Search results for 'Buddhist logic' (try it on Scholar)

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  1. Brendan S. Gillon (2008). An Early Buddhist Text on Logic: Fang Bian Xin Lun. [REVIEW] Argumentation 22 (1):15-25.score: 81.0
    The Fang Bian Xin Lun is a text on Buddhist logic which is thought to be the earliest one still to be extant. It appears in Chinese only (T1632). The great Italian indologist Giuseppe Tucci, believing that the text was originally a Sanskrit text, translated it into Sanskrit and gave it the title Upāyahṛdaya. The paper provides the historical background of the development of logic in Classical India up to the time of this text, summarizes its content (...)
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  2. Alex Wayman (1999). A Millennium of Buddhist Logic. Motilal Banarsidass Publishers.score: 78.0
    This is volume One of texts (from sanskrit and Tibetan sources) of the two planned volumes on Buddhist Ligic (the second volume to be on topics and opponents).
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  3. Lata S. Bapat (1989). Buddhist Logic: A Fresh Study of Dharmakīrti's Philosophy. Bharatiya Vidya Prakashan.score: 75.0
     
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  4. Ratnakīrti (1970). An Eleventh-Century Buddhist Logic of Exists. Dordrecht,D. Reidel.score: 75.0
     
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  5. F. I. Shcherbatskoĭ (1970). Buddhist Logic. Biblio Verlag.score: 75.0
     
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  6. Fedor Ippolitovich Shcherbatskoĭ (1962). Buddhist Logic. New York, Dover Publications.score: 75.0
     
