The Navya-nyaya ("New Method") school of logic has exerted a profound influence on Indian philosophy since the twelfth century. In this system, with its hierarchy of abstractions rather than of classes, the doctrine of negation is crucial. Bimal Krishnal Matilal expounds Navya-nyaya theory by systematically translating its arguments into the language of Western logic. He also provides texts and literal translations of two standard works on negation, one each from the orthodox and the radical wings of the school, and a detailed commentary of his own upon them.
As a system of realism, the Nyëya deserves special study to show that Idealism was not the only philosophical creed of ancient India. This book is an attempt to give a complete account of the Nyëya theory of knowledge in comparison with the rival theories of other systems, Indian and Western, and critical estimation of its worth. Though theories of knowledge of the Vedënta and other schools have been partially studied in this way by some, there has as yet been no such systematic, critical and comparative treatment of the Nyëya epistemology, The importance of such a study of Indian realistic theories of knowledge can scarcely be overrated in this modern age of Realism.
This unique work on the Navya Nyaya System of Logic deals mainly with some important basic theories and techniques of Navya Nyaya, such as Avacchedakata, Pratiyogita, Prakarata, Visesyata on which the entire edifice of Navya Nyaya Logic is built. It contains some abstruse clarifications (Pariskara) and analysis of the meaning of the judgement according to the Navya Nyaya and some other systems of Sanskrit study. It is a pioneer work of the highest standard in the field of the study of Navya Nyaya Logic (from book jacket).
Authorship of the great sanskrit language epic poem of India, the Mahabharat, is attributed to the sage krsna Dvaipayana Vyasa. This study focuseson the depictionof vyasa in the Mahabharata, where he is an important character in the tale he is credited, with composing. The interpretation of vyasa is enriched by the different perspectives provided by other literature, including dramas, Jataka tales, Arthasastra, and Puranas.
The question of knowledge brings in its train a host of other contentious issues. What is nature of knowledge? How is it acquired? How do we judge the validity of knowledge? these are questions which have evoked multiple response from the people concerned. Among the six schools of thought, the Nyaya philosophy is very much capable to address the above mentioned questions. Nyaya as a science lays down the rules and methods that are essentially necessary for a clear and precise understanding of all the materials of our knowledge. Almost all the Indian philosophies have been greatly influenced by logical and dialectical technicalities of Nyaya epistemology, which indicated its supremacy in the field of epistemology. As a thorough going realistic view of the universe, Nyaya supplies an important Eastern parallel to the triumphant modem realism of the West and contains the anticipations as well as possible alternatives of many contemporaries' realistic theories. The book provides a detailed account of Nyaya philosophy from the perspective of Naiyayika way of knowing. It examines the Nyaya way of knowing and highlights its scope and interface with education. In short what follows is a detailed resume of the epistemological mapping of broadways of Naiyayika assumptions, a reflective response to the conceptual contours and the educational import of Nyaya epistemology.
In this comprehensive textbook, renowned philosopher J. N. Mohanty examines the range of Indian philosophy from the Sutra period through the 17th century Navya Nyaya. Classical Indian Philosophy is divided into three parts that cover epistemology, metaphysics, and the attempt to transcend the distinction between subject and object. Instead of concentrating on the different systems, Mohanty focuses on the major concepts and problems dealt with in Indian philosophy. The book includes discussions of Indian ethics and social philosophy, as well as of Indian law and aesthetics. Classical Indian Philosophy is essential reading for students of Indian philosophy at every level.
Indian psychology is a distinct psychological tradition rooted in the native Indian ethos. It manifests in the multitude of practices prevailing in the Indian subcontinent for centuries. Unlike the mainstream psychology, Indian psychology is not overwhelmingly materialist-reductionist in character. It goes beyond the conventional third-person forms of observation to include the study of first-person phenomena such as subjective experience in its various manifestations and associated cognitive phenomena. It does not exclude the investigation of extraordinary states of consciousness and exceptional human abilities. The quintessence of Indian nature is its synthetic stance that results in a magical bridging of dichotomies such as natural and supernatural, secular and sacred, and transactional and transcendental. The result is a psychology that is practical, positive, holistic and inclusive. The Handbook of Indian Psychology is an attempt to explore the concepts, methods and models of psychology systematically from the above perspective. The Handbook is the result of the collective efforts of more than thirty leading international scholars with interdisciplinary backgrounds. In thirty-one chapters, the authors depict the nuances of classical Indian thought, discuss their relevance to contemporary concerns, and draw out the implications and applications for teaching, research and practice of psychology.
Illustrations: Numerous B/w Figures Description: Key questions in the history of Navya-nyaya (New Nyaya) remain unresolved: when did this school of logic begin, who was its founder, what distinguishes Navya-nyaya from Pracina-nyaya (Old Nyaya), and so on. This book attempts to answer these key questions in Part I. Part II provides a translation, analysis, and critical edition of the Lion and Tiger Definitions of Invariable Concomitance Chapter (Simha-vyaghra-laksana: LT Chapter) of the Tattva-cintamani-rahasya (TCR) of Mathuranatha (16th-17th c.). The hypothesis adopted by the author with regard to the first question is that Udayana, who lived in the 11th century, is the founder of Navya-nyaya. This hypothesis is closely linked to the hypothesis offered regarding the second question, which is that the feature that distinguishes Navya-nyaya from the earlier school is its description of concepts and the structure of the world in terms of relation. Early Navya-nyaya authors, who flourished between Udayana and Gangesa (14th c.), devised specific terminology, of which delimitor (avacchedaka) and describer (niËpaka) are the most important, in order to identify or specify relation. This book attempts to illustrate the function of these and other Navya-nyaya terms from the viewpoint of relation. The main sources upon which the author has based his conclusions are Udayana s Laksanavali and the chapters on invariable concomitance or pervasion (vyapti) of the Nyaya-siddhanta-dipa (NSD) of Sasadhara (13rd-14th c.), the Tattva-cintamaÆi (TC) of Gangesa, and the TCR. Of these Sanskrit texts no scholar has worked on the Invariable Concomitance Chapter (Vyapti-vada) of the NSD in detail or the LT Chapter of the TCR. The latter chapter follows in the TCR the Five Definitions of Invariable Concomitance Chapter (Vyapti-pancaka), which Ingalls edited, translated, and analyzed in his epoch-making book Materials for the Study of Navya-Nyaya Logic (1951). One major innovation of this book made in Part II is to explain the structure of Navya-nyaya analysis by employing 86 diagrams based on the dharma-dharmin (property and property-possessor) relation, which serve as a visual aid and help readers to more easily understand the complicated structure of its analysis. The diagrams are also helpful in ascertaining how the definitions of invariable concomitance apply to individual cases and how the entities are connected in the application of the definitions. Another major innovation is: almost every sub-section of the LT Chapter of the TCR contains Mathuranatha s clarification of part of the two definitions; but this clarification does not give the definition incorporating prior clarifications and insertions; this book provides such a definition accompanied by a diagram. In other words, Part II illustrates the structure of the whole definition at every process of the clarification, which (definition) is never presented as such in Mathuranatha s text.
