Portion of Tattvacintāmaṇi dealing with syllogism (avayava); includes commentaries and supercommentary.

Sanskrit text, portion of Tattvacintāmaṇi dealing with syllogism (avayava) ; with commentary and supercommentary, of the Navya-Nyaya school in Indic philosophy.

On the life of Mādhava, d. 1386, exponent of Dvaita philosophy.

Portion of a basic work of the neo-Nyaya school in Hindu philosophy, dealing with the definition of vyāpti (regular concommitance of the major and middle terms).

Contributed articles on the works of Yaśovijaya, 1624-1688, Jaina philosopher, a sourvenir brought out on the completion of three hundred years to his death.

Basic work of the neo-Nyaya school in Hindu philosophy; portion dealing with validity of knowledge.

1. Pratyakṣakhaṇḍātmakaḥ -- 2., pts. Anumānakhaṇḍa.

Basic work, with commentary and supercommentary, of neo-Nyaya school of Indic philosophy; portion of Tattvacintāmaṇi dealing with the essential nature of a proposition (pakṣatā).

Treatise on Navya-Nyāya philosophy; portion dealing with definition of invariable concomitance (vyāpti); includes Vyāptipañcakarahasya of Mathurānātha Tarkavāgīśa, 1600-1675 and Chātratoṣiṇī commentary by Vidyānanda Giri, Swami, b. 1921.

Critical edition of the portion of Tattvacintāmaṇi of Gaṅgésa, 13th cent., basic work on Hindu logic and epistemology of the neo-Nyaya school in Hindu philosophy.

Basic work, with 18th century commentary, on analogy (upamāna) in neo-Nyaya epistemology.

An introductory work on the various school of Indian philosophy.

Contributed reserach papers on theory of knowledge in Indian philosophy, presented at seminar organized by Rashtriya Sanskrit Sansthan, Srisadasiva Campus, Orissa.

Vādanyāya is one of the representative works of Dharmakīrti. It is concerned with debate logic and deals with win-or-lose reasoning rules in the broad sense of logic. In this paper, we will concentrate our discussion on Dharmakīrti’s theory of nigrahasthāna (fault) in his debate logic, a key issue in Vādanyāya. First, we point out that the justification of three logical reasons as proof conditions of debate constitutes the rational point of departure for Dharmakīrti’s debate logic. Second, we analyze the differences (...) between Dharmakīrti’s and the Naiyāyika’s notion of debate and point out that Dharmakīrti’s ‘debate’ involves two parties (the disputant and the opponent) attempting to rationally refute the other’s opinion to persuade the other to change their wrong ideas. Last, based on the discussion of Dharmakīrti’s concept of debate logic, we identify seven types of nigrahasthāna in Vādanyāya with regard to the two parties of a debate (the disputant and the opponent). (shrink)

Substantial evidence implicates fast axonal transport (FAT) defects in neurodegeneration. In Alzheimer's disease (AD), it is controversial whether transport defects cause or arise from amyloid‐β (Aβ)‐induced toxicity. Using a novel, unbiased genetic screen, Morihara et al. identified kinesin light chain‐1 splice variant E (KLC1vE) as a modifier of Aβ accumulation. Here, we propose three mechanisms to explain this causal role. First, KLC1vE reduces APP transport, leading to Aβ accumulation. Second, reduced transport of APP by KLC1vE triggers an ER stress response (...) that activates the amyloidogenic pathway. Third, KLC1vE impairs transport of other KLC1 cargos that regulate amyloidogenesis, promoting Aβ retention within the secretory pathway. Collectively, KLC1vE perpetuates a vicious cycle of Aβ generation, kinase dysregulation, and global FAT impairment that inevitably leads to cellular toxicity. These concepts implicate alternative splicing of KLC1 in AD and suggest that the reciprocal influence of transport mechanisms on disease states contributes to neurodegeneration. (shrink)

Portion of Pratyakṣakhaṇḍa of Tattvacintāmaṇi, compendium of Navya Nyāya philosophy by Gaṅgeśa, 13th century with Dīpikā commentary.

Basic work, with 15th century commentary, of the neo-Nyaya school in Indic philosophy; portion dealing with analogy (upamāna).

