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

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  1. S. N. Gupta (1895). Nature of Inference in Hindu Logic. Mind 4 (14):159-175.score: 45.0
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  2. Frits Staal (1988). Universals: Studies in Indian Logic and Linguistics. University of Chicago Press.score: 42.0
    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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  3. Satis Chandra Vidyabhusana (1921/1971). A History of Indian Logic: Ancient, Mediaeval, and Modern Schools. Delhi,Motilal Banarsidass.score: 42.0
    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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  4. 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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  5. K. K. Ambikadevi (2010). Studies in Indian Logic. Sukrtindra Oriental Research Institute.score: 39.0
     
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  6. 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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  7. Birendra Kumar Bhattacharya (1976). Inference in Indian and Western Logic. Sanskrit Pustak Bhandar.score: 39.0
     
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  8. Jayanta Bhatta (1978). Jayanta Bhaṭṭa's Nyāya-Mañjarī: The Compendium of Indian Speculative Logic. Motilal Banarsidass.score: 39.0
     
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  9. 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.score: 39.0
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  10. 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.score: 39.0
     
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  11. 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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  12. Raghunath Ghosh (2000). Knowledge, Meaning & Intuition: Some Theories in Indian Logic. New Bharatiya Book Corp..score: 39.0
     
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  13. C. [from old catalog] Goekoop (1967). The Logic of Invariable Concommitance in the Tattvacintāmaṇi. Dordrecht, D. Reidel.score: 39.0
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  14. Rasik Vihari Joshi (1979). Studies in Indian Logic and Metaphysics. Bharatiya Vidya Prakashan.score: 39.0
     
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  15. Susil Kumar Maitra (1974). Fundamental Questions of Indian Metaphysics and Logic. University of Calcutta.score: 39.0
     
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  16. Sukhlalji Sanghavi (1961). Advanced Studies in Indian Logic & Metaphysics. Firma K. L. Mukhopadhyaya.score: 39.0
     
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  17. Gopikamohan Bhattacharyya (1978). Navya-Nyāya: Some Logical Problems in Historical Perspective. Bharatiya Vidya Prakashan.score: 33.0
     
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  18. V. N. Jha (1986). Studies in Language, Logic, and Epistemology. Pratibha Prakashan.score: 33.0
     
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  19. Fedor Ippolitovich Shcherbatskoĭ (1962). Buddhist Logic. New York, Dover Publications.score: 33.0
     
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  20. Toshihiro Wada (1990). Invariable Concomitance in Navya-Nyāya. Sri Satguru Publications.score: 30.0
     
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  21. Kamalā Śarmā (2004). Nyāyadaśana Meṃ Pramāṇa Vicāra. Nyū Bhāratiyā Buka Kôrporeśana.score: 30.0
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  22. Nandita Bandyopadhyay (1989). Definition of Valid Knowledge: Pramālakṣaṇa in Gaṅgeśa's Tattvacintāmaṇi. Sanskrit Pustak Bhandar.score: 30.0
    v. 1. Opponents' position (Pūrvapakṣa) -- v. 2. Pramā-lakṣaṇa-siddhānta.
     
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  23. Dīneśacandra Bhaṭṭācārya (1958). History of Navya Nyaya in Mithila. Darbhanga, Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning.score: 30.0
     
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  24. Tarasankar Bhattacharya (1970). The Nature of Vyāpti According to the Navya-Nyāya. Calcutta,Sanskrit College.score: 30.0
     
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  25. Srilekha Datta (1991). The Ontology of Negation. Jadavpur University, Calcutta in Collaboration with K.P. Bagchi and Co..score: 30.0
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  26. Śivarāma Gaṅgopādhyāya (2011). Nyāyaparicayakalpalatikā. Bhāratīya Vidyā Saṃsthāna.score: 30.0
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  27. Gaṅgeśa (2004). Tattvacintāmaṇivivecanam =. Śrīsaṅkara Advaitaśodhakendram, Śrīśrījagadguru Śaṅkarācārya Mahāsaṃsthānam.score: 30.0
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  28. Gaṅgeśa (2005). Tattvacintāmaṇiḥ: Upādhyādibādhāntaḥ. Distributed by Motilal Banarsidass.score: 30.0
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  29. Indumatī Miśrā (2006). Vaidika-Bauddha-Jaina Tarkabhāṣāṇāṃ Tulanātmakaṃ Samīkṣātmakamadhyayanam. [Indumatī Miśrā].score: 30.0
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  30. Raghudeva Nyāyālaṅkāra (2008). Raghudevabhaṭṭācāryaviracitā Navyanyāyavādagranthāḥ =. Sweta Prajapati.score: 30.0
    Muktivādaḥ -- Īśvaravādaḥ -- Prāgabhāvavādaḥ -- Laukikaviṣayatāvādaḥ -- Anumitiparāmarśavicāraḥ -- Viśiṣṭavaiśiṣṭyabodhavicāraḥ -- Āṅkāṣāvādaḥ -- Sāmagrīvādaḥ.
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  31. Tanujā Rāvala (2011). Sambandhatattva: Gautamanyāya, Bauddhanyāya, Jainanyāya Ke Sandarbha Meṃ. Īsṭarna Buka Liṅkarsa.score: 30.0
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  32. Sundar Sarukkai (2005). Indian Philosophy and Philosophy of Science. Distributed by Motilal Banarsidass Publishers.score: 30.0
     
