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The '''Navya-Nyāya''' or '''Neo-Logical''' ''[[Darshana|darśana]]'' (view, system, or school) of [[Indian logic]] and [[Indian philosophy]] was founded in the 13th century [[Common Era|CE]] by the philosopher [[Gangesha Upadhyaya|Gangeśa Upādhyāya]] of [[Mithila (ancient)|Mithila]] and continued by [[Raghunatha Siromani]]. It was a development of the classical [[Nyāya]] ''darśana''. Other influences on Navya-Nyāya were the work of earlier philosophers [[Vācaspati Miśra]] (900–980 CE) and [[Udayana]] (late 10th century). It remained active in India through to the 18th century. |
{{Short description|View, system, or school of Indian logic and philosophy, founded in the 13th century}} |
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{{Use dmy dates|date=July 2019}} |
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{{No footnotes|date=May 2019}} |
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The '''Navya-Nyāya''' ([[sanskrit]]: नव्य-न्याय) or '''Neo-Logical''' ''[[Darshana|darśana]]'' (view, system, or school) of [[Indian logic]] and [[Indian philosophy]] was founded in the 13th century [[Common Era|CE]] by the philosopher [[Gangesha Upadhyaya|Gangeśa Upādhyāya]] of [[Mithila (ancient)|Mithila]] and continued by [[Raghunatha Siromani]] of [[Nabadwipa]] in [[Bengal]]. It was a development of the classical [[Nyāya]] ''darśana''. Other influences on Navya-Nyāya were the work of earlier philosophers [[Vācaspati Miśra]] (900–980 CE) and [[Udayana]] (late 10th century). It remained active in India through to the 18th century. |
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Gangeśa's book ''[[Tattvacintāmaṇi]]'' ("Thought-Jewel of Reality") was written partly in response to [[Śrīharśa]]'s ''Khandanakhandakhādya'', a defence of [[Advaita Vedanta|Advaita Vedānta]], which had offered a set of thorough criticisms of Nyāya theories of thought and language. In his book, Gangeśa both addressed some of those criticisms and – more important – critically examined the Nyāya ''darśana'' |
Gangeśa's book ''[[Tattvacintāmaṇi]]'' ("Thought-Jewel of Reality") was written partly in response to [[Śrīharśa]]'s ''Khandanakhandakhādya'', a defence of [[Advaita Vedanta|Advaita Vedānta]], which had offered a set of thorough criticisms of Nyāya theories of thought and language. In his book, Gangeśa both addressed some of those criticisms and – more important – critically examined the Nyāya ''darśana'' itself. He held that, while Śrīharśa had failed to successfully challenge the Nyāya realist [[ontology]], his and Gangeśa's own criticisms brought out a need to improve and refine the logical and linguistic tools of Nyāya thought, to make them more rigorous and precise. |
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''Tattvacintāmani'' dealt with all the important aspects of Indian philosophy, [[logic]] |
''Tattvacintāmani'' dealt with all the important aspects of Indian philosophy, [[logic]] and especially [[epistemology]], which Gangeśa examined rigorously, developing and improving the Nyāya scheme, and offering examples. The results, especially his analysis of [[cognition]], were taken up and used by other ''darśanas''. |
