| Riassunto: | <p>This thesis examines the theory of universals expounded by the seventh century Mīmāṃsā philosopher, Kumārilabhaṭṭa, in the <em>Ākṛtivāda</em> chapter of his <em>magnum opus</em>, the <em>Ślokavārttika</em>. Kumārila’s innovative conception of universals constitutes an important chapter in the history of Indian philosophy. Through a close reading and philosophical analysis of the text, I argue that Kumārila provides a sophisticated epistemological framework for his theory of universals and makes daring propositions about the ontology of universals in the <em>Ākṛtivāda</em>. Ultimately, I aim to show that it is Kumārila’s epistemological arguments for universals that underpin his contention that universals are real existences and that universals and particulars share a certain level of identity.</p>
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<p>My approach to study the <em>Ākṛtivāda</em> in this thesis is twofold. My first objective of is to present what Kumārila’s theory of universals entails and how he expounds his theory of universals in the <em>Ākṛtivāda</em>. My second objective is to understand the transmission and critical reception of Kumārila’s theory of universals in a historical context. To achieve the first goal, I prepare a new edition of the <em>Ākṛtivāda</em> in Chapter 2 by using four published editions and five manuscripts, and then I provide an annotated translation of the <em>Ākṛtivāda</em> in Chapter 3. The second goal is met by the- analytical chapters of this thesis (Chapter 4-6), with each chapter showcasing how Buddhist, Jaina, and Vedānta philosophers engage with Kumārila’s theory of universals, respectively. Given that Kumārila’s theory of universals was composed at a time in which Indian inter-religious debate regarding metaphysics and epistemology reached a new stage, I argue that the legacy of Kumārila’s theory of universals must be viewed in context of that inter-religious debate. As a result, each of the analytical chapters will address the impact of Kumārila’s theory on different philosophical traditions in classical India: in Chapter 4, I will consider the effect on the Buddhist logico-epistemological school, in Chapter 5, the effect on Jaina philosophers, and finally in Chapter 6, the effect on the non-Mīmāṃsā Brahmanical tradition.</p>
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