What can the philosophy of language learn from the classical Indian
philosophical tradition? As recently as twenty or thirty years ago
this question simply would not have arisen. If a practitioner of
analytic philosophy of language of that time had any view of Indian
philosophy at all, it was most likely to be the stereotyped picture
of a gaggle of navel gazing mystics making vaguely Bradley-esque
pronouncements on the oneness of the one that was one once. Much
work has been done in the intervening years to overthrow that
stereotype. Thanks to the efforts of such scholars as J. N.
Mohanty, B. K. Matilal, and Karl Potter, philoso phers working in
the analytic tradition have begun to discover something of the
range and the rigor of classical Indian work in epistemolgy and
metaphysics. Thus for instance, at least some recent discussions of
personal identity reflect an awareness that the Indian Buddhist
tradition might prove an important source of insights into the
ramifications of a reductionist approach to personal identity. In
philosophy of language, though, things have not improved all that
much. While the old stereotype may no longer prevail among its
practitioners, I suspect that they would not view classical Indian
philoso phy as an important source of insights into issues in their
field. Nor are they to be faulted for this."
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