The articles in this volume are all landmarks in the evolution of modern studies in Indian logic. The book traces the development of modern studies in Indian logic from their beginnings right up to the latest work.

Description: Ancient Indian logic by itself is a very vast subject. The ancient Sanskrit term nyaya which was first used in a different or in a much more general sense, was later specifically applied to the Nyaya school. The physics and physiology and psychology of the Nyaya doctrine are not specifically its own, being from the first indistinguishable from those of its sister Sastra, the Vaisesika. What characterizes it specifically is the development of the nyaya or five-membered method (...) of demonstration and its insistence on the four sources of knowledge, corresponding to the first four members of its demonstrative formula, or 'Syllogism.' The importance of Nyaya is in its doctrine of the pramanas, or sources of proof, and in its formulation of the nyaya, or method of demonstration. Indian Logic in its Early Schools by H.N. Randle is an interpretation of Indian logical theory in its historical development based on the study of original texts wherever reference to Nyaya as a method of logic has been made, and thus, covers a very wide field of Indian philosophy. An indispensable work for students of Indian philosophy, it is especially important for those who are interested in Nyayadarsana in its relation to the early logic of other schools. (shrink)

B.K.Matilal, and earlier J.F.Staal, have suggested a reading of the `Nyaya five limb schema' (also sometimes referred to as the Indian Schema or Hindu Syllogism) from Gotama's Nyaya-Sutra in terms of a binary occurrence relation. In this paper we provide a rational justification of a version of this reading as Analogical Reasoning within the framework of Polyadic Pure Inductive Logic.

: Claus Oetke, in his "Ancient Indian Logic as a Theory of Non-monotonic Reasoning," presents a sweeping new interpretation of the early history of Indian logic. His main proposal is that Indian logic up until Dharmakirti was nonmonotonic in character-similar to some of the newer logics that have been explored in the field of Artificial Intelligence, such as default logic, which abandon deductive validity as a requirement for formally acceptable arguments; Dharmakirti, he suggests, (...) was the first to consider that a good argument should be one for which it is not possible for the property identified as the "reason" (hetu) to occur without the property to be proved (sadhya)-a requirement akin to deductive validity. Oetke's approach is challenged here, arguing that from the very beginning in India something like monotonic, that is, deductively valid, reasoning was the ideal or norm, but that the conception of that ideal was continually refined, in that the criteria for determining when it is realized were progressively sharpened. (shrink)

This chapter begins with a discussion of Indian theories of inference. It identifies the unique features of Indian logic not found in Western logic. Indian theories of inference are primarily theories of adequate evidence, but they may also be viewed as systems of nonmonotonic reasoning, which is being used in modern computer simulation of actual human reasoning processes. The chapter then discusses Nyāya logic, Buddhist logic, Jaina logic, and Navya–Nyāya logic.

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 assumption among Western philosophers, the classical philosophers of India were rationalists, attentive to arguments. They were in this respect unlike contemporary Western thinkers inspired by existentialism or hermeneutics, and like the ancient Chinese, Greeks, and many medieval European schoolmen, only--as Staal says--more so. Universals establishes that Asia's contributions are not only compatible with what has been produced in the West, but a necessary ingredient and an essential component of any future human science. (shrink)

In this paper, I show that in the Pāli Canon there was a tradition of Buddhist logic, but this tradition was weak, and the proto-logic we can reconstruct on the basis of the early Pāli texts can be evaluated as a predecessor of the Hindu logic. According to the textual analysis of the Pāli texts, we can claim that at the time of the closing of the Pāli Canon there did not exist the Nyāya philosophy known by (...) the Nyāya Sūtra. Meanwhile, we can assume that the Milindapañha, the best logical source of early Pāli literature, was written under influences of the Gandhāran Buddhists and this text preceded the Nyāya philosophy. (shrink)