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  33. Kokila H. Shah (2001). Nyāya and Jaina Epistemology: A Study in Retrospect, a Critical and Comparative Study. Sharadaben Chimanbhai Educational Research Centre.score: 30.0
     
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  34. Dhirendra Sharma (1974). The Negative Dialectics: A Study of the Negative Dialecticism in Indian Philosophy. Sterling Publishers.score: 30.0
     
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  35. Dhirendra Sharma (1970). The Negative Dialectics of India. [Leiden.score: 30.0
     
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  36. Shyam Ranganathan, Hindu Philosophy. Internet Encyclopedia of Philosophy.score: 27.0
    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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  37. Francis X. Clooney (1999). The Existence of God, Reason, and Revelation In Two Classical Hindu Theologies. Faith and Philosophy 16 (4):523-543.score: 24.0
    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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  38. Alessandro Giordani (2013). A Logic of Justification and Truthmaking. Review of Symbolic Logic 6 (2):323-342.score: 21.0
    In the present paper we propose a system of propositional logic for reasoning about justification, truthmaking, and the connection between justifiers and truthmakers. The logic of justification and truthmaking is developed according to the fundamental ideas introduced by Artemov. Justifiers and truthmakers are treated in a similar way, exploiting the intuition that justifiers provide epistemic grounds for propositions to be considered true, while truthmakers provide ontological grounds for propositions to be true. This system of logic is then (...)
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  39. Nate Charlow (2014). Logic and Semantics for Imperatives. Journal of Philosophical Logic 43 (4):617-664.score: 21.0
    In this paper I will develop a view about the semantics of imperatives, which I term Modal Noncognitivism, on which imperatives might be said to have truth conditions (dispositionally, anyway), but on which it does not make sense to see them as expressing propositions (hence does not make sense to ascribe to them truth or falsity). This view stands against “Cognitivist” accounts of the semantics of imperatives, on which imperatives are claimed to express propositions, which are then enlisted in explanations (...)
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  40. Tapio Korte, Ari Maunu & Tuomo Aho (2009). Modal Logic From Kant to Possible Worlds Semantics. In Leila Haaparanta (ed.), The Development of Modern Logic. Oxford University Press.score: 21.0
    This chapter begins with a discussion of Kant's theory of judgment-forms. It argues that it is not true in Kant's logic that assertoric or apodeictic judgments imply problematic ones, in the manner in which necessity and truth imply possibility in even the weakest systems of modern modal logic. The chapter then discusses theories of judgment-form after Kant, the theory of quantification, Frege's Begriffsschrift, C. I. Lewis and the beginnings of modern modal logic, the proof-theoretic approach to modal (...)
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  41. Phil Corkum (forthcoming). Is Aristotle's Syllogistic a Logic? History and Philosophy of Logic.score: 21.0
    Much of the last fifty years of scholarship on Aristotle’s syllogistic suggests a conceptual framework under which the syllogistic is a logic, a system of inferential reasoning, only if it is not a theory or formal ontology, a system concerned with general features of the world. In this paper, I will argue that this a misleading interpretative framework. The syllogistic is something sui generis: by our lights, it is neither clearly a logic, nor clearly a theory, but rather (...)
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  42. Wilfrid Hodges (2009). Traditional Logic, Modern Logic and Natural Language. Journal of Philosophical Logic 38 (6):589 - 606.score: 21.0
    In a recent paper Johan van Benthem reviews earlier work done by himself and colleagues on ‘natural logic’. His paper makes a number of challenging comments on the relationships between traditional logic, modern logic and natural logic. I respond to his challenge, by drawing what I think are the most significant lines dividing traditional logic from modern. The leading difference is in the way logic is expected to be used for checking arguments. For traditionals (...)
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  43. Kit Fine (2014). Truth-Maker Semantics for Intuitionistic Logic. Journal of Philosophical Logic 43 (2-3):549-577.score: 21.0
