of such 'nihilists' includes (1) the followers of the Lokāyata school (laukāyatika, AṣS 29.26), also known as the Cārvāka (AṣS 30.25), who are associated with the view that there is just one cognitive criterion, i.e. perception, and (2) the category of 'those who propound the dissolution of [all] categories' (tattvôpaplava-vādin, AṣS 31.2).

Throughout his text, Vidyānanda keeps these two traditions – the Lokāyata and the Tattvôpaplava - separate, although he does acknowledge that they are genetically related, the main difference between them being whether one recognises at least one cognitive criterion (Cārvāka / Lokāyata) or none (Jayarāśi).

He himself refers to a treatise entitled Lakṣaṇa-sāra ('The Quintessence of the Definition [of Cognitive Criteria (pramāṇa)]') on one occasion, while refuting the usage of the term 'non-verbal' (avyapadeśya) in the definition of the cognitive criterion (pramāṇa, or 'veridical instrument of knowledge') of the Nyāya school.

First (AṣS 29.20 ff)., he says some nihilistic thinkers (eke) are the Laukāyatika (the followers of Lokāyata, the materialist school), who do not admit any instrument of knowledge which would could go beyond the perceptible world, i.e., they accept perception as the only cognitive criterion.

Further, to establish objects of cognitive criteria depends on cognitive criteria.

To know that we have to have reliable instruments of knowledge (cognitive criteria) and criteria of validity at our disposal.

To test the definitions, criteria of validity and cognitive criteria with respect to real objects, we should first know what these real objects really are.

When proper definitions are absent, how is it possible that one would treat both the cognitive criteria and their objects as genuinely real?' To adopt certain definitions we first have to adopt certain definitions and criteria of validity.

Sometimes they even refer to Jayarāśi as an expert in some fields, e.g. by Malliṣeṇa (c. 1229), who says: 'A refutation of all cognitive criteria in details should be consulted from the Tattvôpaplava-siṁha' (SVM, p.118.1-2).

The philosophical schools which Jayarāśi most frequently refers to and criticises their definitions of the cognitive criteria are the Nyāya, Vaiśeṣika, Sāṁkhya, Mīmāṁsā as well as Buddhist and Jaina schools.