Early Indian Epistemology and Logic. Fragments from Jinendrabuddhi's Pramāṇasamuccayaṭīkā 1 and 2 (original) (raw)

On the Coherence of Dignāga’s Epistemology: Evaluating the Critiques of Candrakīrti and Jayarāśi

Asian Philosophy

I discuss two critiques of Dignāga’s epistemology, one from Candrakīrti and another from Jayarāśi. I argue that they are two versions of what I call the core problem: if the content of Dignāga’s epistemology were correct, two fundamental beliefs within this epistemological theory could not be established or known to be true, as Dignāga claims they are. In response to objections found within the classical Indian tradition as well as several plausible contemporary objections, I then argue that the core problem remains a serious issue with which those sympathetic to Dignāga ought to contend.

INFERENCE AS A MEANS OF VALID KNOWLEDGE IN INDIAN EPISTMOLOGICAL TRADITION

Inference (anumāna) is data based knowledge by means of which one can arrive at a multitude of knowledge which is not, strictly speaking , directly accessible, but which, added to one's arsenal, makes vital contribution to the knowledge base with which one negotiates with the outside world. It is not, therefore, surprising that most of the systems of Indian philosophy accept inference as a means of valid knowledge (pramāṇa). There are elaborate discussions about the nature and structure of the process of inference in various orthodox and heterodox systems of Indian philosophy, but the most outstanding contributions are those of the Naiyāyikas and the Buddhists. It seems, from all this deep and mostly hair splitting analysis, that the Indian mind had perfected the art of logical reasoning with a vigorous methodology, which probably strengthened the scientific climate of ancient India itself. Unfortunately one of the grey spots in the Indian intellectual tradition is the relative lack of methodological discussions in the otherwise impressive scientific treatises, but it is evident that most of the results arrived at in various spheres of knowledge systems like astronomy, mathematics, engineering, metallurgy , medicine, jurisprudence, aesthetics and Yoga were all based on genuine scientific approach in which inductive and deductive approaches were profusely followed. The methodological discussions which can be gleaned through in the available scientific treatises, however sparse they are, also strengthen this hypothesis. To cite an example, both Manu(XII.105-106) and Yājñavalkya(I.3) , who are the prominent orthodox law givers of ancient India recognize the importance of logical reasoning(tarka) in the comprehension of duty(dharma) from the Vedas and Kauṭilya, the statesman cum political philosopher gives an honoured place to the science of reasoning in his curriculum. It seems, from all this, that an

Logic in the tradition of Prabhācandra

Oxford Handbook of Indian Philosophy. J.Ganeri (ed.), 2017

The characterisation of truth-preserving arguments, notably conceived as the tool to convince interlocutors in a debate, was a core issue in the Indian paradigm of philosophy and received the detailed attention of scholars from different philosophical traditions. This paper presents a Jaina theory of inference of the 11 th century, stressing its divergence with other traditions, especially Buddhism. This is first aiming at a presentation of the minimal set of statements considered as necessary to bring adhesion. Second, this paper presents the Jaina solution to the question of the establishment of the correctness of truth-preserving arguments, first by means of a non-inferential source of knowing, second by means of considerations on the structure of the inferential reasoning itself.

Reasoning as a Science, Its Role in Early Dharma Literature, and the Emergence of the Term nyāya

Brendan S. Gillon (ed.), Logic in Earliest Classical India, Papers of the 12th World Sanskrit Conference Held in Helsinki, Finland, 13-18 July 2003, 2010

THE CULTURAL BACKGROUND OF THE DEVELOPMENT OF LOGIC IN INDIA Previous research on the early development of Indian logic and its cultural background has placed a great deal of emphasis on the evidence provided by the early classical Āyurvedic tradition. To be sure, the probably already pre-classical tradition of debate with its inherent concern about convincing and correct procedures of proof contains important seeds for the development of logic, and its treatment found a special place in the Carakasaühitā. I will discuss in detail elsewhere the diametrically opposed positions of the pioneering Indian scholars in this area, namely, Satishchandra Vidyabhusana and Surendranath Dasgupta, as regards the relationship between, on the one hand, the medical tradition, and, on the other, the early theories about debate and reflections on the proto-logical concepts embedded in it as exemplified by the Carakasaühitā. 1 In this connection I take a middle position between their rather extreme views and attempt to demonstrate the particular importance of debateresponsible for an intense intellectual interest in it-in the medical context, drawing on the diverse evidence provided by the Carakasaühitā itself. This interest, I argue, not only led to some specific

