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

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  1.  6
    Walter A. Carnielli, Itala M. L. D'ottaviano & Brazilian Conference on Mathematical Logic (1999). Advances in Contemporary Logic and Computer Science Proceedings of the Eleventh Brazilian Conference on Mathematical Logic, May 6-10, 1996, Salvador, Bahia, Brazil. [REVIEW] Monograph Collection (Matt - Pseudo).
    This volume presents the proceedings from the Eleventh Brazilian Logic Conference on Mathematical Logic held by the Brazilian Logic Society (co-sponsored by the Centre for Logic, Epistemology and the History of Science, State University of Campinas, Sao Paulo) in Salvador, Bahia, Brazil. The conference and the volume are dedicated to the memory of professor Mario Tourasse Teixeira, an educator and researcher who contributed to the formation of several generations of Brazilian logicians. Contributions were made from (...)
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  2. Sadajiro Sugiura (1902). Hindu Logic as Preserved in China and Japan. The Monist 12:146.
     
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  3.  8
    S. N. Gupta (1895). Nature of Inference in Hindu Logic. Mind 4 (14):159-175.
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  4. Sadajiro Sugiura & Edgar Arthur Singer (1900). Hindu Logic as Preserved in China and Japan, Ed. By E.A. Singer.
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  5.  72
    Frits Staal (1988). Universals: Studies in Indian Logic and Linguistics. University of Chicago Press.
    This collection of articles and review essays, including many hard to find pieces, comprises the most important and fundamental studies of Indian logic and linguistics ever undertaken. Frits Staal is concerned with four basic questions: Are there universals of logic that transcend culture and time? Are there universals of language and linguistics? What is the nature of Indian logic? And what is the nature of Indian linguistics? By addressing these questions, Staal demonstrates that, contrary to the general (...)
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  6.  9
    Satis Chandra Vidyabhusana (1921/1971). A History of Indian Logic: Ancient, Mediaeval, and Modern Schools. Delhi,Motilal Banarsidass.
    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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  7. C. Goekoop (1967). The Logic of Invariable Concommitance in the Tattvacintāmaṇi. Dordrecht, D. Reidel.
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  8. Susil Kumar Maitra (1974). Fundamental Questions of Indian Metaphysics and Logic. University of Calcutta.
     
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  9. Sukhlalji Sanghavi (1961). Advanced Studies in Indian Logic & Metaphysics. Firma K. L. Mukhopadhyaya.
     
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  10. K. K. Ambikadevi (2010). Studies in Indian Logic. Sukrtindra Oriental Research Institute.
     
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  11.  4
    V. K. Bharadwaja (1990). Form and Validity in Indian Logic. Indian Institute of Advanced Study in Association with Munshiram Manoharlal Publishers, Delhi.
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  12. Birendra Kumar Bhattacharya (1976). Inference in Indian and Western Logic. Sanskrit Pustak Bhandar.
     
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  13. Jayanta Bhatta (1978). Jayanta Bhaṭṭa's Nyāya-Mañjarī: The Compendium of Indian Speculative Logic. Motilal Banarsidass.
     
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  14. Chalāriśeṣācārya (1936). Madhva Logic: Being an English Translation of the Pramāṇacandrikā with an Introductory Outline of Madhva Philosophy and the Text in Sanskrit. Calcutta University.
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  15. Chalāriśeṣācārya (1936/1980). Mādhva's Pramāṇacandrikā: Mādhva Logic = Pramāṇacandrikā: Text in Sanskrit and Translation with an Introductory Outline of Mādhva Philosophy in English. Nag Publishers.
     
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  16. K. K. Dixit (1975). Indian Logic: Its Problems as Treated by its Schools. Research Institute of Prakrit, Jainology, and Ahimsa.
     
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  17. Raghunath Ghosh (2000). Knowledge, Meaning & Intuition: Some Theories in Indian Logic. New Bharatiya Book Corp..
     
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  18. Rasik Vihari Joshi (1979). Studies in Indian Logic and Metaphysics. Bharatiya Vidya Prakashan.
     
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  19. Lobsang Tharchin (1979). The Logic and Debate Tradition of India, Tibet, and Mongolia: History, Reader, Resources. Rashi Gempil Ling.
     
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  20. V. N. Jha (1986). Studies in Language, Logic, and Epistemology. Pratibha Prakashan.
     
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  21. Fedor Ippolitovich Shcherbatskoĭ (1962). Buddhist Logic. New York, Dover Publications.
     
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  22. Giuseppe Tucci (1929). Per-Dinnaga Buddhist Texts on Logic From Chinese Sources. Translated with an Introd., Notes and Indices. Oriental Institute.
     
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  23.  26
    Shyam Ranganathan, Hindu Philosophy. Internet Encyclopedia of Philosophy.
    The compound “Hindu philosophy” is ambiguous. Minimally it stands for a tradition of Indian philosophical thinking. However, it could be interpreted as designating one comprehensive philosophical doctrine, shared by all Hindu thinkers. The term “Hindu philosophy” is often used loosely in this philosophical or doctrinal sense, but this usage is misleading. There is no single, comprehensive philosophical doctrine shared by all Hindus that distinguishes their view from contrary philosophical views associated with other Indian religious movements such as (...)
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  24. Toshihiro Wada (1990). Invariable Concomitance in Navya-Nyāya. Sri Satguru Publications.
     
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  25. Sundar Sarukkai (2005). Indian Philosophy and Philosophy of Science. Distributed by Motilal Banarsidass Publishers.
     
