Materials for the Study of Navya-Nyāya Logic pdf epub mobi txt 电子书下载 2026

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出版者:MOTILAL BANARSIDASS Delhi, India

作者:Daniel H. H. Ingalls

出品人:

页数:194

译者:

出版时间:1988

价格:0

装帧:平装

isbn号码:9788120803848

丛书系列:

图书标签:

逻辑学
梵
新正理学派
印度
佛学
Navya-Nyāya
Logic
Philosophy
Indian
Epistemology
Argumentation
Sanskrit
Texts
Reasoning
Scholarship

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具体描述

First Published 1951

First Indian Reprint: Delhi, 1988

The study of Navya-nyäya needs no apology to an Indianist. A great part of

Indian philosophy since the thirteenth century is unintelligible without it. But

more than this, I believe there is much in Navya-nyäya that will also prove of

interest to the general student of philosophy and logic. I shall enumerate some

points which I consider to be of such general interest, adding in parentheses references

to Section II where these points are discussed in detail. First, I must admit

that the list and the judgments it contains are preliminary. A general evaluation

of this system of logic cannot be made until many more of its texts are translated

and explained.

...

There are a number of points where Navya-nyäya appears definitely superior

to Aristotelian logic. Among these are its understanding of conjunction, alternation,

and their negates (§§ 35, 36), and of the class corollary of De Morgan's law

(§38). Navya-nyäya never confuses the attribute of a class with the attribute of

its members (§ 50). In its concept of number it seems to anticipate mathematical

logic by several centuries (§51).

