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  1. Madan Mohan Agrawal (ed.) (2001). Six Systems of Indian Philosophy: The Sūtras of Six Systems of Indian Philosophy with English Translation, Transliteration, and Indices. Chaukhamba Sanskrit Pratishthan.
  2. Visweswari Amma (1985). Udayana and His Philosophy. Nag Publishers.
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  3. Annaṃbhaṭṭa (1999). Tarkasaṅgrahah̤: Tatkr̥tadīpikayā Sahitah̤. New Bharatiya Book Corp..
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  4. Annambhaṭṭa (1994). Tarka-Saṅgrahah̤ =. Sri Ramakrishna Math.
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  5. Annambhaṭṭa (1976). Tarkasaṁgraha-Dīpikā on Tarkasaṁgraha. Progressive Publishers.
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  6. 17th cent Annambhaṭṭa (1932). A Primer of Indian Logic According to Annambhaṭṭ's Tarkasamgraha. Madras, P. Varadachery.
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  7. Āpadeva (1993). Mīmāṃsā-Nyāya-Prakāśa of Āpadeva. Rabindra Bharati University.
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  8. Āpadeva (1929). The Mīmāṅsā Nyāya Prakāśa. London, H. Milford, Oxford University Press.
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  9. B. L. Atreya (1962). The Elements of Indian Logic. Moradabad, Darshana Printers.
  10. Nandita Bandyopadhyay (1977). The Concept of Logical Fallacies: Problems of Hetvābhāsa in Navya-Nyāya in the Light of Gaṅgeśa and Raghunātha Śiromaṇi. Sanskrit Pustak Bhandar.
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  11. K. K. Banerjee (1981). A Note on the Nyaya-Vaisesika Theory of Causality. In Krishna Roy (ed.), Mind, Language, and Necessity. Macmillan India.
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  12. Sadananda Bhaduri (1947). Studies in Nyāya-Vaiśeṣika Metaphysics. Poona, Bhandarkar Oriental Research Institute.
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  13. V. K. Bharadwaja (1987). Implication and Entailment in Navya-Nyāya Logic. Journal of Indian Philosophy 15 (2):149-154.
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  14. M. C. Bhartiya (1973). Causation in Indian Philosophy (with Special Reference to Nyāya-Vaiśeṣika). Ghaziabad, U.P.,Vimal Prakashan.
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  15. Jayanta Bhatta (1978). Jayanta Bhaṭṭa's Nyāya-Mañjarī: The Compendium of Indian Speculative Logic. Motilal Banarsidass.
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  16. Dīneśacandra Bhaṭṭācārya (1958). History of Navya Nyaya in Mithila. Darbhanga, Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning.
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  17. Kamaleswar Bhattacharya (2006). On the Language of Navya-Nyāya: An Experiment with Precision Through a Natural Language. [REVIEW] Journal of Indian Philosophy 34 (1-2):5-13.
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  18. S. Bhattacharya (1952). The Nyāya Theory of Knowledge, By S. C. Chatterjee. (University of Calcutta, 1950. Pp. 387. Price Rs. 8.8. Second Edition.). [REVIEW] Philosophy 27 (102):262-.
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  19. Tarasankar Bhattacharya (1970). The Nature of Vyāpti According to the Navya-Nyāya. Calcutta,Sanskrit College.
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  20. Tushar Kanti Bhattacharya (1994). Samavāya and the Nyāya-Vaiśeṣika Realism. Sanskrit Pustak Bhandar.
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  21. Gopikamohan Bhattacharyya (1978). Navya-Nyāya: Some Logical Problems in Historical Perspective. Bharatiya Vidya Prakashan.
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  22. S. Bhattacharyya (1961). The Nyāya-Vaiśeṣika Doctrine of Qualities. Philosophy East and West 11 (3):143-151.
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  23. Sibajiban Bhattacharyya (2004). Development of Nyāya Philosophy and its Social Context. Distributed by Motilal Banarsidass.
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  24. Sibajiban Bhattacharyya (1990). Some Features of the Technical Language of Navya-Nyāya. Philosophy East and West 40 (2):129-149.
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  25. Sibajiban Bhattacharyya (1974). Some Features of Navya-Nyāya Logic. Philosophy East and West 24 (3):329-342.
