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  1. Dispositions, Virtues, and Indian Ethics.Andrea Raimondi & Ruchika Jain - forthcoming - Journal of Religious Ethics.
    Dhand argues that Indian ethics is “reminiscent of the genre of virtue ethics developed in the West”, and that “one could argue that all Indian ethics have been primarily virtue ethics” (2002:358). Many have indeed jumped on the virtue bandwagon, providing prima facie interpretations of the Hindu, the Jain, and the Buddhist canon in virtue terms. Yet others have expressed firm skepticism. They claim that virtues are not proven to be grounded in the nature of things, nor they are unified (...)
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  2. XI—Śrīharṣa on Two Paradoxes of Inquiry.Nilanjan Das - 2023 - Proceedings of the Aristotelian Society 123 (3):275-304.
    In A Confection of Refutation (Khaṇḍanakhaṇḍakhādya), the twelfth-century philosopher and poet Śrīharṣa addresses a version of Meno’s paradox. This version of the paradox was well known in first millennium South Asia through the writings of two earlier Sanskrit philosophers, Śabarasvāmin (4th–5th century ce) and Śaṃkara (8th century ce). Both these thinkers proposed a solution to the paradox. I show how Śrīharṣa rejects this solution, and splits the old paradox into two new ones: the paradox of triviality and the paradox of (...)
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  3. Is Anupalabdhi (Non-apprehension) a Separate pramāṇa?: Analysis of the Vaiśeṣika View.Soma Chakraborty - 2021 - Journal of the Indian Council of Philosophical Research 38 (3):321-345.
    In Indian philosophy, Bhāṭṭa Mīmāṃsakas and Advaita Vedāntins recognize abhāva or anupalabdhi (non-apprehension) as an independent source of knowledge; but no other school of Indian philosophy agrees with them on this issue, and for that reason, arguments have been given by the latter schools for rejecting anupalabdhi as an independent means of knowledge. In this paper, I am going to evaluate only those arguments which have been given by the Vaiśeṣika thinkers, who admit only two pramāṇa-s, viz. pratyakṣa and anumāna, (...)
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  4. Time and Some Temporal Notions: A Vaiśeşika Analysis.Maitreyee Datta - 2021 - Journal of the Indian Council of Philosophical Research 39 (1):25-32.
    Vaiśeşikas are realist philosophers of classical India. They admit time (kāla) as a ubiquitous real substance. In this paper, our aim is to discuss such a determination of time following sixth century Vaiśeşika scholar Praśastapāda and a few of his interpreters, Vyomaśivācārya and Udayanācārya. This paper is an effort to state realist philosophers’ understanding of time and also to highlight how in classical Indian tradition, interpretations paved the way for proving the reality of time. The application of logical methods by (...)
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  5. Review of ShashiPrabha Kumar, Categories, Creation and Cognition in Vaiśeṣika Philosophy. [REVIEW]Malcolm Keating - 2020 - Journal of Comparative Literature and Aesthetics 43:139-141.
    As a guide to source material, the book will be useful to readers already somewhat familiar with Vaiśeṣika, and as a reference guide, the book’s lists of categories (padārthas) and other related concepts will also be handy for the same. However, the book is less satisfactory for readers wishing for a general introduction to the study of Vaiśeṣika, given its organization, coupled with its heavy use of untranslated Sanskrit and assumption that readers are already familiar with Indian philosophy. Philosophically speaking, (...)
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  6. Salvation in Indian Philosophy: Perfection and Simplicity for Vaiśeṣika.Ionut Moise - 2019 - New York: Routledge.
    This book offers a comprehensive description of the 'doctrine of salvation' and Vaiśeṣika, one of the oldest philosophical systems of Indian philosophy and provides an overview of theories in other related Indian philosophical systems and classical doctrines of salvation. The book examines liberation, the fourth goal of life and arguably one of the most important topics in Indian philosophy, from a comparative philosophical perspective. Contextualising classical Greek Philosophy which contains the three goals of life, and explains salvation as first understood (...)
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  7. Classical Vaisesika in Indian Philosophy: On Knowing and What is to Be Known.ShashiPrabha Kumar - 2013 - Routledge.
    Vaisesika is one of the six systems of Hindu philosophy. It represents a pluralistic realism and is usually held to be an atomistic, metaphysical theory. This book explores the basic tenets of the Vaisesika classical school of Indian philosophy from a new perspective. It argues that it reveals an epistemological formulation of its own, which was diminished due to later developments in the history of Indian philosophical tradition. Focusing on the principles of knowable objects and the processes of knowing as (...)
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  8. A COGNITIVE SCIENCE CORRELATION OF THE MEANING OF PADAARTHA IN RELATION TO HUMAN CONSCIOUSNESS, MIND AND THEIR FUNCTIONS.Varanasi Ramabrahmam - 2013 - In Proceedings of International Conference on Indic Studies, 2013, on the theme – Ancient Indian wisdom and modern world, March 29-31, 2013, Delhi, India. Sub-theme: Ancient Indian Vision and Cognitive Science.