Navya-Nyāya Logic: A Gateway to Ancient Indian Metaphysics and Epistemology This volume offers a rigorous and comprehensive exploration of Navya-Nyāya, the sophisticated and enduring school of logic and epistemology that flourished in classical and medieval India. Far removed from being a mere historical curiosity, Navya-Nyāya represents one of the most intricate and systematic philosophical frameworks ever developed, providing unparalleled insights into the nature of knowledge, reality, and language. The book systematically dismantles and reconstructs the core tenets of this tradition, moving beyond superficial translations to illuminate the underlying analytical architecture. It serves as an essential primer for advanced students of philosophy, linguistics, and South Asian studies, demanding careful engagement with its specialized vocabulary and rigorous analytical methods. Part I: Foundations of Nyāya Epistemology (Pramāṇa-śāstra) The initial sections establish the epistemological bedrock upon which all subsequent Navya-Nyāya theory rests: the study of pramāṇa (valid means of knowledge). 1. The Four Acceptable Sources of Knowledge: The work meticulously details the accepted pramāṇas—pratyakṣa (perception), anumāna (inference), upamāna (comparison/analogy), and śabda (verbal testimony)—analyzing the unique criteria required for each source to yield pramā (valid cognition). 2. Perception (Pratyakṣa) Under Scrutiny: This section dives deep into the nature of perception, distinguishing between nirvikalpaka (indeterminate, raw sensory presentation) and savikalpaka (determinate, conceptually qualified awareness). Crucially, it examines the Navya-Nyāya refinement of the perception of universals (sāmānya), addressing the long-standing debate over whether universals are perceived directly or indirectly, a pivotal departure from earlier Nyāya positions. The concept of yogaja-pratyakṣa (perception arising from yogic power) is also presented as an extraordinary, yet acknowledged, path to direct knowledge. 3. Inference (Anumāna): The Engine of System: Inference forms the logical heart of the system. The volume dedicates significant space to dissecting the five-membered syllogism (pañcāvayava), showing how it functions not merely as a rhetorical tool but as a mechanism for deducing the unperceived from the perceived. The focus shifts to the central element: the vyāpti (invariable concomitance or universal connection) that underpins the inference. Vyāpti-graha (Ascertainment of Vyāpti): A detailed treatment explores the intricate methods—such as pūrvavat (cause-to-effect), śeṣavat (effect-to-cause), and the controversial sādhāraṇa-karaṇa methods—by which philosophers attempt to establish the universal link between the hetu (reason/mark) and the sādhya (predicate/property to be proved). The rejection of simple co-presence and co-absence as sufficient proof highlights the demand for rigorous causal or essential connection. Part II: Ontology and Metaphysical Categories (Padārtha-Vāda) Moving beyond how we know, the text transitions to what we know, examining the Navya-Nyāya categorization of reality. 4. The Six Categories (Ṣaḍ-Padārtha): The work systematically reviews the six fundamental categories accepted by the school: Substance (dravya), Quality (guṇa), Action (karman), Particularity (viseṣa), Inherence (samavāya), and Relation (saṃbandha). These categories are not static labels but functional concepts used to analyze experience. 5. Substance (Dravya) and its Constituents: An in-depth analysis of dravya covers the ten substances recognized (earth, water, fire, air, space, time, mind, and the four types of ether/subtle elements), paying close attention to the debate surrounding the nature of time (kāla) and space (ākāśa) as independent substrates of events. 6. The Enigmatic Viseṣa (Particularity): Perhaps the most unique ontological contribution, viseṣa is examined as the ultimate differentiator that renders eternal substances distinct from one another. The volume explores the paradox: viseṣa must be different enough to distinguish entities yet similar enough to be recognized as belonging to the same class (e.g., what makes one eternal atom distinct from another eternal atom). 7. The Theory of Relations (Saṃbandha): The book contrasts saṃyoga (conjunction/contact) with samavāya (intimate, inseparable inherence). The precise delineation of when one entity inheres in another (e.g., a quality in a substance, a universal in an individual) is shown to be crucial for maintaining logical consistency in descriptive statements. Part III: Logic of Predication and Linguistic Analysis The final major section tackles the Navya-Nyāya contribution to conceptual clarity, focusing on how meaning is constructed and analyzed. 8. Conceptual Complexities: The Limits of Definition: Navya-Nyāya logic is deeply concerned with avoiding anyonyāśraya (mutual dependence) in definitions. The book explores the use of defining properties (lakṣaṇa) that are carefully chosen to be neither too broad nor too narrow, focusing on concepts like upādhi (limiting adjuncts) which must be strictly accounted for when establishing inference rules. 9. The Structure of the Proposition (Vākya-artha): The analysis of sentences moves beyond simple subject-predicate structures to examine how the various components of a sentence—substance, quality, relation—coalesce into a single, meaningful cognition (ākāṅkṣā or expectancy). This is demonstrated through detailed case studies of complex sentences involving qualifiers and negations. 10. The Problem of Negative Cognition (Anupalabdhi): A critical chapter addresses how one can validly know the absence of a thing (e.g., "there is no jar on the ground"). Anupalabdhi is treated as an independent pramāṇa by some Nyāya schools, while others attempt to reduce it to perception under specific conditions. This section showcases the Navya-Nyāya commitment to empirical rigor even in the face of conceptual negation. Conclusion: An Enduring Legacy This survey establishes that Navya-Nyāya logic is fundamentally a methodology for achieving certainty (niścaya) by systematically eliminating all grounds for doubt (saṃśaya). It is a philosophical system characterized by its analytical precision, its use of specialized notation (though not explicitly written in the text, the conceptual structure mirrors this formality), and its relentless pursuit of self-consistent truth conditions across metaphysics, semantics, and epistemology. The volume positions the study of this tradition not as archaeology, but as engagement with a highly sophisticated and mature system of rational inquiry.

作者简介

From Wiki( http://en.wikipedia.org/wiki/Daniel_H._H._Ingalls,_Sr ):

Daniel Henry Holmes Ingalls, Sr. (4 May 1916 – 17 July 1999) was the Wales Professor of Sanskrit at Harvard University.

Ingalls was born in New York City and raised in Virginia. He received his A.B. in 1936, at Harvard majoring in Greek and Latin. and his A.M. in 1938 studying symbolic logic under Willard Van Orman Quine.

He was appointed a junior fellow in the Harvard Society of Fellows in 1939 after which he set off for Calcutta for the study of Navya-Nyāya[n 1] logic with Kalipada Tarkacharya (1938-1941).

His fellowship was interrupted by the Second World War during which he served as an Army code breaker decoding Japanese radio messages for the Office of Strategic Services (1942–44).