The paper presents an analysis of the anumāna chapter of Jayarāśi’s Tattvôpaplava-siṁha and the nature of his criticism levelled against the anumāna model. The results of the analysis force us to revise our understanding of Jayarāśi Bhaṭṭa as a sceptic. Instead, he emerges as a highly critical philosopher. In addition, the nature of Jayarāśi’s criticism of the anumāna model allow us to conclude that anumāna should not be equated with inference, but rather is its limited subset, and may at best (...) be rendered as ‘disputational inference’, ‘debational inference’ or even ‘dialogical inference’. Jayarāśi applies a range of logical laws which clearly represent patterns of what can be classified as a priori reasoning and analytical justifications for knowledge, which were traditionally not reckoned sound. Against the backdrop of Jayarāśi’s criticism of anumāna, the paper also attempts to provide an explanation to why Indian philosophy and logic did not develop any concept of proper symbols and variables. (shrink)

Nyana is the most rational and logical of all the classical Indian philosophical systems. In the study of Nyana philosophy, Karikavali with its commentary Muktavali, both by Visvanatha Nyayapancanana, with the commentaries Dinakari and Ramarudri, have been of decisive significance for the last few centuries as advanced introductions to this subject. The present work concentrates on inference in Karikavali, Muktavali and Dinakari, carefully divided into significant units according to the subject, and translates and interprets them. Its commentary makes use (...) of the primary interpretation in Sanskrit contained especially in the Ramarudri and Subodhini. The book begins with the Sanskrit texts of Karikavali and Muktavali; followed by English translation of these texts. Next is given the Sanskrit text of Dinakari which comments on the first two texts, followed by its English translation. Lastly, the book contains a commentary on all the texts included. (shrink)

One of the classical systems of Indian Philosophy is specially concerned with the problems of logic c This system is called Nyaya which has a long history of about two thousand years. In the extent of the literature it has produced and in the depth of the philosophical problems it discusses, it is of considerable interest and importance. However, the spirit of pure rationality in which Nyaya discusses these problems and the techniques it makes use of in handling (...) them are quite different from other systems of Indian thought and at once renders it a unique achievement of the Indian mind. The term Nyaya means the method of coming to a conclusion with certainty and the system of Indian philosophy in which philosophical problems are discussed according to this method came to be called Nyayadarsana or just Nyaya. Nyaya has been sedulously cultivated in restricted circles of traditional learning. Nyaya and in particular, Navyanyaya studies with unparalleled rigour and exactitude the nature, the dimensions and conditions of human knowledge. And by common consent the philosophical problem par excellence is the problem of knowledge. With rare insight, both the old and modern Nyaya analyse the problems connected with human knowledge and sets forth in detail the exact conditions in which valid knowledge is possible. This essay highlights the nature and scope of Nyaya logic comparing and contrasting it with other systems of logic especially the Buddhist and Aristotelian. (shrink)

One of the classical systems of Indian Philosophy is specially concerned with the problems of logic c This system is called Nyaya which has a long history of about two thousand years. In the extent of the literature it has produced and in the depth of the philosophical problems it discusses, it is of considerable interest and importance. However, the spirit of pure rationality in which Nyaya discusses these problems and the techniques it makes use of in handling (...) them are quite different from other systems of Indian thought and at once renders it a unique achievement of the Indian mind. The term Nyaya means the method of coming to a conclusion with certainty and the system of Indian philosophy in which philosophical problems are discussed according to this method came to be called Nyayadarsana or just Nyaya. Nyaya has been sedulously cultivated in restricted circles of traditional learning. Nyaya and in particular, Navyanyaya studies with unparalleled rigour and exactitude the nature, the dimensions and conditions of human knowledge. And by common consent the philosophical problem par excellence is the problem of knowledge. With rare insight, both the old and modern Nyaya analyse the problems connected with human knowledge and sets forth in detail the exact conditions in which valid knowledge is possible. This essay highlights the nature and scope of Nyaya logic comparing and contrasting it with other systems of logic especially the Buddhist and Aristotelian. (shrink)

This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and (...) made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant. (shrink)

Study with reference to Tattvacintāmaṇi of Gaṅgeśa, 13th cent.