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: 150.0
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  2. Frits Staal (1988). Universals: Studies in Indian Logic and Linguistics. University of Chicago Press.score: 96.0
    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: 96.0
    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: 90.0
     
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  5. K. K. Ambikadevi (2010). Studies in Indian Logic. Sukrtindra Oriental Research Institute.score: 90.0
     
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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: 90.0
     
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  7. Birendra Kumar Bhattacharya (1976). Inference in Indian and Western Logic. Sanskrit Pustak Bhandar.score: 90.0
     
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  8. Jayanta Bhatta (1978). Jayanta Bhaṭṭa's Nyāya-Mañjarī: The Compendium of Indian Speculative Logic. Motilal Banarsidass.score: 90.0
     
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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: 90.0
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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: 90.0
     
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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: 90.0
     
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  12. Raghunath Ghosh (2000). Knowledge, Meaning & Intuition: Some Theories in Indian Logic. New Bharatiya Book Corp..score: 90.0
     
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  13. C. [from old catalog] Goekoop (1967). The Logic of Invariable Concommitance in the Tattvacintāmaṇi. Dordrecht, D. Reidel.score: 90.0
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  14. Rasik Vihari Joshi (1979). Studies in Indian Logic and Metaphysics. Bharatiya Vidya Prakashan.score: 90.0
     
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  15. Susil Kumar Maitra (1974). Fundamental Questions of Indian Metaphysics and Logic. University of Calcutta.score: 90.0
     
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  16. Sukhlalji Sanghavi (1961). Advanced Studies in Indian Logic & Metaphysics. Firma K. L. Mukhopadhyaya.score: 90.0
     
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  17. V. N. Jha (1986). Studies in Language, Logic, and Epistemology. Pratibha Prakashan.score: 78.0
     
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  18. Fedor Ippolitovich Shcherbatskoĭ (1962). Buddhist Logic. New York, Dover Publications.score: 78.0
     
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  19. Gopikamohan Bhattacharyya (1978). Navya-Nyāya: Some Logical Problems in Historical Perspective. Bharatiya Vidya Prakashan.score: 70.0
     
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  20. Shyam Ranganathan, Hindu Philosophy. Internet Encyclopedia of Philosophy.score: 66.0
    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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  21. Francis X. Clooney (1999). The Existence of God, Reason, and Revelation In Two Classical Hindu Theologies. Faith and Philosophy 16 (4):523-543.score: 60.0
    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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  22. Toshihiro Wada (1990). Invariable Concomitance in Navya-Nyāya. Sri Satguru Publications.score: 60.0
     
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  23. Kamalā Śarmā (2004). Nyāyadaśana Meṃ Pramāṇa Vicāra. Nyū Bhāratiyā Buka Kôrporeśana.score: 60.0
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  24. Nandita Bandyopadhyay (1989). Definition of Valid Knowledge: Pramālakṣaṇa in Gaṅgeśa's Tattvacintāmaṇi. Sanskrit Pustak Bhandar.score: 60.0
    v. 1. Opponents' position (Pūrvapakṣa) -- v. 2. Pramā-lakṣaṇa-siddhānta.
     
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  25. Dīneśacandra Bhaṭṭācārya (1958). History of Navya Nyaya in Mithila. Darbhanga, Mithila Institute of Post-Graduate Studies and Research in Sanskrit Learning.score: 60.0
     
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  26. Tarasankar Bhattacharya (1970). The Nature of Vyāpti According to the Navya-Nyāya. Calcutta,Sanskrit College.score: 60.0
     
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  27. Srilekha Datta (1991). The Ontology of Negation. Jadavpur University, Calcutta in Collaboration with K.P. Bagchi and Co..score: 60.0
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  28. Śivarāma Gaṅgopādhyāya (2011). Nyāyaparicayakalpalatikā. Bhāratīya Vidyā Saṃsthāna.score: 60.0
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  29. Gaṅgeśa (2004). Tattvacintāmaṇivivecanam =. Śrīsaṅkara Advaitaśodhakendram, Śrīśrījagadguru Śaṅkarācārya Mahāsaṃsthānam.score: 60.0
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  30. Gaṅgeśa (2005). Tattvacintāmaṇiḥ: Upādhyādibādhāntaḥ. Distributed by Motilal Banarsidass.score: 60.0
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  31. Indumatī Miśrā (2006). Vaidika-Bauddha-Jaina Tarkabhāṣāṇāṃ Tulanātmakaṃ Samīkṣātmakamadhyayanam. [Indumatī Miśrā].score: 60.0
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  32. Raghudeva Nyāyālaṅkāra (2008). Raghudevabhaṭṭācāryaviracitā Navyanyāyavādagranthāḥ =. Sweta Prajapati.score: 60.0
    Muktivādaḥ -- Īśvaravādaḥ -- Prāgabhāvavādaḥ -- Laukikaviṣayatāvādaḥ -- Anumitiparāmarśavicāraḥ -- Viśiṣṭavaiśiṣṭyabodhavicāraḥ -- Āṅkāṣāvādaḥ -- Sāmagrīvādaḥ.
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  33. Tanujā Rāvala (2011). Sambandhatattva: Gautamanyāya, Bauddhanyāya, Jainanyāya Ke Sandarbha Meṃ. Īsṭarna Buka Liṅkarsa.score: 60.0
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  34. Sundar Sarukkai (2005). Indian Philosophy and Philosophy of Science. Distributed by Motilal Banarsidass Publishers.score: 60.0
     