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Navya-Nyāya developed a sophisticated language and conceptual scheme that allowed it to raise, analyze, and solve problems in logic and epistemology. It involves naming each object to be analyzed, identifying a distinguishing characteristic for the named object, and verifying the appropriateness of the defining characteristic using ''pramanas''.<ref>{{Citation |last=Ganeri |first=Jonardon |title=Analytic Philosophy in Early Modern India |date=2023 |encyclopedia=The Stanford Encyclopedia of Philosophy |editor-last=Zalta |editor-first=Edward N. |url=https://plato.stanford.edu/archives/win2023/entries/early-modern-india/ |access-date=2024-01-23 |edition=Winter 2023 |publisher=Metaphysics Research Lab, Stanford University |editor2-last=Nodelman |editor2-first=Uri}}</ref> It systematized all the Nyāya concepts into four main categories which are (sense-) perception (''pratyakşa''), inference (''anumāna''), comparison or similarity (''upamāna''), and testimony (sound or word; ''[[śabda]]''). Great stalwarts like Basudev Sarvabhauma,<ref>{{cite web |last1=Chakraborty |first1=Satyanarayan |title=Basudev Sarvabhauma |url=https://en.banglapedia.org/index.php/Basudev_Sarvabhauma |website=Banglapedia}}</ref> [[Raghunatha Siromani|Raghunath Shiromani]],<ref>{{cite web |last1=Ray |first1=Kanailal |title=Raghunath Shiromani |url=https://en.banglapedia.org/index.php/Raghunath_Shiromani |website=Banglapedia}}</ref> Jagadish Tarkalankar,<ref>{{cite web |last1=Ray |first1=Kanailal |title=Jagadish Tarkalankar |url=https://en.banglapedia.org/index.php/Jagadish_Tarkalankar |website=Banglapedia}}</ref> Gadadhar Bhattacharya<ref>{{cite web |last1=Banerjee |first1=Suresh Chandra |title=Bhattacharya, Gadadhar |url=https://en.banglapedia.org/index.php/Bhattacharya,_Gadadhar |website=Banglapedia}}</ref> and [[Mathuranatha Tarkavagisha]] have contributed further in the development of the subject. Prof [[John Vattanky]] has contributed significantly to the modern understanding of Navya-Nyāya.<ref>{{Cite book|title=Gaṅgeśa's Philosophy of God: Analysis, Text, Transl. and Interpretation of Iśvaravāda Section of Gaṅgeśa's Tattvacintāmaṇi with a Study on the Development of Nyāya Theism.|last=Vattanky|first=John|publisher=Adyar Libr. and Research Centre|year=1984|location=Madras}}</ref> |
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Navya-Nyāya developed a sophisticated language and conceptual scheme that allowed it to raise, analyse, and solve problems in logic and epistemology. It systematised all the Nyāya concepts into four main categories (sense-)perception (''pratyakşa''), inference (''anumāna''), comparison or similarity (''upamāna''), and testimony (sound or word; ''[[śabda]]''). |
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==Comparisons to modern logic== |
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This later school began around [[East India|eastern India]] and [[Bengal]], and developed theories resembling modern logic by the 16th century, such as [[Gottlob Frege]]'s "distinction between sense and reference of proper names" and his "definition of number," as well as the Navya-Nyaya theory of "restrictive conditions for universals" anticipating some of the developments in modern [[set theory]].<ref>{{citation|title=Some Comparisons Between Frege's Logic and Navya-Nyaya Logic|author=Kisor Kumar Chakrabarti|journal=Philosophy and Phenomenological Research|volume=36|issue=4|date=June 1976|pages=554–563|publisher=International Phenomenological Society|jstor=2106873|quote=This paper consists of three parts. The first part deals with Frege's distinction between sense and reference of proper names and a similar distinction in Navya-Nyaya logic. In the second part we have compared Frege's definition of number to the Navya-Nyaya definition of number. In the third part we have shown how the study of the so-called 'restrictive conditions for universals' in Navya-Nyaya logic anticipated some of the developments of modern set theory.}}</ref> Udayana in particular developed theories on "restrictive conditions for universals" and "[[Infinity|infinite]] regress" that anticipated aspects of modern set theory. According to Kisor Kumar Chakrabarti:<ref>{{citation|title=Some Comparisons Between Frege's Logic and Navya-Nyaya Logic|author=Kisor Kumar Chakrabarti|journal=Philosophy and Phenomenological Research|volume=36|issue=4|date=June 1976|pages=554–563|publisher=International Phenomenological Society|jstor=2106873}}</ref> |
