In nine pages classical Indian philosophy is applied to perception, language, cognition, and consciousness with such schools of thought as Buddhist, Advaita Vedanta, and Nayaya among others discussed. One source is cited in the bibliography.
Name of Research Paper File: AM2_PPindPhl.rtf
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In the Vedanta view the self is consciousness. Under this view consciousness and cognition are two independent phenomena. In the Vedanta view cognition occurs
in response to specific stimuli (Mohanty, 2001). Cognition ends in the absence of that stimuli (Mohanty, 2001). Therefore, to accept this view of knowing we must recognize that
the consciousness (cit) is a separate phenomena which is present regardless of the presence or absence of stimuli (Mohanty, 2001). At the same time, however, under the Vendanta of
Samkara view we must accept that an individual is aware of his or her own ignorance as it existed before cognition occurred (Mohanty, 2001). If an individual is aware
of the fact that they are cognizing an object or event for the first time the, by association, they are also aware that they were unaware of this object or
event previous to that cognition (Mohanty, 2001). It is not the awareness, however, which overrides the ignorance, it is the cognition (Mohanty, 2001). Knowledge in this regard can
be defined as: "an appropriate mental modification, which dispels ignorance" (Mohanty, 2001).
When we cognize we abate ignorance. Simply being aware of an object or event,
however, does not necessarily abate our ignorance of that knowledge or event (Mohanty, 2001). We can, after all, be aware of ignorance itself (Mohanty, 2001). Awareness is, however,
"self-shining" (Mohanty, 2001). Termed "witness consciousness (sakej-caitanya)" by the Vedanta, awareness serves as the foundation not only of knowing but also of unknowing (Mohanty, 2001).