    Abstract The word Padaartha, used as a technical term by different Indian schools of thought with different senses will be brought out. The meaning and intonation of the word Padaartha as used in the Upanishads, Brahmajnaana, Advaitha Philosophy, Sabdabrahma Siddhanta (Vyaakarana), the Shaddarshanas will be discussed. A comprehensive gist of this discussion will be presented relating to human consciousness, mind and their functions. The supplementary and complementary nature of these apparently “different” definitions will be conformed from cognitive science point of (...)
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  9. Is cognition an attribute of the self or it rather belongs to the body? Some dialectical considerations on Udbhaṭabhaṭṭa’s position against Nyāya and Vaiśeṣika.Krishna Del Toso - 2011 - Open Journal of Philosophy 1 (2):48.
    In this article an attempt is made to detect what could have been the dialectical reasons that impelled the Cār-vāka thinker Udbhatabhatta to revise and reformulate the classical materialistic concept of cognition. If indeed according to ancient Cārvākas cognition is an attribute entirely dependent on the physical body, for Udbhatabhatta cognition is an independent principle that, of course, needs the presence of a human body to manifest itself and for this very reason it is said to be a peculiarity of (...)
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  10. Composite Substances as True Wholes: Toward a Modified Nyāya-Vaiśeṣika Theory of Composite Substances.John Kronen & Jacob Tuttle - 2011 - Canadian Journal of Philosophy 41 (2):289-316.
    In the Categories Aristotle defined substance as that which is neither predicable of nor in another. In saying that a substance is not predicable of another, Aristotle meant to exclude genera and species from the category substance. Aman is a substance but not man. In saying that a substance is not in another, Aristotle meant to exclude property particulars from the category. A man is a substance, not his color. The Categories treats substances as simples. Though a particular substance, Bucephalus (...)
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  11. Nyāya-vaiśesika inherence, buddhist reduction, and huayan total power.Nicholaos Jones - 2010 - Journal of Chinese Philosophy 37 (2):215-230.
    This paper elaborates upon various responses to the Problem of the One over the Many, in the service of two central goals. The first is to situate Huayan's mereology within the context of Buddhism's historical development, showing its continuity with a broader tradition of philosophizing about part-whole relations. The second goal is to highlight the way in which Huayan's mereology combines the virtues of the Nyāya-Vaisheshika and Indian Buddhist solutions to the Problem of the One over the Many while avoiding (...)
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  12. The human body composition in statics and dynamics: Āyurveda and the philosophical schools of vaiśesika and sāmkhya. [REVIEW]Viktoria Lyssenko - 2004 - Journal of Indian Philosophy 32 (1):31-56.
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  13. Vaiśeṣika-sūtra of Kaṇāda. Kaṇāda & Debasish Chakrabarty - 2003 - New Delhi: D.K. Printworld. Edited by Debasish Chakrabarty.
    This Book Presents A Lucid English Translation Of The Vaisesika-Sutra Of Kanada, Termed The Earliest Exposition On Physics In Indian Philosophy And The Textual Basis For The Nyaya-Vaisesika And Navya-Nyaya Systems Of Thought. The Translation Retains The Feel Of The Original Sutras Even While Conveying The Intended Meaning Accurately And With Clarity.
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  14. Vaiśeṣika catuḥsūtrī: a historical perspective.S. Sankaranarayanan - 2003 - Ill.,: Distributors, Theosophical Pub. House.
    Study on the four basic sutras of Vaiśeṣikasūtra of Kaṇāda, aphoristic work on the fundamentals of Vaiśeṣika philosophy.
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  15. Origin and development of the Vaiśeṣika system.Anantalāla Ṭhakkura - 2003 - Delhi: Motilal Banarsidass.
    The Vaisesikadarsana Of Kanada Is One Of The Oldest Among The Indian Systems Of Philosophy. But A Comprehensive History Of The Subject Has Not As Yet Been Attempted Presumably For Want Of Published Materials. There Is A Long Gap Between Kanada And Prasastapada. But Jain Scholars Inform Us Of Brisk Activities During This Dark Period. The Ancient And Modern Nyaya Sub-Schools Regarded The Vaisesika As Their Samana-Tantra. The Buddhists Accepted Them As Their Worthy Rivals. The Printed Vaisesika Texts Are But (...)
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  16. A critique of causality: with special reference to Nyāya-Vaiśeṣika, Mīmāṃsaka, and Buddhist theories.Sarbani Ganguli - 2002 - Kolkata: Sanskrit Book Depot.
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  17. Debating Realism (s): Marxism and Nyaya-Vaisesika.Manindra Thakur - 2002 - Journal of Critical Realism 5 (1):50-55.
  18. Six systems of Indian philosophy: the sūtras of six systems of Indian philosophy with English translation, transliteration, and indices.Madan Mohan Agrawal (ed.) - 2001 - Delhi: Chaukhamba Sanskrit Pratishthan.
    Compilation of basic text of six systems of Indian philosophy.
