Relevant bibliographies by topics / Buddhist logic

Contents

  1. Journal articles
  2. Dissertations / Theses
  3. Books
  4. Book chapters

Academic literature on the topic 'Buddhist logic'

Author: Grafiati
Published: 4 June 2021
Last updated: 1 August 2024

Create a spot-on reference in APA, MLA, Chicago, Harvard, and other styles

Select a source type:

Consult the lists of relevant articles, books, theses, conference reports, and other scholarly sources on the topic 'Buddhist logic.'

Next to every source in the list of references, there is an 'Add to bibliography' button. Press on it, and we will generate automatically the bibliographic reference to the chosen work in the citation style you need: APA, MLA, Harvard, Chicago, Vancouver, etc.

You can also download the full text of the academic publication as pdf and read online its abstract whenever available in the metadata.

Journal articles on the topic "Buddhist logic"

1

Holba, Jiří. "Buddhismus a aristotelská logika." FILOSOFIE DNES 3, no. 1 (June 17, 2011): 27–36. http://dx.doi.org/10.26806/fd.v3i1.60.

Full text
Abstract:
Abstrakt/Abstract Článek pojednává o buddhistické logice a jejím vztahu k logice aristotelské, zejména k principu sporu a principu vyloučeného třetího. Dotkne se také dialetheismu a parakonzistentních logik, které se v souvislosti s interpretacemi buddhismu objevují. The article deals with the Buddhist logic and its relation to Aristotle’s logic, in particular, to the principle of non-contradiction and the principle of exluded middle. It also tackles the topic of dialetheism and paraconsistent logics, which are sometimes mentioned in connection with the interpretations of Buddhism.
APA, Harvard, Vancouver, ISO, and other styles
2

Holba, Jiří. "Buddhismus a aristotelská logika." FILOSOFIE DNES 3, no. 1 (June 17, 2011): 27–36. http://dx.doi.org/10.26806/fd.v3i1.325.

Full text
Abstract:
Abstrakt/Abstract Článek pojednává o buddhistické logice a jejím vztahu k logice aristotelské, zejména k principu sporu a principu vyloučeného třetího. Dotkne se také dialetheismu a parakonzistentních logik, které se v souvislosti s interpretacemi buddhismu objevují. The article deals with the Buddhist logic and its relation to Aristotle’s logic, in particular, to the principle of non-contradiction and the principle of exluded middle. It also tackles the topic of dialetheism and paraconsistent logics, which are sometimes mentioned in connection with the interpretations of Buddhism.
APA, Harvard, Vancouver, ISO, and other styles
3

Assandri, Friederike. "Yinming Logic and Dialogue in the Contact Zone." Journal of Chinese Philosophy 41, no. 3-4 (March 2, 2014): 344–60. http://dx.doi.org/10.1163/15406253-0410304007.

Full text
Abstract:
This article presents a case of the application of Buddhist yinming logic in a public debate between Buddhists and Daoists at the court of Emperor Tang Gaozong, as recorded by Daoxuan in his Ji Gujin Fo Dao Lunheng. The application was successful in the sense that the Buddhist vanquished his Daoist opponent. Yet, yinming logic was not used in other debates against Daoists, not even by Buddhists trained in this particular logic. Why? Looking for answers to this question, the article argues for the importance of common analytical ground in inter-religious, and by extension intercultural debate.
APA, Harvard, Vancouver, ISO, and other styles
4

van den Muyzenberg, Laurens. "The contribution of Buddhist wisdom to management development." Journal of Management Development 33, no. 8/9 (September 2, 2014): 741–50. http://dx.doi.org/10.1108/jmd-10-2013-0128.

Full text
Abstract:
Purpose – The purpose of this paper is to present selected Buddhist concepts that are useful to leaders of business and to those that want to increase the performance of their businesses and of their organisations implementing practical wisdom from a Buddhist perspective. Design/methodology/approach – The design is to present relevant Buddhist concepts and their application. The methodology used is to consider their logic and rationality, the experiences of Buddhist business leaders in Taiwan and Thailand, and my experience of explaining and applying the concepts. The approach is to present the concepts such a way that the reader can determine if these concept merit further study and trying them out. Findings – Finding Buddhist wisdom concepts that can be applied to management development often require reformulation from the original texts. The original information is vast and requires selection to those concepts that can be readily understood by non-Buddhists. Research limitations/implications – At a high level of abstraction core Buddhist concepts are the same but not in detail. In the paper two types of Buddhism have beeb referred to, Theravada and Tibetan traditions, and not for example Zen. Practical implications – Special emphasis is placed on how to see to it that the values a company describes in its mission, values and business principles statements are practiced. There is always a gap between intentions and results. Where is the gap, how big is it, what can be done about it? Social implications – Buddhism like all spiritual traditions aims to increase the well-being of all. Buddhist concepts can contribute to reduce conflicts and increase happiness by influencing healthy motivations and intentions, and strengthening self-discipline. Originality/value – The Buddhist wisdom concepts have been selected together with the scholarly monk Tenzin Gyatso, the 14th Dalai Lama, with profound knowledge of Tibetan Buddhism and with the scholarly monk and abbot of the Nyanavesakavan temple, P.A. Payutto, one of the most brilliant Buddhist scholars in the Thai Buddhist history.
APA, Harvard, Vancouver, ISO, and other styles
5

