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  1. Intrinsic Validity Reconsidered: A Sympathetic Study of the MÄ«māMsaka Inversion of Buddhist Epistemology. [REVIEW]Dan Arnold - 2001 - Journal of Indian Philosophy 29 (5/6):589-675.
  2. The Elements of Indian Logic.B. L. Atreya - 1962 - Moradabad, Darshana Printers.
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  3. Empiricism in Indian Philosophy.Arnab Banerjee - manuscript
    it is about Indian philosophical view of empiricism. i tried to show what indian philosophers say about empirical knowledge.
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  4. The Arrival of Navya-Nyāya Techniques in Varanasi.Johannes Bronkhorst, Bogdan Diaconescu & Malhar Kulkarni - 2013 - 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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  5. Mīmāṃsā Deontic Logic: Proof Theory and Applications.Agata Ciabattoni, Francesco Antonio Genco, Björn Lellmann & Elisa Freschi - 2015 - In Hans De Nivelle (ed.), Automated Reasoning with Analytic Tableaux and Related Methods. Springer. pp. 323--338.
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  6. The Nyaya-Sutra: Selections with Early Commentaries.Matthew Dasti & Stephen Phillips - 2017 - Hackett Publishing Company.
    Often translated simply as "logic," the Sanskrit word _nyāya_ means "rule of reasoning" or "method of reasoning." Texts from the school of classical Indian philosophy that bears this name are concerned with cognition, reasoning, and the norms that govern rational debate. This translation of selections from the early school of Nyāya focuses on its foundational text, the _Nyāya-sūtra_, with excerpts from the early commentaries. It will be welcomed by specialists and non-specialists alike seeking an accessible text that both represents some (...)
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  7. The Argumentative Tradition in Indian Philosophy.Balaganapathi Devarakonda - 2008-09 - Journal of Philosophy, Culture and Traditions 5:173-186.
    A spirit of disintegration and disunity is conspicuous on the contemporary social, as well as philosophical scene. There is a celebration of fragments and differences. In such a scenario, no less than a person like Amartya Sen, an eminent economist and a Noble Laureate rose to the occasion and traced out the roots and the space for a democratic discourse that has been sustained in the Indian philosophical tradition. It is laudable that he opened up a discussion that will strengthen (...)
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  8. Debating Verbal Cognition: The Theory of the Principal Qualificand (Mukyaviśeṣya) in Classical Indian Thought.Bogdan Diaconescu - 2012 - Motilal Banarsidass.
    The intellectual culture of India presents us with highly elaborated theories of verbal cognition, known in Sanskrit philosophical literature under the generic name of sabdabodha. The theory explored in this book represents the content of the cognition derived from linguistic utterances as a paraphrase centered on a meaning element-the principal qualificand, which is qualified by other meaning elements. Thinkers of the Mimamsa, Nyaya and Vyakarana schools concern themselves with this topic, situated at the interface between epistemology, linguistics, scriptural exegesis and (...)
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  9. Some (Critical) Remarks on Priest's Dialetheist Reading of Nagarjuna.Goran Kardaš - 2015 - European Journal of Analytic Philosophy 11 (2):35--49.
    Graham Priest in collaboration with J. Garfield and Y. Deguchi (henceforth: DGP) wrote several articles and responses arguing that the Buddhist philosopher Nagarjuna was a dialetheist thinker, i.e. that he not just identified and exposed certain contradictions but that he embraced it. These contradictions, according to DGP, always occur ``at the limits of thought'' i.e. when a certain view at the same time transcends the limit (``transcendence'') and is within that limit (``closure''). In Nagarjuna's case, these limital contradictions arise at (...)
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  10. The Cow is to Be Tied Up: Sort-Shifting in Classical Indian Philosophy.Keating Malcolm - 2013 - History of Philosophy Quarterly 30 (4):311-332.
    This paper undertakes textual exegesis and rational reconstruction of Mukula Bhaṭṭa’s Abhidhā-vṛttta-mātṛkā, or “The Fundamentals of the Communicative Function.” The treatise was written to refute Ānandavardhana’s claim, made in the Dhvanyāloka, that there is a third “power” of words, vyañjanā (suggestion), beyond the two already accepted by traditional Indian philosophy: abhidhā (denotation) and lakṣaṇā(indication).1 I argue that the explanation of lakṣaṇā as presented in his text contains internal tensions, although it may still be a compelling response to Ānandavardhana.
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  11. Place of Logic in Indian Philosophy.Desh Raj Sirswal - 2015 - Lokayata: Journal of Positive Philosophy 2:39-49.
    The title of the present paper might arouse some curiosity among the minds of the readers. The very first question that arises in this respect is whether India produced any logic in the real sense of the term as has been used in the West. This paper is centered only on the three systems of Indian philosophy namely Nyāya, Buddhism and Jainism. We have been talking of Indian philosophy, Indian religion, Indian culture and Indian spirituality, but not that which are (...)
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  12. Methods of Philosophical Inquiry in Upanishads.Desh Raj Sirswal - 2012 - International Journal of Multidisciplinary Educational Research 1 (2):57-62.
    Philosophy is a subject which does not concerned only to an expert or specialist. It appears that there is probably no human being who does not philosophise. Good philosophy expands one’s imagination as some philosophy is close to us, whoever we are. Then of course some is further away, and some is further still, and some is very alien indeed. We raise questions about the assumptions, presuppositions, or definitions upon which a field of inquiry is based, and these questions can (...)
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  13. Reconsidering Classical Indian Thoughts.Desh Raj Sirswal (ed.) - 2011 - Centre for Positive Philosophy and Interdisciplinary Studies (CPPIS), Pehowa (Kurukshetra).
    Recent years have seen the beginning of a radical reassessment of the philosophical literature of ancient and classical India. The analytical techniques of contemporary philosophy are being deployed towards a fresh and original interpretation of the texts. This rational rather than mystical approach towards Indian philosophical theories has resulted in a need to work which explains afresh its central methods, courses and devices. It is with this spirit of thought and background that I want to publish a book to discuss (...)
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  14. Buddhist Philosophy of Logic.Koji Tanaka - 2013 - In Steven Michael Emmanuel (ed.), Blackwell Companion to Buddhist Philosophy. Chichester: Wiley-Blackwell. pp. 320-330.
    Logic in Buddhist Philosophy concerns the systematic study of anumāna (often translated as inference) as developed by Dignāga (480-540 c.e.) and Dharmakīti (600-660 c.e.). Buddhist logicians think of inference as an instrument of knowledge (pramāṇa) and, thus, logic is considered to constitute part of epistemology in the Buddhist tradition. According to the prevalent 20th and early 21st century ‘Western’ conception of logic, however, logical study is the formal study of arguments. If we understand the nature of logic to be formal, (...)
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