Hindu Logic as Preserved in China and JapanPub. for the University, 1900 - 114 pages |
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analogical examples argument Aristotelian Aristotelian logic Aristotle assertion attributes connoted Çakya called carbon Chapter China and Japan Chinese and Japanese classification Commentary conclusion demonstration developed Dinna and Çamkara disciple disproof doctrine exist Fourteen Fallacies Gen-koh-ji gism given Hetuvidya Hindu logic Hindu logicians Hiuen-tsang Homogeneous Example India Japan judgment Kanāda Kin Shichiju Ron kind Koh-fuku-ji Kwei-ke major premise major term means middle term Mīmāmsā Ming Library Muchak Nature Nine Reasons Nyaya Nyu-sei-ri particular phase of Hetu predicate principle producedness proposition prove refutation relation Ron-so Samkhya San-yoh-ki Sanskrit Scholastic logic science of reasoning secondary idea Sei-ri-ron set of attributes Shi-soh-i-shi-ki So-ki Socmock Socrates Socrates is mortal Sound is eternal statement syllogism syllogistic System of Logic Tai-so theory of inference things denoted things heterogeneous things homogeneous third phase thought tion Toh-dai-ji translation treated truth universal universal proposition Vaiçeshika validity vols Yoga
Popular passages
Page 16 - Ajivikas' reputation for asceticism apparently reached the Far Bast. Chinese and Japanese Buddhist Literature classes the Ashibikas (ie Ajivikas) with the Nikendabtras or Nirgranthas as practising severe penance. " They both hold that the penalty for a sinful life must sooner or later be paid and since it is impossible to escape from it it is better that it be paid as soon as possible so that the life to come may be free for enjoyment.
Page 95 - It must be granted that in every syllogism, considered as an argument to prove the conclusion, there is a. petitio principii. When we say, All men are mortal Socrates is a man therefore Socrates is mortal; it is unanswerably urged by the adversaries of the syllogistic theory, that the proposition, Socrates is mortal...
Page 51 - No term must be distributed in the conclusion which was not distributed in one of the premises. 5. From negative premises nothing can be inferred. 6. If one premise be negative, the conclusion must be negative ; and vice versa, to prove a negative conclusion one of the premises must be negative.
Page 77 - The distinction is, in brief, this, that Logic formulates the most general laws of correlation among existences considered as objective ; while an account of the process of Reasoning, formulates the most general laws of correlation among the ideas corresponding to these existences.
Page 62 - Next to the ridicule of denying an evident truth, is that of taking much pains to defend it; and no truth appears to me more evident, than that beasts are endow'd with thought and reason, as well as men. The arguments are in this case so obvious, that they never escape the most stupid and ignorant.
Page 30 - The form of reasoning is illustrated as follows : — 1. Sound is non-eternal, 2. Because it is a product, 3. Like a pot, but not like ether \akasa~], 4. A product like a pot is non-eternal, 5. Whereas, an eternal thing like ether is not a product.
Page 100 - Whately says that the object of reasoning is " merely to expand and unfold the assertions wrapt up, as it were, and implied in those with which we set out, and to bring a person to perceive and acknowledge the full force of that which he has admitted...
Page 90 - Whatever is a mark of any mark is a mark of that which this last is a mark of.
Page 89 - And coming to the syllogism he proposes an interpretation of it in line with this view. Every syllogism, he says, comes within the general formula— "Attribute A is a mark of attribute B; The given object has the mark A; Therefore it has the attribute B...
Page 11 - ... of rebirth as well as the principle of identity in the various existences. The evolution of nature is adapted to the ends of the self. The spiritual centres are, however, incapable of exerting any direct influence on nature, though they are said to excite it to activity. The union of self and nature is compared to a lame man of good vision mounted on the shoulders of a blind man of sure foot.