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{{quote|In the third part we have shown how the study of the so-called 'restrictive conditions for universals' in Navya-Nyaya logic anticipated some of the developments of modern set theory. [...] In this section the discussion will center around some of the 'restrictive conditions for universals (''jatibadhaka'') proposed by Udayana. [...] Another restrictive condition is ''[[anavastha]]'' or vicious infinite regress. According to this restrictive condition, no universal (''jati'') can be admitted to exist, the admission of which would lead to a vicious infinite regress. As an example Udayana says that there can be no universal of which every universal is a member; for if we had any such universal, then, by hypothesis, we have got a given totality of all universals that exist and all of them belong to this big universal. But this universal is itself a universal and hence (since it cannot be a member of itself, because in Udayana's view no universal can be a member of itself) this universal too along with other universals must belong to a bigger universal and so on ad infinitum. What Udayana says here has interesting analogues in modern set theory in which it is held that a set of all sets (i.e., a set to which every set belongs) does not exist.}} |
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==See also== |
==See also== |
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==Sources and further reading== |
==Sources and further reading== |
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*[[Bimal Krishna Matilal]], ''The Navya-Nyaya Doctrine of Negation: The Semantics and Ontology of Negative Statements in Navya-Nyaya Philosophy'' (Harvard University Press, 1968) ISBN |
*[[Bimal Krishna Matilal]], ''The Navya-Nyaya Doctrine of Negation: The Semantics and Ontology of Negative Statements in Navya-Nyaya Philosophy'' (Harvard University Press, 1968) {{ISBN|0-674-60650-7}} |
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*J. N. Mohanty, ''Classical Indian Philosophy'' (Rowman & Littlefield, 2000) ISBN |
*[[Jitendra Nath Mohanty|J. N. Mohanty]], ''Classical Indian Philosophy'' (Rowman & Littlefield, 2000) {{ISBN|0-8476-8933-6}} |
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*[[Sarvepalli Radhakrishnan]], ''et al.'' [edd], ''History of Philosophy Eastern and Western: Volume One'' (George Allen & Unwin, 1952) |
*[[Sarvepalli Radhakrishnan]], ''et al.'' [edd], ''History of Philosophy Eastern and Western: Volume One'' (George Allen & Unwin, 1952) |
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*Vattanky, John, Nyāyapañcānana B. Viśvanātha, Nyāyapañcānana B. Viśvanātha, and Dinakarabhaṭṭa. ''Nyāya Philosophy of Language: Analysis, Text, Translation and Interpretation of Upamāna and Śabda Sections of Kārikāvalī, Muktāvalī and Dinakarī''. (Delhi: Sri Satguru Publications, 1995) |
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*Vattanky, John. ''A System of Indian Logic: The Nyana Theory of Inference''. (London : Routledge, 2015) |
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*Vattanky, John. ''Development of Nyāya theism''. (New Delhi: Intercultural Publications, 1993) |