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  26. C. D. Bijalwan (1982). The Analysis of Jnana and Ajnana in the Light of Nyaya and Advaita Vedanta. Bharatiya Vidya Bhavan.
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  27. Johannes Bronkhorst, Bogdan Diaconescu & Malhar Kulkarni (2013). The Arrival of Navya-Nyāya Techniques in Varanasi. In Kuruvilla Pandikattu Sj & Binoy Pichalakkattu Sj (eds.), An Indian Ending: Rediscovering the Grandeur of Indian Heritage for a Sustainable Future. Essays in Honour of Professor Dr. John Vattanky SJ On Completing Eighty Years. Serials Publications.
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  28. C. Bulcke (1968). The Theism of Nyaya-Vaisesika. Delhi, Motilal Banarsidass.
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  29. Monima Chadha (2001). Perceptual Cognition: A Nyaya-Kantian Approach. Philosophy East and West 51 (2):197-209.
    It is commonly believed that the given consists of particulars cognized as such in perceptual experiences. Against this belief it is argued that perceptual cognition must be restricted to universal features. A Nyāya-Kantian argument is presented to reveal the incoherence in the very idea of a conception-free awareness of particulars. For the Naiyāyika philosophers and Kant, conceptualization is a necessary ingredient of perceptual experience, since perceptual cognition requires the possibility of recognition. From this it follows that perceptual cognition must be (...)
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  30. Arindam Chakrabarti (2000). Against Immaculate Perception: Seven Reasons for Eliminating Nirvikalpaka Perception From Nyāya. Philosophy East and West 50 (1):1-8.
    Besides seeing a rabbit or seeing that the rabbit is grayish, do we also sometimes see barely just the particular animal (not as an animal or as anything) or the feature rabbitness or grayness? Such bare, nonverbalizable perception is called "indeterminate perception" (nirvikalpaka pratyakṣa) in Nyāya. Standard Nyāya postulates such pre-predicative bare perception in order to honor the rule that awareness of a qualified entity must be caused by awareness of the qualifier. After connecting this issue with the Western debate (...)
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  31. Arindam Chakrabarti (1988). The End of Life: A Nyāya-Kantian Approach to the Bhagavadgītā. [REVIEW] Journal of Indian Philosophy 16 (4):327-334.
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  32. Kisor K. Chakrabarti (2003). Response to Roy W. Perrett's Review of "Classical Indian Philosophy of Mind: The Nyāya Dualist Tradition". Philosophy East and West 53 (4):593-598.
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  33. Kisor Kumar Chakrabarti (2010). Classical Indian Philosophy of Induction: The Nyaya Viewpoint. Lexington Books.
    The problem of induction : East and West -- The later Nyaya solution -- The method of generalization : Vyaptigrahopayah -- Counterfactual reasoning : Tarkah -- Universal based extraordinary perception : Samanyalaksanapratyaksa -- Earlier views of adjuncts : Upadhivadah -- The accepted view of adjuncts : Upadhivadasiddhantah -- Classification of adjuncts : Upadhivibhagah -- Sriharsa's Khandanakhandakhadyam on pervasion -- Selected passages from Prabhacandra's Prameyakamalamartanda on critique of pervasion and inference -- Selections from Dharmakirti's Nyayabindu on non-perception as a probans.
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  34. Kisor Kumar Chakrabarti (1978). The Nyāya-Vaiśe $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{s}$}}{s} " />Ika Theory of Negative Entities. [REVIEW] Journal of Indian Philosophy 6 (2).
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  35. Kisor Kumar Chakrabarti (1976). Some Comparisons Between Frege's Logic and Navya-Nyaya Logic. Philosophy and Phenomenological Research 36 (4):554-563.
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  36. Kisor Kumar Chakrabarti & Chandana Chakrabarti (1991). Toward Dualism: The Nyāya-Vaiśeṣika Way. Philosophy East and West 41 (4):477-491.
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  37. Krishna Chakraborty Ganguly (1993). A Bibliography of Nyāya Philosophy. National Library.
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  38. Krishna Chakraborty (1978). The Nyāya Concept of Svābhāvika Sambandha: A Historical Retrospect. [REVIEW] Journal of Indian Philosophy 5 (4):385-392.
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  39. Arindam Chakravarti (1982). The Nyāya Proofs for the Existence of the Soul. Journal of Indian Philosophy 10 (3):211-238.
