This volume includes a lengthy introduction by Gerald James Larson, which discusses the history of Samkhya and its philosophical contours overall. The remainder of the book includes summaries in English of all extant Sanskrit texts of the system. The Princeton Legacy Library uses the latest print-on-demand technology to again make available previously out-of-print books from the distinguished backlist of Princeton University Press.
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- The Encyclopedia of Indian Philosophies, Vol. 4: Samkhya- A Dualist Tradition in Indian Philosophy.
- The Encyclopedia of Indian Philosophies, Volume 4!
Homage to Bimal Krishna Matilal. London: College Publications. Chapple, Christopher Key. Included is a brief survey of individual books and book series, with more extensive commentary on two important books published within the past five years: Nathmal Tatia's translation of Umasvati's "Tattvarthasutra" that which is and Nagin J. Shah's translation of Nyayavijayaju's "Jaina Darsana" Jaina philosophy and religion. Chatterjee, Satischandra. The Nyaya Theory of Knowledge. Chatterjee, Satischandra, and Datta, Dhirendramohan.
An Introduction to Indian Philosophy. Coward, Harold G. Encyclopedia of Indian Philosophies. The Philosophy of the Grammarians. Delhi: Motilal Banarsidass.
Selected Bibliography on Indian Logic and Ontology. First Part: A - L
Cox, Collett. Dasgupta, Probal. Languages like Sanskrit, Hindi, and Bangla form indefinite expressions systematically by adding an existential element to interrogative K-words, suggesting that K expresses a variable and not a quantifier. Further probing indicates that existential and universal quantifiers are based respectively on free and bound variables. Independent linguistic arguments show that these proposals work better than the quantifier theory of questions even for Western languages. Frege and Felix Cohen have, on logical grounds, already argued for a variable theory. Dasgupta, Surendranath.
A History of Indian Philosophy. Cambridge: Cambridge University Press. Daye, Douglas Dunsmore. Dixit, Krishna Kumar. Jaina Ontology. Ahmedabad: L. Institute of Indology. Its Problems as Treated by Its Schools. Dravid, Raja Ram. The Problem of Universals in Indian Philosophy.
Faddegon, Barend. Amsterdam: J. Franco, Eli, and Preisendanz, Karin, eds. Beyond Orientalism. Amsterdam: Rodopi. Frauwallner, Erich. Introduction by Leo Gabriel. Translated from the original German by V. Two volumes: 1.
The philosophy of the Veda and of the Epic. The Buddha and the Jina. The Samkhya and the classical Yoga-system.. The nature-philosophical Schools and the Vaisesika system. The system of the Jaina. The Materialism. Ganeri, Jonardon. Colebrooke's 'discovery' of the Hindu syllogism, his term for the five-step inference schema in the Nyaya-Sutra, European logicians and historians of philosophy demonstrated considerable interest in Indian logical thought. This is in marked contrast with later historians of philosophy, and also with Indian nationalist and neo-Hindu thinkers like Vivekananda and Radhakrishnan, who downgraded Indian rationalist traditions in favor of 'spiritualist' or 'speculative' texts.
This article traces the role of these later thinkers in the origins of the myth that Indian thought is spiritual and a-rational. The extent to which Nineteenth-century European philosophers were aware of Colebrooke's 'discovery' is documented, and then their criticisms of the Hindu syllogism and its defense by orientalists like Ballantyne and Muller are examined. As applied to generic nominals like " the cow", Vyadi's thesis faced two much rehearsed objections: 1 if, for each token utterance, a separate meaning rule must be given, then the number of such rules will be "limitless", and the word will be radically homonymous; 2 if only some finite set is given, use of the word to refer outside this set will be "aberrant".
These arguments significantly resemble certain Davidsonian constraints on a theory of meaning. The application of Vyadi's theory to proper names is also examined. Later grammarians and Naiyayikas were forced to seek new, more sophisticated, accounts of the semantics of proper names and nominals, and in doing so introduced important innovations in the theory of meaning.
I would like in this paper to discuss the contributions of these authors, especially to our understanding of the relation between the meaning of a term and its reference, and to the semantics of context-sensitive expressions. Semantic Powers. New York: Routledge. Gangopadhyay, Mrinal Kanti. Indian Logic in Its Sources. On Validity of Inference.
New Delhi: Munhsiram Monoharlal. Gerow, Edwin. Gillon, Brendan S. Essays in Memory of Bimal K. New Delhi: Oxford University Press. My interest here is to explore how the reflections of these classical Indian philosophers, transposed into the contemporary philosophical idiom, might enrich current metaphysical thinking about negative facts; and what I shall conclude is that at least one of these philosophers has a view of negative facts and knowledge of them, which, when so transposed, is very plausible indeed.
I shall begin by asking the fundamental ontological question of whether or not negative facts exist and then sketch various replies which European and American philosophers have given to it. Since these replies have not led to any decisive answer to the question, I shall then ask two other questions: the more specific ontological question of whether or not absences-surely paradigmatic examples of negative facts-exist; and the related epistemological question of what is known when the absence of something is said to be known.
Answers to these questions comprise an important part of classical Indian philosophy; and I shall outline their answers to them, concluding that the most plausible answers to these questions are those of Jayanta Bhatta, who maintained that absences do indeed exist and that they are known not only by inference but also by perception. Glashoff, Klaus. Gokhale, Pradeep P. Traditionally "artha" in Gautama's list of "prameyas" was identified with "padartha" of Vaisesika's. But identification of Gautama's "prameya" or "artha" with Vaisesika "padartha" is misleading.
The sixteen terms of Nyaya are also not 'categories' in the technical sense. Gautama's definition of 'padartha' has linguistic import rather than ontological. New Delhi: Sri Satguru Publications.
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