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*BHATTACHARYYA, SIBAJIBAN. ''“GADĀDHARA BHAṬṬĀCĀRYA’S ‘VIṢAYATĀVĀDA.’”'' Journal of Indian Philosophy 14, no. 2 (1986): 109–93.<ref>{{cite journal |last1=BHATTACHARYYA |first1=SIBAJIBAN |title=GADĀDHARA BHAṬṬĀCĀRYA'S "VIṢAYATĀVĀDA"|journal=Journal of Indian Philosophy |date=6 May 1986 |volume=14 |issue=2 |pages=109-193 (85 pages) |jstor=23444109 |url=https://www.jstor.org/stable/23444109}}</ref> |
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*BHATTACHARYYA, SIBAJIBAN. “GADĀDHARA BHAṬṬĀCĀRYA’S ‘VIṢAYATĀVĀDA’ (Continued).” Journal of Indian Philosophy 14, no. 3 (1986): 217–302.<ref>{{cite journal |last1=BHATTACHARYYA |first1=SIBAJIBAN |title=GADĀDHARA BHAṬṬĀCĀRYA'S "VIṢAYATĀVĀDA" (Continued) |journal=Journal of Indian Philosophy |date=6 May 1986 |volume=14 |issue=3 |pages=217-302 (86 pages) |doi=10.1007/BF00161087 |jstor=23445458 |url=https://www.jstor.org/stable/23445458}}</ref> |
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*Bhattacharyya, Sibajiban. ''Some Features of Navya-Nyāya Logic.'' Philosophy East and West 24, no. 3 (1974): 329–42.<ref>{{cite journal |last1=BHATTACHARYYA |first1=SIBAJIBAN |title=Some Features of Navya-Nyāya Logic.|journal=Philosophy East and West |date=6 May 1974 |volume=24 |issue=3 |pages=329-342 (14 pages) |doi=10.2307/1398388 |jstor=1398388 |url=https://doi.org/10.2307/1398388}}</ref> |
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*Bhattacharyya, Sibajiban. ''Some Features of the Technical Language of Navya-Nyāya.'' Philosophy East and West 40, no. 2 (1990): 129–49.<ref>{{cite journal |last1=BHATTACHARYYA |first1=SIBAJIBAN |title=Some Features of the Technical Language of Navya-Nyāya.|journal=Philosophy East and West |date=6 May 1990 |volume=40 |issue=2 |pages=129-149 (21 pages) |doi=10.2307/1399225 |jstor=1399225 |url=https://doi.org/10.2307/1399225}}</ref> |
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==References== |
==References== |
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Latest revision as of 19:15, 6 May 2024
 | This article includes a list of references, related reading, or external links, but its sources remain unclear because it lacks inline citations. (May 2019) |
The Navya-Nyāya (sanskrit: नव्य-न्याय) or Neo-Logical darśana (view, system, or school) of Indian logic and Indian philosophy was founded in the 13th century CE by the philosopher Gangeśa Upādhyāya of Mithila and continued by Raghunatha Siromani of Nabadwipa in Bengal. It was a development of the classical Nyāya darśana. Other influences on Navya-Nyāya were the work of earlier philosophers Vācaspati Miśra (900–980 CE) and Udayana (late 10th century). It remained active in India through to the 18th century.
Gangeśa's book Tattvacintāmaṇi ("Thought-Jewel of Reality") was written partly in response to Śrīharśa's Khandanakhandakhādya, a defence of Advaita Vedānta, which had offered a set of thorough criticisms of Nyāya theories of thought and language. In his book, Gangeśa both addressed some of those criticisms and – more important – critically examined the Nyāya darśana itself. He held that, while Śrīharśa had failed to successfully challenge the Nyāya realist ontology, his and Gangeśa's own criticisms brought out a need to improve and refine the logical and linguistic tools of Nyāya thought, to make them more rigorous and precise.
Tattvacintāmani dealt with all the important aspects of Indian philosophy, logic and especially epistemology, which Gangeśa examined rigorously, developing and improving the Nyāya scheme, and offering examples. The results, especially his analysis of cognition, were taken up and used by other darśanas.