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  40. Satischandra Chatterjee (1939). The Nyāya Theory of Knowledge. Calcutta]University of Calcutta.
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  41. A. D'Almeida (1973). Nyaya Philosophy: Nature and Validity of Knowledge. Pontifical Institute of Theology and Philosophy.
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  42. B. K. Dalai (2005). Nyāya Siddhānta Dīpaḥ of Śaśadhara: Containing the Text, Eng. Translation, and Critical Study of the First Five Vedas. Pratibha Prakashan.
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  43. Keśavacandra Dāśa (1991). Relations in Knowledge Representation: An Interdisciplinary Study in Nyāya, Mīmāṁsā, Vyākaraṇa, Tantra, Modern Linguistics, and Artificial Intelligence in Computer Application. Sri Satguru Publications.
  44. Matthew R. Dasti (2014). Nyāya's Self as Agent and Knower. In Matthew R. Dasti & Edwin F. Bryant (eds.), Free will, Agency, and Selfhood in Indian Philosophy. Oxford University Press. 112.
    Much of classical Hindu thought has centered on the question of self: what is it, how does it relate to various features of the world, and how may we benefit by realizing its depths? Attempting to gain a conceptual foothold on selfhood, Hindu thinkers commonly suggest that its distinctive feature is consciousness (caitanya). Well-worn metaphors compare the self to light as its awareness illumines the world of knowable objects. Consciousness becomes a touchstone to recognize the presence of a self. A (...)
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  45. Matthew R. Dasti (2013). Systematizing Nyāya. [REVIEW] Philosophy East and West 63 (4):617-637.
    An ongoing effort, exemplified though happily not exhausted in the work of B. K. Matilal, is to present the best of classical Indian philosophy in a way that speaks to contemporary philosophical concerns, while still being historically and philologically responsible. Epistemology in Classical India: The Knowledge Sources of the Nyāya School by Stephen Phillips is expressly this kind of work. Phillips begins by explaining that his book is “for philosophers and students of philosophy, not for specialists in classical Indian thought” (...)
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  46. Matthew R. Dasti (2012). Parasitism and Disjunctivism in Nyāya Epistemology. Philosophy East and West 62 (1):1-15.
    From the early modern period, Western epistemologists have often been concerned with a rigorous notion of epistemic justification, epitomized in the work of Descartes: properly held beliefs require insulation from extreme skepticism. To the degree that veridical cognitive states may be indistinguishable from non-veridical states, apparently veridical states cannot enjoy high-grade positive epistemic status. Therefore, a good believer begins from what are taken to be neutral, subjective experiences and reasons outward—hopefully identifying the kinds of appearances that properly link up to (...)
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  47. Matthew R. Dasti, Nyāya. The Internet Encyclopedia of Philosophy.
    This is an overview of the Nyaya ("Logic") school of classical Indian philosophy, focusing on the earlier period (up to roughly 1000 CE).
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  48. Matthew R. Dasti (2011). Indian Rational Theology: Proof, Justification, and Epistemic Liberality in Nyāya's Argument for God. Asian Philosophy 21 (1):1-21.
    In classical India, debates over rational theology naturally become the occasion for fundamental questions about the scope and power of inference itself. This is well evinced in the classical proofs for God by the Hindu Nyāya tradition and the opposing arguments of classical Buddhists and Mīmāsā philosophers. This paper calls attention to, and provides analysis of, a number of key nodes in these debates, particularly questions of inferential boundaries and whether inductive reasoning has the power to support inferences to wholly (...)
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  49. Matthew R. Dasti (2010). Against a Hindu God by Parimal G. Patil (Columbia University Press 2009). [REVIEW] Journal of Asian Studies.
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  50. Matthew R. Dasti (2008). Testimony, Belief Transfer, and Causal Irrelevance: Reflections From India's Nyaya School. History of Philosophy Quarterly 25 (4):281-299.
    Recent studies of Nyäya’s account of testimony have illustrated its anticipation of contemporary testimonial antireductionism, the position that testimony cannot be reduced to a more fundamental means of knowledge like inference or perception. This paper discusses another relevant but less discussed anticipation of current debate, involving the status of speaker belief in testimonial exchange. Is a speaker’s veridical apprehension of the content of his utterance a necessary condition on testimonial exchange? This was a source of much disputation among Indian epistemologists, (...)
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