LOGIC, DEBATE AND EPISTEMOLOGY IN ANCIENT INDIAN MEDICINE AND PHILOSOPHY - AN INVESTIGATION 1 Part I

Dominik Wujastyk, Anthony Cerulli and Karin Preisendanz (eds.), Medical Texts and Manuscripts in Indian Cultural History, 2013

Logic and debate are considered to be important characteristics of a philosophical tradition. Concerning the Indian tradition of philosophy, much attention has been paid to these issues as they appear in early classical A-yurveda, specifically the Carakasam. hita-. Satischandra Vidyabhushana argued that the relevant passages in this earliest work present us with summaries or expositions of the ancient teachings of A-nvi-ks. iki-, the "investigating science", logical, dialectical and eristic teachings that soon after became-in a modified and pruned form-the core of Aks. apa-da's Nya-yasu-tra, whereas Surendranath Dasgupta claimed that logic actually originated in the medical science and was later on codified in the Nya-yasu-tra. The paper will present and discuss these contrasting positions, place the material of the Carakasam. hita-in a broader historical context, briefly review the most important scholarship on the issue, and suggest a fresh interpretation of the evid...

The Lost Age of Reason: Philosophy in Early Modern India 1450-1700 CE

2014

This book deals with a fascinating episode in the history of philosophy, one from which those who are interested in the nature of modernity and its global origins have a great deal to learn. I believe that in the sixteenth and seventeenth centuries a remarkable project began to take shape in the Sanskritic philosophical world. Early modernity in India consists in the formation of a new philosophical self, one which makes it possible meaningfully to conceive of oneself as engaging the ancient and the alien in conversation. The ancient texts are now not thought of as authorities to which one must defer, but regarded as the source of insight in the company of which one pursues the quest for truth. This new attitude implies a change in the conception of one’s duties towards the past. Having reconstructed the historical intellectual context in detail, and after developing a suitable methodological framework, I review work on the concept of inquiry, the nature of evidence, the self, the nature of the categories, mathematics, realism, and a new language for philosophy. A study of early modern philosophy in India has much to teach us today—about the nature of modernity as such, about the reform of educational institutions and its relationship to creative research, and about cosmopolitan identities in circumstances of globalisation. Readers may also want to consult my essay "Philosophical Modernities: Polycentricity and Early Modernity in India" (Philosophy, 2014). "Jonardon Ganeri's book is a treasure trove of new insights and fascinating figures that leaves this reader craving much more. He weaves a rich tapestry where ideas come to life, reinvigorating our understanding of Indian philosophy and the important lessons it can teach us today. The book is refreshing and exciting . . . Anyone interested in learning about early modern Indian philosophy will have the best work I know of on the subject in their hands. And those interested more in the philosophical issues than in comparing traditions will also profit greatly. . . a fascinating view of Indian philosophy and how its insights have genuine relevance for contemporary debates. I could not recommend it more highly" —Thom Brooks, Notre Dame Philosophical Reviews 2012 “Jonardon Ganeri’s The Lost Age of Reason … is a book that Indologists and students of Indian philosophy cannot afford to ignore” —Andrew Nicholson, Journal of the American Oriental Society 2013. “[The Lost Age of Reason] is packed with attention to unjustly neglected philosophers, fluent translation of difficult texts, excellent exegesis and a challenging historical argument. This is a volume that deserves to be taken seriously by a broad readership in philosophy […] This volume is highly recommended to Western and to Indian philosophers.” —Jay L. Garfield, The Philosophical Quarterly 2013.