    I propose a new semantics for intuitionistic logic, which is a cross between the construction-oriented semantics of Brouwer-Heyting-Kolmogorov and the condition-oriented semantics of Kripke. The new semantics shows how there might be a common semantical underpinning for intuitionistic and classical logic and how intuitionistic logic might thereby be tied to a realist conception of the relationship between language and the world.
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  44. Jason Turner (2012). Logic and Ontological Pluralism. Journal of Philosophical Logic 41 (2):419-448.score: 21.0
    Ontological pluralism is the doctrine that there are different ways or modes of being. In contemporary guise, it is the doctrine that a logically perspicuous description of reality will use multiple quantifiers which cannot be thought of as ranging over a single domain. Although thought defeated for some time, recent defenses have shown a number of arguments against the view unsound. However, another worry looms: that despite looking like an attractive alternative, ontological pluralism is really no different than its counterpart, (...)
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  45. George Boolos (1998). Logic, Logic, and Logic. Harvard University Press.score: 21.0
    This collection, nearly all chosen by Boolos himself shortly before his death, includes thirty papers on set theory, second-order logic, and plural quantifiers; ...
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  46. Robert Demolombe, Andreas Herzig & Ivan Varzinczak (2003). Regression in Modal Logic. Journal of Applied Non-Classical Logic 13 (2):165-185.score: 21.0
    In this work we propose an encoding of Reiter’s Situation Calculus solution to the frame problem into the framework of a simple multimodal logic of actions. In particular we present the modal counterpart of the regression technique. This gives us a theorem proving method for a relevant fragment of our modal logic.
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  47. Tim S. Roberts (2001). Some Thoughts About the Hardest Logic Puzzle Ever. Journal of Philosophical Logic 30 (6):609-612.score: 21.0
    "The Hardest Logic Puzzle Ever" was first described by the late George Boolos in the Spring 1996 issue of the Harvard Review of Philosophy. Although not dissimilar in appearance from many other simpler puzzles involving gods (or tribesmen) who always tell the truth or always lie, this puzzle has several features that make the solution far from trivial. This paper examines the puzzle and describes a simpler solution than that originally proposed by Boolos.
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  48. Ulrich Meyer (2009). 'Now' and 'Then' in Tense Logic. Journal of Philosophical Logic 38 (2):229-247.score: 21.0
    According to Hans Kamp and Frank Vlach, the two-dimensional tense operators “now” and “then” are ineliminable in quantified tense logic. This is often adduced as an argument against tense logic, and in favor of an extensional account that makes use of explicit quantification over times. The aim of this paper is to defend tense logic against this attack. It shows that “now” and “then” are eliminable in quantified tense logic, provided we endow it with enough quantificational (...)
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  49. Gregory Wheeler & Pedro Barahona (2012). Why the Hardest Logic Puzzle Ever Cannot Be Solved in Less Than Three Questions. Journal of Philosophical Logic 41 (2):493-503.score: 21.0
    Rabern and Rabern (Analysis 68:105–112 2 ) and Uzquiano (Analysis 70:39–44 4 ) have each presented increasingly harder versions of ‘the hardest logic puzzle ever’ (Boolos The Harvard Review of Philosophy 6:62–65 1 ), and each has provided a two-question solution to his predecessor’s puzzle. But Uzquiano’s puzzle is different from the original and different from Rabern and Rabern’s in at least one important respect: it cannot be solved in less than three questions. In this paper we solve Uzquiano’s (...)
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  50. Gillian Russell (2008). One True Logic? Journal of Philosophical Logic 37 (6):593 - 611.score: 21.0
    This is a paper about the constituents of arguments. It argues that several different kinds of truth-bearer may be taken to compose arguments, but that none of the obvious candidates—sentences, propositions, sentence/truth-value pairs etc.—make sense of logic as it is actually practiced. The paper goes on to argue that by answering the question in different ways, we can generate different logics, thus ensuring a kind of logical pluralism that is different from that of J. Beall and Greg Restall.
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