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TheNavya-Nyāya (sanskrit: नव्य-न्याय) orNeo-Logicaldarśana (view, system, or school) ofIndian logic andIndian philosophy was founded in the 13th centuryCE by the philosopherGangeśa Upādhyāya ofMithila and continued byRaghunatha Śiromaṇi ofNabadwipa inBengal.[1] It was a development of the classicalNyāyadarśana. Other influences on Navya-Nyāya were the work of earlier philosophersVācaspati Miśra (900–980 CE) andUdayana (late 10th century). It remained active in India through to the 18th century.
Gangeśa's bookTattvacintāmaṇi ("Thought-Jewel of Reality") was written partly in response to Śrīharśa'sKhandanakhandakhādya, a defence ofAdvaita 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 Nyāyadarśana itself. He held that, while Śrīharśa had failed to successfully challenge the Nyāya realistontology, 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 especiallyepistemology, which Gangeśa examined rigorously, developing and improving the Nyāya scheme, and offering examples. The results, especially his analysis ofcognition, were taken up and used by otherdarśanas.
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 usingpramanas.[2] 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,[3]Raghunath Shiromani,[4] Jagadish Tarkalankar,[5] Gadadhar Bhattacharya[6] and Mathuranatha Tarkavagisha have contributed further in the development of the subject. ProfJohn Vattanky has contributed significantly to the modern understanding of Navya-Nyāya.[7]
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