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  1. Buddhist Philosophy of Logic.Koji Tanaka - 2013 - In Emmanuel Steven Michael (ed.), Blackwell Companion to Buddhist Philosophy. 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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  • Ways of Doing Cross-Cultural Philosophy.Koji Tanaka - 2016 - In Makeham John (ed.), Learning from the Other: Australian and Chinese Perspectives on Philosophy. Australian Academy of the Humanities. pp. 59-65.
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  • Remarks on the Origin of All-Inclusive Pervasion.Kiyokuni Shiga - 2011 - Journal of Indian Philosophy 39 (4-5):521-534.
    Previous studies have claimed that the term ‘all-inclusive pervasion’ ( sarvopasaṃhāravyāpti ) appeared for the first time in the Hetubindu , and that it was Dharmakīrti who created this theory. This article attempts to modify this view and to show that the prototype of this theory can already be found in Dignāga’s system of logic. Dignāga states in the third chapter of the Pramāṇasamuccayavṛtti that the co-existence of a logical reason with what is to be proved is understood by means (...)
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  • History, philology, and the philosophical study of sanskrit texts.Parimal G. Patil - 2010 - Journal of Indian Philosophy 38 (2):163-202.
    This paper is a critical review of Jonardan Ganeri’s Philosophy in Classical India.
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  • Bhāvaviveka's Arguments for Emptiness.Charles Goodman - 2008 - Asian Philosophy 18 (2):167-184.
    In defending the teaching of emptiness, Bhāvaviveka offers some very strange arguments, which initially may appear so weak that we may be hard pressed to understand how anyone could endorse them. To make sense of these passages, it is helpful to compare them to an argument found in the writings of the Naiyāyika Uddyotakara. These arguments have a certain formal feature which makes them count as valid from the point of view of the rules and norms of some forms of (...)
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  • Is There Anything Like Indian Logic? Anumāna, ‘Inference’ and Inference in the Critique of Jayarāśi Bhaṭṭa.Piotr Balcerowicz - 2019 - Journal of Indian Philosophy 47 (5):917-946.
    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 (...)
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  • Dharmakīrti.Tom Tillemans - forthcoming - Stanford Encyclopedia of Philosophy.
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  • Buddhist Logic from a Global Perspective.Koji Tanaka - 2021 - In Inkeri Koskinen, David Ludwig, Zinhle Mncube, Luana Poliseli & Luis Reyes-Galindo (eds.), Global Epistemologies and Philosophies of Science. London: Routledge. pp. 274-285.
    Buddhist philosophers have developed a rich tradition of logic. Buddhist material on logic that forms the Buddhist tradition of logic, however, is hardly discussed or even known. This article presents some of that material in a manner that is accessible to contemporary logicians and philosophers of logic and sets agendas for global philosophy of logic.
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