After the war, Ingalls returned to Harvard as Wales Professor of Sanskrit. He was particularly known for his translation and commentary in An Anthology of Sanskrit Court Poetry, which contains some 1,700 Sanskrit verses collected by a Buddhist abbot, Vidyākara, in Bengal around AD 1050. Ingalls was a student of the Indian grammarian Shivram Dattatray Joshi, and the teacher of many famous students of Sanskrit, such as Wendy Doniger, Diana Eck, John Stratton Hawley, Jeffrey Moussaieff Masson, Robert Thurman, Sheldon Pollock, Indira Viswanathan Peterson, and Gary Tubb. He was renowned for the rigor of his introductory Sanskrit course. He was the editor of the Harvard Oriental Series from 1950 to 1983.

Ingalls was the father of the computer scientist Dan Ingalls and the author Rachel Ingalls.

He was also chairman of the department of Sanskrit and Indian studies and president of the American Oriental Society.

目录信息

Introduction . . . . . . .. . . . . . .. . . . . . .. . . . . . .. . . . . . .. . . . . . .. . . . . . .. . . . . . . . Ï
I. Biographical Notes . . . . . . .. . . . . . .. . . . . . .. . . . . . .. . . . . . .. . . . . . .. . . . . . . 4
II. An Examination of Some Theories and Techniques of Navya-Nyäya
Logic . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 28
III. Gangesa's Vyäpti-pancaka . . . . . . . . . . . . . . . . . . . . . . . . . 86
IV. Mathuränätha's Vyäpti-pancaka-rahasya, Being His Commentary
on Gangesa's Vyäpti-pancaka . . . . . . . . . . . . . . . . . . . . . . . . . 87
V. Extract from Raghunätha's Dtdhiti of the Section Commenting on
Gangesa's Vyäpti-pancaka . . . . . . . . . . . . . . . . . . . . . . . . . . . 154
Works of Reference . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 163
Sanskrit Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 169
English Index . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 177
Index of Inferences . . . . . . . . . . . . . . . . . . . . . . . . . . . . . . 182
· · · · · · (收起)

读后感

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用户评价

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说实话，这本书的装帧和排版设计略显朴素，如果不是因为其内容的声誉，我可能会在书店里匆匆略过。但一旦开始阅读，其内在的逻辑组织结构便展现出一种无可比拟的强大力量。它处理复杂概念的方式，简直像是在进行精密的外科手术。我特别赞赏作者在讨论“知识的成立与确定”（Pramāṇa-nirūpaṇa）时所采用的对比分析法。他没有固守某一家之言，而是将不同学派（如 Bhātta 派与 Prabhākara 派）在“知识的自主性”上的争论，以几乎并列的方式呈现出来，让读者自己去权衡各自的合理性。这种“去中心化”的处理方式，极大地提升了批判性思维的空间。我在研读过程中，经常会停下来，反复思考某个推理步骤的必要性，而书中的注释和引文总是能恰到好处地提供深入探索的出口。这本书的重量不在于它引用了多少梵文原典的直接翻译，而在于它如何将这些碎片化的古代论证，重构为一个具有当代逻辑学意义的知识体系。它要求读者投入时间，但回报是实实在在的智力提升。

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这本书的书名是《Materials for the Study of Navya-Nyāya Logic》，我来写五段不同风格的读者评价。这本书的出现，简直是为我打开了一扇通往印度古典逻辑世界的大门。我一直对 Navya-Nyāya（新逻辑学派）这个领域心存敬畏，但苦于资料的稀缺和语言的障碍，迟迟无法深入。这本书的选材和编排非常精妙，它不像许多学术著作那样故作高深，而是以一种近乎“匠人精神”的细致，将那些晦涩难懂的核心概念逐步剥开，呈现给学习者。尤其是对于“因明学”（Hetuvidyā）中关于“周遍性”（Vyāpti）的论述，作者似乎投入了极大的心力去梳理不同学派之间的细微差别，表格和图示的使用恰到好处，使得原本需要耗费数周才能消化的内容，在短时间内便能抓住关键。阅读过程中，我感觉自己不是在阅读一本冰冷的教科书，而是在一位耐心细致的导师的指导下，一步步拆解复杂的逻辑模型。它不仅仅是罗列了文献，更重要的是提供了理解这些文献的“钥匙”。我特别欣赏其中对于印度语境下推理模式的还原，这使得我们这些习惯了亚里士多德体系的读者，能真正体会到 Nyāya 体系的独特魅力与严谨性。对于任何严肃对待印度哲学或逻辑史的研究者来说，这本书的价值无可估量，它绝对是案头必备的参考工具书。