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  19. Tarkasaṅgraha̤: tatkr̥tadīpikayā sahitah̤. Annaṃbhaṭṭa - 1999 - Delhi: New Bharatiya Book. Edited by Kāśīnātha Pāṇḍuraṅga Paraba.
    Text on the fundamentals of Nyaya and Vaiśeṣika school in Hindu philosophy; includes autocommentary.
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  20. Samavāya and the Nyāya-Vaiśeṣika realism.Tushar Kanti Bhattacharya - 1994 - Calcutta: Sanskrit Pustak Bhandar.
    Study of the fundamentals of Nyaya and Vaiśeṣika philosophy, with special reference to Samavāya (inherence) one of the six catagories of the system.
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  21. Bibliography of Nyāya-Vaiśeṣika.Kashinath Hota - 1993 - Pune: Centre of Advanced Study in Sanskrit, University of Poona. Edited by Arun Ranjan Mishra & V. N. Jha.
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  22. Toward dualism: The Nyaya-Vaisesika way.Kisor Kumar Chakrabarti & Chandana Chakrabarti - 1991 - Philosophy East and West 41 (4):477-491.
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  23. Arthapātti: a critical and comparative study of the views of Pūrva Mīmāṁsa, Advaita Vedānta, and Nyāya-Vaiśeṣika systems.G. Prathapa Simha - 1991 - Tirupati: Sri Venkateswara University.
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  24. Phenomenology and Indian epistemology: studies in Nyāya-Vaiśeṣika transcendental logic and atomism.P. I. Gradinarov - 1990 - Delhi: Ajanta Books International.
    Comparative study of the Nyāya-Vaiśeṣika philosophical systems of classical India and phenomenology of modern West.
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  25. The History and Bibliography of Nyāya-Vaiśeṣika Literature.Gopinath Kaviraj - 1982 - Varanasi, India: Lakshmi Narayan Tiwari. Edited by Gaurīnātha Śāstrī.
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  26. A note on the nyaya-vaisesika theory of causality.K. K. Banerjee - 1981 - In Krishna Roy (ed.), Mind, Language, and Necessity. Macmillan India.
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  27. A study of vaiśeṣika philosophy: with special reference to Vyomaśivācārya.P. S. Ramanujam - 1979 - Mysore: Prasaranga, University of Mysore.
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  28. Nyāya-Vaiśeṣika.Bimal Krishna Matilal - 1977 - Wiesbaden: Harrassowitz.
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  29. Indian metaphysics and epistemology: the tradition of Nyāya-Vaiśeṣika up to Gaṅgeśa.Karl H. Potter (ed.) - 1977 - Delhi: Motilal Banarsidass.
    This volume provides a detailed resume of current knowledge about the classical Indian Philosophical systems of Nyaya and Vaisesika in their earlier stages, i.e ...
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  30. Tarkasaṁgraha-dīpikā on Tarkasaṁgraha. Annambhaṭṭa - 1976 - Calcutta: Progressive Publishers. Edited by Annambhaṭṭa & Gopinath Bhattacharyya.
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  31. Evolution of the Nyāya-Vaiśeṣika categoriology.Harsh Narain - 1976 - Varanasi: Bharati Prakashan.
    v. 1. Early Nyāya-Vaiśeṣika categoriology.
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  32. Causation in Indian philosophy (with special reference to Nyāya-Vaiśeṣika).M. C. Bhartiya - 1973 - Ghaziabad, U.P.,: Vimal Prakashan.
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  33. Indian philosophical analysis, Nyāya-Vaiśeṣika from Gangeśa to Raghunātha Śiromaṇi.Karl H. Potter & Sibajiban Bhattacharyya - 1970 - In The Encyclopedia of Indian Philosophies. Motilal Banarsidass.
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  34. The theism of Nyaya-vaisesika.Camille Bulcke - 1968 - Delhi,: Motilal Banarsidass.
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  35. The nyāya-vaiśeṣika doctrine of qualities.S. Bhattacharyya - 1961 - Philosophy East and West 11 (3):143-151.
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  36. Gleanings from the history and bibliography of the Nyaya-Vaisesika literature.Gopinath Kaviraj - 1961 - Calcutta: Distributors, Firma K.L. Mukhopadhyaya.
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  37. Are the vaiśeṣika "guṇas" qualities?Karl H. Potter - 1954 - Philosophy East and West 4 (3):259-264.
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  38. Studies in Nyāya-Vaiśeṣika metaphysics.Sadananda Bhaduri - 1947 - Poona,: Bhandarkar Oriental Research Institute.
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  39. The Vaiçeṣika-system.Barend Faddegon - 1918 - Wiesbaden,: M. Sändig.
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  40. The Vaiśeṣika sûtras of Kaṇâda. Kaṇāda - 1911 - [New York,: AMS Press. Edited by Śaṅkaramiśra, Jayanārāyaṇa Tarkapañcānana, Candrakāntatarkālaṅkāra & Nandalal Sinha.
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