Two Sanskrit texts focus new light on Prabhakara and Kumarila thoughts on Purva Mimamsa philosophy.

On the concept of falacy (hetvābhāsa) according to Hindu Nyaya philosophy; portion of the author's Tattvacintāmaṇi.

Work dealing with the defination of vyapti (regular concommitance of the major and middle terms) in neo-Nyaya philosophy; includes three classical commentaries.

Classical treatise on Navya Nyaya philosophy.

Basic work, with commentary and supercommentary, of the neo-Nyaya school in Indic philosophy; portion of Tattvacintāmaṇi dealing with contradiction (bādha), one of the five forms of fallacious middle term (hetvābhāsa).

Basic work, with commentary and supercommentary, of neo-Nyaya school in Indic philosophy; portion of Tattvacintāmaṇi dealing with the definition of fallacious middle term (hetvābhāsa).

Basic work, with commentary and supercommentary, of neo-Nyaya school in Indic philosophy; portion of Tattvacintāmaṇi dealing with definitions of invariable concomitance (vyāpti).

1. Pratyakṣakhaṇḍam -- 2, pt. 1. Anumityādibādhāntam Anumānakhaṇḍam -- 2, pt. 2. Iśvarānumānaparam Anumānakhaṇḍam -- 3. Upamānakhaṇḍam -- 4, pt. 1. Śabdāpramāṇyavādādi ucchanna-pracchannavādāntaṃ Śabdakhaṇḍam -- 4, pt. 2. Vidhivādādipramāṇacatuṣṭayaprāmāṇyavādāṇtaṃ Śabdakhaṇḍam.

In 1960, in "The Problem of Method," which serves as the introduction not only to Critique of Dialectical Reason but to all of his recent work, Sartre enrolls himself solemnly under the banner of Marxism, which he considers the unsurpassable philosophy of our era. Today, a dozen years later, the Sartrean position has become open to challenge, it is true, because its deconstruction is underway, but it has not yet been dismissed as absurd. Existentialism, by immolating itself on the altar (...) of praxis, has taken with it phenomenology and the Existenzphilosophie that emerged from it. Heidegger, for example, can be read as the last defender of the bourgeois order fetishized as Being, forced by the triumphal march of the... (shrink)

Rereading this piece written over forty years ago recalls for me the revelatory effect of La violence et le sacré when it appeared in 1972. From Mensonge romantique's theory of desire designed for the novel and its place in the moral history of the modern West—a point too often neglected by those who read it as an across-the-board description of human desire—René Girard waited a full eleven years before producing this seminal work, which proposed a radically new fundamental anthropology.My response (...) to this revelation took well over a decade to achieve its mature expression, and even The Origin of Language in 1981, which contained the first version of the originary hypothesis of human/language origin, did not yet... (shrink)

Supercommentary on the concept of pervasion (vyāpti) from a topic in Tattvacintāmaṇi, a basic neo-Nyaya work by Gaṅgeśa.

Classical work, with commentaries, on neo-Nyaya school of Indic philosophy; portion dealing with the interpretation of Vedic commandments.

This study investigated the relationship between publication pressure and questionable research practices (QRPs), focusing on moral disengagement (MD) and lab research ethics climate. A survey of 269 Chinese PhD students revealed that (1) publication pressure is significantly positively correlated with QRPs and MD; (2) MD mediates the relationship between publication pressure and QRPs; lab research ethics climate moderates both (3) the relationship between publication pressure and MD, and (4) the mediating role of MD between publication pressure and QRPs. Responsible conduct (...) of research education should emphasize potential ethical conflicts in publication, the impact of cognitive patterns of MD, and lab-based interventions for QRPs. (shrink)

Basic work, with commentary and supercommentary, of the neo-Nyaya school in Indic philosophy; portion of Tattvacintāmaṇi dealing with an argument liable to a valid objection (satpratipakṣa), one of the five forms of fallacious middle term (hetvābhāsa).

Basic work, with commentary and supercommentary, of the neo-Nyaya school in Indic philosophy; portion of Tattvacintāmaṇi dealing with syllogism (avayava).