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如果用一个词来形容这本书带给我的体验，我会选择“催化剂”。我之前在尝试解读一些早期 Nyāya 文本时，总是感觉隔着一层纱，看不清其核心论证的锋芒。这本书的出现，就像是为这层纱注入了强效溶剂。它在构建其论述框架时，展现出一种惊人的结构清晰度，尤其是对 Navya-Nyāya 思想家们如何将日常语言的模糊性，通过一系列严格的定义和区分（如 Bheda-nirūpaṇa）转化为精确的逻辑运算过程，进行了详尽的、几乎是手把手的展示。其中关于“知识的边界性”（Sākāra-vāda 与 Nirākāra-vāda 的争论）的章节，分析得尤其透彻，它不再是简单的观点罗列，而是深入到了知识论根基的差异。这本书的价值在于，它将原本分散在不同手稿和不同学派传统中的“方法论”，系统地汇集一处，形成了一套可供操作和检验的工具箱。对于那些致力于将古典印度逻辑与当代计算逻辑或认知科学进行对话的学者来说，这本书无疑是提供了最坚实、最可靠的原材料。它不仅仅是关于 Navya-Nyāya 的材料，它本身就是一种关于如何严谨治学的范例。

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这本书给我的感受是“扎实”与“求真”。它不像某些入门读物那样，为了追求流畅性而牺牲了关键的精确性。相反，作者似乎坚持一种“精确至上”的原则，即便这意味着读者需要多次回溯才能完全掌握某个微妙的语法或逻辑结构。我记得在解析“例证”（Dṛṣṭānta）的有效性时，作者对“非对称性”（Asymmetry）的讨论，细致到令人发指，但正是这种细致，让我彻底理解了为何 Navya-Nyāya 逻辑在处理类比推理时如此审慎。这本书的最大贡献在于，它迫使我们跳出西方哲学的既有框架去审视推理本身。它没有试图用笛卡尔式的清晰性去改造 Nyāya 的复杂性，而是选择拥抱后者的内在复杂性，并将其系统化。对于那些已经有一定哲学或梵文基础的研究者而言，这本书更像是一份“终极校订本”，它填补了过去版本中许多因翻译或解释偏差而产生的知识断层。阅读它，需要的不只是好奇心，更需要一种对逻辑纯粹性的敬畏。

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我必须坦诚，第一次翻开这本书时，内心是有些抗拒的。我对“Navya-Nyāya”这个标签下的任何材料都抱有警惕，因为太多文献只是故作深奥，堆砌术语，却缺乏真正的教学洞察力。然而，这本书完全颠覆了我的预期。它的叙事节奏非常成熟，不是那种将所有难点一股脑抛出来的“填鸭式”教学。作者似乎深谙初学者的困境，总是在引入一个新概念，比如“性”（Svabhāva）或“因相”（Hetvābhāsa）时，先用极为通俗的例子来打底，哪怕这些例子在最终的严格定义中显得略微“不够完美”，但这种策略极大地降低了进入门槛。更让我惊喜的是，它对早期 Nyāya 与后期 Navya-Nyāya 之间演变脉络的梳理，那种清晰度令人赞叹。我尤其关注了关于“目的论的解释”（Tātparya-ṭīkā）的部分，书中对不同注释者观点的引用和对比，展现出扎实的文献功底。它不是在炫耀阅读了多少文本，而是在帮助读者构建一个清晰的知识框架。对于那些想从零开始，但又不想在初级阶段被专业术语淹没的人来说，这本书提供了一条平缓而坚实的上升路径。它更像是一份精心打磨的地图，而不是一堆散落的碎片。

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