Yeng, Sokthan. "Irigaray’s Alternative Buddhist Practices of the Self." Journal of French and Francophone Philosophy 22, no. 1 (September 19, 2014): 61–75. http://dx.doi.org/10.5195/jffp.2014.643.

Full text
Abstract:
In lieu of an abstract, here is the opening paragraph of the essay:Luce Irigaray’s critics charge that her attempt to carve out a space for nature and the feminine self through an engagement with Buddhism smacks of Orientalism. Associating Buddhism with a philosophy of nature can lead to feminizing and exoticizing the non-Western other. Because she relies more on lessons learned from yogic teachers than Buddhist texts or scholarship, her work seems to be an appropriation of Buddhist ideas and a critique of Western ideology3 rather than a reflection of Buddhist philosophy. I trace Orientalist readings of Buddhism, including those of Irigaray, back to Hegel’s influence on comparative philosophy. Indeed, her analysis of the feminine self and nature often seem more like a response to Hegel than an examination of Buddhist principles. Some scholars resist Hegel’s reading by arguing that the Buddhist Absolute manifests in the indeterminately disjunctive and alternative versions of reality and self. Others suggest that the meaning of Buddhism can be found in examining its practices rather than its logic.
APA, Harvard, Vancouver, ISO, and other styles
6

Walton, Matthew J., and Michael Jerryson. "The Authorization of Religio-political Discourse: Monks and Buddhist Activism in Contemporary Myanmar and Beyond." Politics and Religion 9, no. 4 (July 27, 2016): 794–814. http://dx.doi.org/10.1017/s1755048316000559.

Full text
Abstract:
AbstractThrough the example of contemporary Buddhist nationalist groups in Myanmar, this article draws attention to the cultural authorization of religio-political discourse. The symbolic power of a monk's pronouncements is amplified because of the cultural reverence attached to his vocation as a Buddhist monk, even without doctrinal references or ritual practices. A monk's cultural position within Burmese Buddhism particularly strengthens his authority when he frames his preaching and actions as a defense of Buddhism. Without attention to these cultural institutions and the religious authority they confer, the resonance and influence of monks' words cannot be completely understood. Furthermore, without directly responding to the logic of these authorizing discourses, responses intended to counter the violence emerging from Buddhist nationalism and promote tolerance will be ineffective.
APA, Harvard, Vancouver, ISO, and other styles
7

D'Ambrosio, Paul J. "Brook Ziporyn’s (Chinese) Buddhist Reading of Chinese Philosophy." Buddhist Studies Review 34, no. 2 (January 19, 2018): 259–67. http://dx.doi.org/10.1558/bsrv.35394.

Full text
Abstract:
This review article defends Brook Ziporyn against the charge, quite common in graduate classroom discussions, if not in print, that his readings of early Chinese philosophy are ‘overly Buddhist’. These readings are found in his three most recent books: Ironies of Oneness and Difference: Coherence in Early Chinese Thought, Beyond Oneness and Difference: Li and Coherence in Chinese Buddhist Thought and Its Antecedents, and Emptiness and Omnipresence: An Essential Introduction to Tiantai Buddhism. His readings are clearly Buddhist-influenced, but this is not in and of itself problematic. The core issue is rather to what degree these ‘Buddhist elements’ are actually already existent in, and have subsequently been carried over from, early Chinese thought in the development of Chinese Buddhism. Indeed, some scholars of Chinese Buddhism have pointed out that much of the vocabulary, concepts, and logic used in schools such as Tiantai may owe more to Daoist influences than to Buddhist ones. Accordingly, Ziporyn’s ‘overly Buddhist’ approach might simply be an avenue of interpretation that is actually quite in line with the thinking in the early texts themselves, albeit one that is less familiar (i.e. an early Chinese Buddhist or Ziporyn’s approach). The article also aims to show how Ziporyn’s theory concerning the importance of ‘coherence’ in early and later Chinese philosophy is also quite important in his above work on Tiantai Buddhism, Emptiness and Omnipresence. While in this work Ziporyn almost entirely abstains from using the language of coherence, much of it actually rests on a strong coherence-based foundation, thereby demonstrating not Ziporyn’s own prejudice, but rather the thoroughgoing importance and versatility of his arguments on coherence. Indeed, understanding the importance of coherence in his readings of Tiantai Buddhism (despite the fact that he does not explicitly use coherence-related vocabulary) only bolsters the defense against the claims that he makes ‘overly Buddhist’ readings of early Chinese philosophy.
APA, Harvard, Vancouver, ISO, and other styles
8

Gunskii, Aleksei Yu. "The doctrine of kenosis as the basis of Buddhist-Christian dialogue in the works of the philosophers of the Kyoto school." Issues of Theology 4, no. 4 (2022): 652–72. http://dx.doi.org/10.21638/spbu28.2022.407.