Navya-Nyāya developed a sophisticated language and conceptual scheme that allowed it to raise, analyze, and solve problems in logic and epistemology. It involves naming each object to be analyzed, identifying a distinguishing characteristic for the named object, and verifying the appropriateness of the defining characteristic using pramanas.[1] It systematized all the Nyāya concepts into four main categories which are (sense-) perception (pratyakşa), inference (anumāna), comparison or similarity (upamāna), and testimony (sound or word; śabda). Great stalwarts like Basudev Sarvabhauma,[2] Raghunath Shiromani,[3] Jagadish Tarkalankar,[4] Gadadhar Bhattacharya[5] and Mathuranatha Tarkavagisha have contributed further in the development of the subject. Prof John Vattanky has contributed significantly to the modern understanding of Navya-Nyāya.[6]
See also
[edit]Sources and further reading
[edit]- Bimal Krishna Matilal, The Navya-Nyaya Doctrine of Negation: The Semantics and Ontology of Negative Statements in Navya-Nyaya Philosophy (Harvard University Press, 1968) ISBN 0-674-60650-7
- J. N. Mohanty, Classical Indian Philosophy (Rowman & Littlefield, 2000) ISBN 0-8476-8933-6
- Sarvepalli Radhakrishnan, et al. [edd], History of Philosophy Eastern and Western: Volume One (George Allen & Unwin, 1952)
- Vattanky, John, Nyāyapañcānana B. Viśvanātha, Nyāyapañcānana B. Viśvanātha, and Dinakarabhaṭṭa. Nyāya Philosophy of Language: Analysis, Text, Translation and Interpretation of Upamāna and Śabda Sections of Kārikāvalī, Muktāvalī and Dinakarī. (Delhi: Sri Satguru Publications, 1995)
- Vattanky, John. A System of Indian Logic: The Nyana Theory of Inference. (London : Routledge, 2015)
- Vattanky, John. Development of Nyāya theism. (New Delhi: Intercultural Publications, 1993)
- BHATTACHARYYA, SIBAJIBAN. “GADĀDHARA BHAṬṬĀCĀRYA’S ‘VIṢAYATĀVĀDA.’” Journal of Indian Philosophy 14, no. 2 (1986): 109–93.[7]
- BHATTACHARYYA, SIBAJIBAN. “GADĀDHARA BHAṬṬĀCĀRYA’S ‘VIṢAYATĀVĀDA’ (Continued).” Journal of Indian Philosophy 14, no. 3 (1986): 217–302.[8]
- Bhattacharyya, Sibajiban. Some Features of Navya-Nyāya Logic. Philosophy East and West 24, no. 3 (1974): 329–42.[9]
- Bhattacharyya, Sibajiban. Some Features of the Technical Language of Navya-Nyāya. Philosophy East and West 40, no. 2 (1990): 129–49.[10]
References
[edit]- ^ Ganeri, Jonardon (2023), "Analytic Philosophy in Early Modern India", in Zalta, Edward N.; Nodelman, Uri (eds.), The Stanford Encyclopedia of Philosophy (Winter 2023 ed.), Metaphysics Research Lab, Stanford University, retrieved 23 January 2024
- ^ Chakraborty, Satyanarayan. "Basudev Sarvabhauma". Banglapedia.
- ^ Ray, Kanailal. "Raghunath Shiromani". Banglapedia.
- ^ Ray, Kanailal. "Jagadish Tarkalankar". Banglapedia.
- ^ Banerjee, Suresh Chandra. "Bhattacharya, Gadadhar". Banglapedia.
- ^ Vattanky, John (1984). Gaṅgeśa's Philosophy of God: Analysis, Text, Transl. and Interpretation of Iśvaravāda Section of Gaṅgeśa's Tattvacintāmaṇi with a Study on the Development of Nyāya Theism. Madras: Adyar Libr. and Research Centre.
- ^ BHATTACHARYYA, SIBAJIBAN (6 May 1986). "GADĀDHARA BHAṬṬĀCĀRYA'S "VIṢAYATĀVĀDA"". Journal of Indian Philosophy. 14 (2): 109-193 (85 pages). JSTOR 23444109.
- ^ BHATTACHARYYA, SIBAJIBAN (6 May 1986). "GADĀDHARA BHAṬṬĀCĀRYA'S "VIṢAYATĀVĀDA" (Continued)". Journal of Indian Philosophy. 14 (3): 217-302 (86 pages). doi:10.1007/BF00161087. JSTOR 23445458.
- ^ BHATTACHARYYA, SIBAJIBAN (6 May 1974). "Some Features of Navya-Nyāya Logic". Philosophy East and West. 24 (3): 329-342 (14 pages). doi:10.2307/1398388. JSTOR 1398388.
- ^ BHATTACHARYYA, SIBAJIBAN (6 May 1990). "Some Features of the Technical Language of Navya-Nyāya". Philosophy East and West. 40 (2): 129-149 (21 pages). doi:10.2307/1399225. JSTOR 1399225.
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