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  7. R. S. Y. Chi (1969/1984). Buddhist Formal Logic. Motilal Banarsidass.score: 69.0
    This work is primarily an interpretation of Indian Logic preserved in China.
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  8. Helmut Krasser, Horst Lasic, Eli Franco & Birgit Kellner (eds.) (2011). Religion and Logic in Buddhist Philosophical Analysis. [REVIEW] Verlag der Österreichischen Akademie der Wissenschaften.score: 66.0
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  9. Zhihua Yao (2009). Empty Subject Terms in Buddhist Logic: Dignāga and His Chinese Commentators. Journal of Indian Philosophy 37 (4):383-398.score: 60.0
    The problem of empty terms is one of the focal issues in analytic philosophy. Russell’s theory of descriptions, a proposal attempting to solve this problem, attracted much attention and is considered a hallmark of the analytic tradition. Scholars of Indian and Buddhist philosophy, e.g., McDermott, Matilal, Shaw and Perszyk, have studied discussions of empty terms in Indian and Buddhist philosophy. But most of these studies rely heavily on the Nyāya or Navya-Nyāya sources, in which Buddhists are portrayed as (...)
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  10. Jiang Wu (2003). Buddhist Logic and Apologetics in 17th Century China: An Analysis of the Use of Buddhist Syllogisms in an Anti-Christian Polemic. Dao: A Journal of Comparative Philosophy 2 (2):273-289.score: 60.0
    A glimpse of the new application of Buddhist logic in the seventeenth century leads us to reflect about our approach to logic in a given religious tradition: Should we isolate a logical system from the very context that has given rise to the genesis and development of such an intellectual apparatus? Methodologically, we do have the legitimate right to approach Buddhist logic from a purely logical point of view. However, when we study the actual use (...)
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  11. Jay L. Garfield, Tom J. F. Tillemans & Mario D'Amato, eds (2009). Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. OUP USA.score: 57.0
    This volume collects essays by philosophers and scholars working at the interface of Western philosophy and Buddhist Studies. Many have distinguished scholarly records in Western philosophy, with expertise in analytic philosophy and logic, as well as deep interest in Buddhist philosophy. Others have distinguished scholarly records in Buddhist Studies with strong interests in analytic philosophy and logic. All are committed to the enterprise of cross-cultural philosophy and to bringing the insights and techniques of each tradition (...)
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  12. S. R. Bhatt (2000). Buddhist Epistemology. Greenwood Press.score: 51.0
    This volume provides a clear and exhaustive exposition of Buddhist epistemology and logic, based on the works of classical thinkers such as Vasubandhu, Dinnaga, ...
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  13. Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.) (2009). Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. Oxford University Press.score: 51.0
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  14. Douglas Dunsmore Daye (1977). Metalogical Incompatibilities in the Formal Description of Buddhist Logic (Nyāya). Notre Dame Journal of Formal Logic 18 (2):221-231.score: 48.0
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  15. Douglas Dunsmore Daye (1979). Metalogical Cliches (Proto-Variables) and Their Restricted Substitution in Sixth Century Buddhist Logic. Notre Dame Journal of Formal Logic 20 (3):549-558.score: 48.0
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  16. Pramod Kumar (2008). Semantic Aspect of Buddhist Logic with Special Reference to Dinnaga and Dharmakirti. Proceedings of the Xxii World Congress of Philosophy 6:167-183.score: 48.0
    Buddhist logicians have rejected the reality of universals on the one hand, and, on the other hand, given a substitute in the form of the doctrine of Apoha. The doctrine of apoha first appears in Dinnaga’s Pramanasamuccaya, according to which words and concepts are negative by their very nature. They proceed on thebasis of negation. They express their own meaning only by repudiating their opposite meaning. The Buddhist logicians talk of two types of knowledge, viz., pratyaksa, which is (...)
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  17. R. Lance Factor (1983). What is the "Logic" in Buddhist Logic? Philosophy East and West 33 (2):183-188.score: 45.0
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  18. V. K. Bharadwaja (1984). Rationality, Argumentation and Embarrassment: A Study of Four Logical Alternatives (Catuṣkoṭi) in Buddhist Logic. Philosophy East and West 34 (3):303-319.score: 45.0
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  19. Bimal Krishna Matilal (1970). Reference and Existence in Nyāya and Buddhist Logic. Journal of Indian Philosophy 1 (1):83-110.score: 45.0
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  20. A. C. S. McDermott (1970). Empty Subject Terms in Late Buddhist Logic. Journal of Indian Philosophy 1 (1):22-29.score: 45.0
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  21. Nenad Fiser (1985). RSY Chi and the Formalization of Buddhist Logic (in Yugoslavian). Filozofska Istrazivanja 15:841-851.score: 45.0
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  22. Hans G. Herzberger (1975). Double Negation in Buddhist Logic. Journal of Indian Philosophy 3 (1-2):3-16.score: 45.0
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  23. Satis Chandra Vidyabhusana (1921/1971). A History of Indian Logic: Ancient, Mediaeval, and Modern Schools. Delhi,Motilal Banarsidass.score: 45.0
    The Conciliatory Character of Jaina Logic. In the previous pages there has been given an indication of the services rendered by the Jainas and N° Brihrna^1 H,e the Buddhists in the formation of the Mediaeval School of Indian Logic. Since the  ...
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  24. David Bastow (1989). Bimal Krishna Matilal and Robert D Evans (Eds). Buddhist Logic and Epistemology. Studies of Classical India 7. Pp. 303. (Dordrecht, Holland: D. Reidel, 1986.). [REVIEW] Religious Studies 25 (2):252.score: 45.0
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  25. Douglas D. Daye (1979). Empirical Falsifiability And The Frequence Of Darsana Relevance In The Sixth Century Buddhist Logic Of Sankarasvamin. Logique Et Analyse 22 (March-June):223-237.score: 45.0
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  26. Christian Coseru (forthcoming). Buddhist ‘Foundationalism’ and the Phenomenology of Perception,” Philosophy East and West 59:4 (October 2009): 409-439. [REVIEW] Philosophy East and West.score: 42.0
    In this essay, which draws on a set of interrelated issues in the phenomenology of perception, I call into question the assumption that Buddhist philosophers of the Dignāga-Dharmakīrti tradition pursue a kind of epistemic foundationalism. I argue that the embodied cognition paradigm, which informs recent efforts within the Western philosophical tradition to overcome the Cartesian legacy, can be also found– albeit in a modified form–in the Buddhist epistemological tradition. In seeking to ground epistemology in the phenomenology of cognition, (...)
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  27. Doboom Tulku & Maya Joshi (eds.) (2010). Pramāṇa: Dharmakīrti and the Indian Philosophical Debate. Manohar Publishers & Distributors.score: 42.0
    Indian philosophical thought on Pramana (valid cognition) is a rich achievement that merits attention not only for its technical brilliance and variety but also for the ways in which it reverberates with contemporary discussions in science. In a spirit of free and open enquiry, Tibet House collaborated with the Drepung Monastic University at Mundgod, Karnataka to organize a monastic debate that was both traditional and contemporary. This debate was special in that it grew upon the pre-Buddhist traditions of thought (...)
     