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  35. Kokila H. Shah (2001). Nyāya and Jaina Epistemology: A Study in Retrospect, a Critical and Comparative Study. Sharadaben Chimanbhai Educational Research Centre.score: 60.0
     
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  36. Dhirendra Sharma (1974). The Negative Dialectics: A Study of the Negative Dialecticism in Indian Philosophy. Sterling Publishers.score: 60.0
     
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  37. Dhirendra Sharma (1970). The Negative Dialectics of India. [Leiden.score: 60.0
     
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  38. Bruce B. Lawrence (2013). “All Distinctions Are Political, Artificial” the Fuzzy Logic of M. F. Husain. Common Knowledge 19 (2):269-274.score: 54.0
    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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  39. Jonardon Ganeri (1996). The Hindu Syllogism: Nineteenth-Century Perceptions of Indian Logical Thought. Philosophy East and West 46 (1):1-16.score: 48.0
    Following H. T. Colebrooke's 1824 'discovery' of the Hindu syllogism, his term for the five-step inference schema in the "Nyāya-sūtra," European logicians and historians of philosophy demonstrated considerable interest in Indian logical thought. This is in marked contrast with later historians of philosophy, and also with Indian nationalist and neo-Hindu thinkers like Vivekananda and Radhakrishnan, who downgraded Indian rationalist traditions in favor of 'spiritualist' or 'speculative' texts. This article traces the role of these later thinkers in the origins (...)
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  40. B. L. Atreya (1962). The Elements of Indian Logic. Moradabad, Darshana Printers.score: 42.0
  41. Bimal Krishna Matilal (1971). Epistemology, Logic, and Grammar in Indian Philosophical Analysis. The Hague,Mouton.score: 42.0
  42. Thakur D. Sharma (1999). The Science and Logic of the Absolutely Pure. G.I. Corp..score: 42.0
     
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  43. Ariel Glucklich (1999). What's in a List?: A Rule of Interpretation for Hindu Dharma Offered in Response to Maria Hibbets. Journal of Religious Ethics 27 (3):463 - 469.score: 36.0
    The study of South Asian ethics presents a variety of problems for the comparative ethicist. This response focuses on one such problem relating to Hinduism: the pervasive use of nonsystematic lists as a source of ethical injunctions and guidelines. The author demonstrates how an indigenous hermeneutic may unpack a list that contains the gift of fearlessness among other gifts. The source of this interpretation is Pūrva Mīmāṃsā, an ancient Indian school of philosophy that specialized in language and the application of (...)
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  44. Phyllis Granoff (1989). Jain Lives of Haribhadra: An Inquiry Into the Sources and Logic of the Legends. [REVIEW] Journal of Indian Philosophy 17 (2):105-128.score: 36.0
    I have attempted here to trace the development of Haribhadra's biography. My contention throughout has been that there is a basic incongruity between what one can discern from the actual works about the author Haribhadra and the legends that came to be associated with him. I have argued that the legends initially came from elsewhere in part from the legends of the arrogant monk who challenges the schismatic Rohagutta, and in part from the stories told of Akalanka, who probably was (...)
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  45. Alessandro Giordani (2013). A Logic of Justification and Truthmaking. Review of Symbolic Logic 6 (2):323-342.score: 27.0
    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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  46. Peter Fritz (2014). What is the Correct Logic of Necessity, Actuality and Apriority? Review of Symbolic Logic 7 (3):385-414.score: 27.0
    This paper is concerned with a propositional modal logic with operators for necessity, actuality and apriority. The logic is characterized by a class of relational structures defined according to ideas of epistemic two-dimensional semantics, and can therefore be seen as formalizing the relations between necessity, actuality and apriority according to epistemic two-dimensional semantics. We can ask whether this logic is correct, in the sense that its theorems are all and only the informally valid formulas. This paper gives (...)
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  47. Nate Charlow (2014). Logic and Semantics for Imperatives. Journal of Philosophical Logic 43 (4):617-664.score: 27.0
    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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  48. Kit Fine (2014). Truth-Maker Semantics for Intuitionistic Logic. Journal of Philosophical Logic 43 (2-3):549-577.score: 27.0
    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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  49. Achille C. Varzi (2014). Logic, Ontological Neutrality, and the Law of Non-Contradiction. In Elena Ficara (ed.), Contradictions. Logic, History, Actuality. De Gruyter. 53–80.score: 27.0
    Abstract. As a general theory of reasoning—and as a general theory of what holds true under every possible circumstance—logic is supposed to be ontologically neutral. It ought to have nothing to do with questions concerning what there is, or whether there is anything at all. It is for this reason that traditional Aristotelian logic, with its tacit existential presuppositions, was eventually deemed inadequate as a canon of pure logic. And it is for this reason that modern quantification (...)
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  50. 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: 27.0
    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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