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  26. 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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  27.  12
    Francis X. Clooney (1999). The Existence of God, Reason, and Revelation In Two Classical Hindu Theologies. Faith and Philosophy 16 (4):523-543.
    This essay introduces central features of classical Hindu reflection on the existence and nature of God by examining arguments presented in the Nyāyamañjarī of Jayanta Bhatta (9th century CE), and the Nyāyasiddhāñjana of Vedānta Deśika (14th century CE). Jayanta represents the Nyāya school of Hindu logic and philosophical theology, which argued that God’s existence could be known by a form of the cosmological argument. Vedānta Deśika represents the Vedånta theological tradition, which denied that God’s existencecould be known (...)
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  28. Kamalā Śarmā (2004). Nyāyadaśana Meṃ Pramāṇa Vicāra. Nyū Bhāratiyā Buka Kôrporeśana.
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  29. Nandita Bandyopadhyay (1989). Definition of Valid Knowledge: Pramālakṣaṇa in Gaṅgeśa's Tattvacintāmaṇi. Sanskrit Pustak Bhandar.
    v. 1. Opponents' position (Pūrvapakṣa) -- v. 2. Pramā-lakṣaṇa-siddhānta.
     
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  30. Gopikamohan Bhattacharyya (1978). Navya-Nyāya: Some Logical Problems in Historical Perspective. Bharatiya Vidya Prakashan.
     
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  31. Tarasankar Bhattacharya (1970). The Nature of Vyāpti According to the Navya-Nyāya. Calcutta,Sanskrit College.
     
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  32. Srilekha Datta (1991). The Ontology of Negation. Jadavpur University, Calcutta in Collaboration with K.P. Bagchi and Co..
     
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  33. Śivarāma Gaṅgopādhyāya (2011). Nyāyaparicayakalpalatikā. Bhāratīya Vidyā Saṃsthāna.
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  34. Gaṅgeśa (2004). Tattvacintāmaṇivivecanam =. Śrīsaṅkara Advaitaśodhakendram, Śrīśrījagadguru Śaṅkarācārya Mahāsaṃsthānam.
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  35. Gaṅgeśa (2005). Tattvacintāmaṇiḥ: Upādhyādibādhāntaḥ. Distributed by Motilal Banarsidass.
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  36. Jonardon Ganeri (2002). Mind, Language and World the Collected Essays of Bimal Krishna Matilal. Monograph Collection (Matt - Pseudo).
     
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  37. Indumatī Miśrā (2006). Vaidika-Bauddha-Jaina Tarkabhāṣāṇāṃ Tulanātmakaṃ Samīkṣātmakamadhyayanam. [Indumatī Miśrā].
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  38. Raghudeva Nyāyālaṅkāra (2008). Raghudevabhaṭṭācāryaviracitā Navyanyāyavādagranthāḥ =. Sweta Prajapati.
    Muktivādaḥ -- Īśvaravādaḥ -- Prāgabhāvavādaḥ -- Laukikaviṣayatāvādaḥ -- Anumitiparāmarśavicāraḥ -- Viśiṣṭavaiśiṣṭyabodhavicāraḥ -- Āṅkāṣāvādaḥ -- Sāmagrīvādaḥ.
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  39. Tanujā Rāvala (2011). Sambandhatattva: Gautamanyāya, Bauddhanyāya, Jainanyāya Ke Sandarbha Meṃ. Īsṭarna Buka Liṅkarsa.
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  40. Kokila H. Shah (2001). Nyāya and Jaina Epistemology: A Study in Retrospect, a Critical and Comparative Study. Sharadaben Chimanbhai Educational Research Centre.
     
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  41. Dhirendra Sharma (1974). The Negative Dialectics: A Study of the Negative Dialecticism in Indian Philosophy. Sterling Publishers.
     
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  42. Dhirendra Sharma (1970). The Negative Dialectics of India. [Leiden.
     
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  43. Dhirendra Sharma (1973). The Negative Dialectics of India: A Study of the Negative Dialecticism in Indian Philosophy. Philosophy East and West 23 (1):251-253.
     
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  44.  5
    Bruce B. Lawrence (2013). “All Distinctions Are Political, Artificial” the Fuzzy Logic of M. F. Husain. Common Knowledge 19 (2):269-274.
    Few modern artists so consistently embodied a fuzzy logic of their own as did the Indian painter Maqbool Fida Husain (1915 – 2011). His critics tried to define him as a reckless defamer of Hindu values, but another way to define him is as a dutiful devotee of a vision that was inclusive, rather than exclusive, and that understood all boundaries and identities as fluid or blurry, rather than as fixed and immutable. Or one might say that Husain (...)
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  45.  8
    Bimal Krishna Matilal (1971). Epistemology, Logic, and Grammar in Indian Philosophical Analysis. The Hague,Mouton.
  46. Disciple of Devacandra Hemacandra, Satkari Mukhopadhyaya & Nathmal Tatia (1970). Hemacandra's Pramana-Mimamsa Text and Translation with Critical Notes. Tara Publications.
     
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  47. Disciple of Devacandra Hemacandra, Satkari Mukhopadhyaya & Nathmal Tatia (1946). Pramana-Mimasa or a Critique of Organ of Knowledge. Translated with Explanations by Satkari Mookerjee. Edited by Nathmal Tatia. Published Under the Auspices of the Bharati Jaina Parisat by Bharati Mahavidyalaya.
     
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  48. Santaraksita, Kamalasila & Ganganatha Jha (1987). The Tattvasangraha of Santaraksita. Oriental Institute.
     
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  49. B. L. Atreya (1962). The Elements of Indian Logic. Moradabad, Darshana Printers.
  50. Thakur D. Sharma (1999). The Science and Logic of the Absolutely Pure. G.I. Corp..
     
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