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The history of Indian logic is roughly divided into three periods: old Nyaya, Buddhist logic and new Nyaya. Each period is characterized by the production of some outstanding Sanskrit text. The main texts of the first and second period have been translated into, and explained in, European languages. But the principal text of the third period, GaIigesa's Tattvacintamal).i, is still not accessible through a Western language. The present book is intended to fill up this gap to some extent. The object of this study is to present both to sanskritists and to logicians an essential part of Indian logic as laid down in the first two sections of the Anumanakhal).c;la of the Tattvacintamal).i. No attention will be paid here to the doctrines of GaIigesa's predecessors and the theories developed by his commentators. Though this study is not con cerned with comparative philosophy, Western logic will be employed for the purpose of interpretation. Under Western logic I bring both traditional logic and modern logic, which, in my opinion, form one discipline of reasoning. This may account for my use of some Latin terms belonging to scholastic thought. Transliteration and translation have been made from the text of the Anumitiniriipal).a and Vyaptivada in the Bibliotheca Indica edition of GaIigesa's Tattvacintamal).i (with Mathuranatha's commentary), Part II Anumanakhal).c;la from Anumiti to Biidha, Calcutta, 1892. A photostatic copy ofthat text precedes the transliteration, translation and commentary.
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.
A Comparative History of World Philosophy presents a personal yet balanced guide through what the author argues to be the three great philosophical traditions: Chinese, European, and Indian. The book breaks through the cultural barriers between these traditions, proving that despite their considerable differences, fundamental resemblances exist in their abstract principles. Ben-Ami Scharfstein argues that Western students of philosophy will profit considerably if they study Indian and Chinese philosophy from the very beginning, along with their own. Written with clarity and infused with an engaging narrative voice, this book is organized thematically, presenting in virtually every chapter characteristic views from each tradition that represent similar positions in the core areas of metaphysics and epistemology. At the same time, Scharfstein develops each tradition historically as the chapters unfold. He presents a great variety of philosophical positions fairly, avoiding the relativism and ethnocentrism that could easily plague a comparative presentation of Western and non-Western philosophies.
The word 'philosophy' as well as the conjuring expression 'Indian philosophy' has meant different things to different people-endeavours and activities, old and new, grave and frivolous, edifying and banal, esoteric and exoteric. In this book, the author has chosen deliberately a very dominant trend of the classical (Sanskrit) philosophical literature as his subject of study. The age of the material used here demands both philological scholarship and philosophical amplification. Classical pramanasastras usually deal with the theory of knowledge, the nature of inference and language, and the related questions of ontology and semantics. Several important concepts and theories have been singled out for critical analysis and clarification in modern terms so that the results may be intelligible to modern students of both Sanskrit and philosophy. It is hoped that such an attempt will kindle the enthusiasm of young scholars in the field and inspire them to proceed in this comparatively new area of research and explore further and more interesting possibilities.
Our knowledge of the most ancient times in India rests mainly on tradition. The Puranas, the Mahabharata, and in a minor degree of Ramayana profess to give accounts from tradition about the earliest occurrences. The Rgveda contains historical allusions, of which some record contemporary persons and events, but more refer to bygone times and persons and are obviously based on tradition. Almost all the information, therefore, comes from tradition. The results obtained from an examination of Puranic and epic tradition as well as of the Rgveda and Vedic literature are set forth in the present book, which happens to be a pioneering work in the area by an important orientalist of the nineteenth century.
This original work focuses on the rational principles of Indian philosophical theory, rather than the mysticism more usually associated with it. Ganeri explores the philosophical projects of a number of major Indian philosophers and looks into the methods of rational inquiry deployed within these projects. In so doing, he illuminates a network of mutual reference, criticism, influence and response, in which reason is used to call itself into question. This fresh perspective on classical Indian thought unravels new philosophical paradigms, and points towards new applications for the concept of reason.
Dreyfus examines the central ideas of Dharmakīrti, one of the most important Indian Buddhist philosophers, and their reception among Tibetan thinkers. During the golden age of ancient Indian civilization, Dharmakīrti articulated and defended Buddhist philosophical principles. He did so more systematically than anyone before his time (the seventh century CE) and was followed by a rich tradition of profound thinkers in India and Tibet. This work presents a detailed picture of this Buddhist tradition and its relevance to the history of human ideas. Its perspective is mostly philosophical, but it also uses historical considerations as they relate to the evolution of ideas.
Wilhelm Halbfass, philosopher and Indologist, is a committed participant in the dialogue between India and Europe, whose reflections on the Indian tradition and its Western perception are accompanied by reflection on and critical examination of the Western tradition. In this innovative combination of Indological research and philosophical-hermeneutical research in the history of ideas, he demonstrates a purpose more ambitious and a scope wider than Edward Said's who constructed the Western study of the so-called Orient as an attempt to deprive it of its identity and sovereignty, and who perceived the pursuit of Oriental Studies in Western universities to be an extension of a fundamentally political will to power and domination. Without denying the domination of the dialogue between India and Europe by the West, Halbfass goes beyond that to show a different way of approaching Indian thought; he strives to establish the presuppositions and prerequisites that would make a true dialogue and mutual understanding between Indian and Western intellectual cultures possible. The papers in the present volume originate from twenty-three scholars of Indology, philosophy, religious studies, comparative theology, classics, folkloristics and political theory, working in eleven countries spread over three continents. They address central issues of Halbfass' work; his critical responses to them commence with an extensive essay in which he assesses in a masterly manner the state of Indian studies almost twenty years after the publication of Said's Orientalismz.
This volume gathers the harvest of recent doctoral dissertations on South Asia, principally from North America and Western Europe, but exclusive of theses from universities in South Asia itself. The yield—1305 dissertations based on research carried out during the early and middle nineteen-sixties and brought to completion between 1966 and 1970—is even greater than one would have guessed, eloquent testimony to the expansion of South Asian studies in the West over the last decade. Doctoral Dissertations on South Asia seeks to be a comprehensive compilation of recently completed theses dealing in whole or in part with the former civilizations and the contemporary affairs of Ceylon, India, Nepal and Pakistan. At the same time, this work provides striking testimony of the dynamic growth of Asian Studies outside the subcontinent and particularly in the United States, Great Britain, Germany and France, where most of the major centers of scholarship are presently found. It is an interdisciplinary work covering the natural sciences as well as the humanities and social sciences.