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  28. Katherine Rogers (2008). Tibetan Logic. Snow Lion Publications.score: 39.0
    Rogers takes up each of the manual's topics in turn, providing explanation and commentary, and investigates the role of reasoning in the Ge-luk-pa system of ...
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  29. Lawrence J. McCrea (2010). Buddhist Philosophy of Language in India: Jnanasrimitra's Monograph on Exclusion. Columbia University Press.score: 39.0
    This volume marks the first English translation of Jnanasrimitra's Monograph on Exclusion, a careful, critical investigation into language, perception, and conceptual awareness.
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  30. Lobsang Tharchin (1979). The Logic and Debate Tradition of India, Tibet, and Mongolia: History, Reader, Resources. Rashi Gempil Ling.score: 39.0
     
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  31. V. K. Bharadwaja (1990). Form and Validity in Indian Logic. Indian Institute of Advanced Study in Association with Munshiram Manoharlal Publishers, Delhi.score: 39.0
     
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  32. der Kuijp & J. W. (1983). Contributions to the Development of Tibetan Buddhist Epistemology: From the Eleventh to the Thirteenth Century. F. Steiner.score: 39.0
  33. K. K. Dixit (1975). Indian Logic: Its Problems as Treated by its Schools. Research Institute of Prakrit, Jainology, and Ahimsa.score: 39.0
     
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  34. Harjeet Singh Gill (2001). Signification in Buddhist and French Traditions. Harman Pub. House.score: 39.0
     
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  35. Hâgoḍa Khemānanda (1993). Logic and Epistemology in Theravāda =. Dharma Paryeshanalaya.score: 39.0
  36. Anne C. Klein (2012). Zhi Shi Yu Jie Tuo: Cu Cheng Zong Jiao Zhuan Hua Zhi Ti Yan de Zang Chuan Fo Jiao Zhi Shi Lun = Knowledge and Liberation: Tibetan Buddhist Epistemology in Support of Transformative Religious Experience. Fa Gu Wen Hua Shi Ye Gu Fen You Xian Gong Si.score: 39.0
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  37. Pramod Kumar (1998). Negation, Logic, and Semantics. K. P. Jayaswal Research Institute.score: 39.0
     
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  38. Susil Kumar Maitra (1974). Fundamental Questions of Indian Metaphysics and Logic. University of Calcutta.score: 39.0
     
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  39. Shunzō Onoda (1992). Monastic Debate in Tibet: A Study on the History and Structures of Bsdus Grwa Logic. Arbeitskreis für Tibetische Und Buddhistische Studien Universität Wien.score: 39.0
     
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  40. Raghavendra Pandeya (1984). Major Hetvābhāsas: A Formal Analysis: With Reference to Nyāya and Buddhism. Eastern Book Linkers.score: 39.0
     
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  41. Daniel Perdue (1976/1980). Introductory Debate in Tibetan Buddhism. Library of Tibetan Works & Archives.score: 39.0
     
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  42. Dhirendra Sharma (1969). The Differentiation Theory of Meaning in Indian Logic. The Hague, Mouton.score: 39.0
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  43. Amar Singh (1984). The Heart of Buddhist Philosophy, Diṅnaga and Dharmakīrti. Munshiram Manoharlal.score: 39.0
     
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  44. Satis Chandra Vidyabhusana (1909/1977). History of the Mediaeval School of Indian Logic. Exclusively Distributed by Munshiram Manoharlal Publishers.score: 39.0
     
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  45. C. S. Vyas (1991). Buddhist Theory of Perception with Special Reference to Pramāṇa Vārttika of Dharmakīrti. Navrang.score: 39.0
     
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  46. Alex Wayman (1987). Delvings in Logic. Bhandarkar Oriental Research Institute.score: 39.0
    The term guṇa, a problem in communication -- The controversy over Dharmakirti's uncaused destruction.
     
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  47. Amos Yong (2005). Philosophers of Nothingness: An Essay on the Kyoto School, And: A Buddhist-Christian Logic of the Heart: Nishida's Kyoto School and Lonergan's "Spiritual Genome" as World Bridge (Review). Buddhist-Christian Studies 24 (1):271-276.score: 39.0
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  48. Leonard W. J. Van der Kuijp (2003). A Treatise on Buddhist Epistemology and Logic Attributed to Klong Chen Rab 'Byams Pa (1308–1364) and its Place in Indo-Tibetan Intellectual History. [REVIEW] Journal of Indian Philosophy 31 (4):381-437.score: 36.0
  49. Mary M. Garrett (1997). Chinese Buddhist Religious Disputation. Argumentation 11 (2):195-209.score: 36.0
    From about the fourth to the tenth century Buddhist monks in China engaged in formal, semi-public, religious disputation. I describe the Indian origins of this disputation and outline its settings, procedures, and functions. I then propose that this disputation put its participants at risk of performative contradiction with Buddhist tenets about language and salvation, and I illustrate how some chinese Buddhists attempted to transcend these contradictions, subverting disputation through creative linguistic and extra- linguistic strategies.
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  50. Tom J. F. Tillemans (1989). Formal and Semantic Aspects of Tibetan Buddhist Debate Logic. Journal of Indian Philosophy 17 (3):265-297.score: 36.0
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