Full text
Abstract:
The article is devoted to the consideration of one of the episodes of the Buddhist-Christian dialogue, which was actively held in the last decades of the 20th century. The immediate cause of the discussion was the work of the Japanese thinker Abe Masao (1915–2006) “Kenotic God and Dynamic Sunyata”, where Abe compared the Buddhist concept of emptiness and the Christian idea of kenosis, “the self-emptying of God”. Abe Masao was one of the representatives of the Kyoto School of Philosophy, which existed in Japan since the beginning of the 20th century, and the idea of comparing the concepts of emptiness and kenosis was also considered by other members of this philosophical community. The philosophers of the Kyoto School developed methods of interpreting kenosis using the paradoxical Mahayana logic of “simultaneous identification and differentiation” (soku-hi). This logic can be described by the formulas: “A is not A, and therefore A” or “A is if and only if A is not A”. The first paradoxical logic of soku-hi was formulated by D. T. Suzuki (1870–1966). Nishida Kitaro (1870–1945), the founder of the Kyoto School of Philosophy, and his followers used this idea in comparative studies of the basic concepts of Buddhism and Christianity. In conclusion, one of the ways of perception of Christianity by Japanese thinkers through the prism of Buddhist philosophical approaches is shown.
APA, Harvard, Vancouver, ISO, and other styles
9

Tyler, Elizabeth McManaman. "The Logic of Ambiguity." Janus Head 18, no. 1 (2020): 14–29. http://dx.doi.org/10.5840/jh20201812.

Full text
Abstract:
While recent work on trauma provides insight into the first-person experience of Post-traumatic Stress Disorder (PTSD), Aristotelian propositional logic, which underlies Western paradigms of thought, contains implicit ontological assumptions about identity and time which obscure the lived experience of PTSD. Conversely, Indian Buddhist catuskoti logic calls into question dualistic and discursive forms of thought. This paper argues that catuskoti logic, informed by Buddhist ontology, is a more fitting logical framework when seeking to describe and understand the first-person experience of PTSD, as it allows for ambiguity, non-duality, and polysemy.
APA, Harvard, Vancouver, ISO, and other styles
10

Krämer, Hans Martin. "“Even Three-Year-Old Children Know That the Source of Enlightenment is not Religion but Science”." Journal of Religion in Japan 8, no. 1-3 (December 17, 2019): 98–122. http://dx.doi.org/10.1163/22118349-00801005.

Full text
Abstract:
Abstract When Japanese Buddhists faced the challenge of materialistic natural sciences in the last decades of the nineteenth century, their responses were not uniform. Some advocated a unity of science and religion in the sense that Buddhism was thought to be substantially compatible with the findings of modern natural science, while others argued for a separation of domains, salvaging for religion a sphere of life that would remain unaffected by modern rationalist forms of critique. Yet, both sides already argued from within a logic of the secular/non-secular, thus showing that, next to political demands, the challenges posed by modern science were an important catalyst for the emergence of expressions of secularity in modern Japan. This article attempts to make sense of the diverse Buddhist self-articulations vis-à-vis modern science by differentiating chronologically, by sect, and by addressee, thus seeking out patterns to explain the contemporaneity of opposing positions within Japanese Buddhism.
APA, Harvard, Vancouver, ISO, and other styles
More sources

Dissertations / Theses on the topic "Buddhist logic"

1

Ozkan, Cuma. "A comparative analysis| Buddhist Madhyamaka and Daoist Chongxuan (Twofold Mystery) in the early Tang (618-720)." Thesis, The University of Iowa, 2013. http://pqdtopen.proquest.com/#viewpdf?dispub=1540391.

Full text
Abstract:

The interactions between Chinese religions has occupied an enormous amount of scholarly attention in many fields because there have been direct and indirect consequences resulting from the interactions among Buddhism, Daoism, and Confucianism. These religious traditions have obviously influenced each other in many respects such as rituals, doctrines, textual materials, philosophy and so on. Accordingly, I will, in this paper, critically analyze the implications of the interactions between Buddhism and Daoism by examining Twofold Mystery. Since Twofold Mystery is heavily dependent on Madhyamaka Buddhist concepts, this study will, on the one hand, examine the influence of Madhyamaka Buddhism on the development of Twofold Mystery. On the other hand, it will critically survey how Twofold Mystery remained faithful to the Daoist worldview.

APA, Harvard, Vancouver, ISO, and other styles
2

Chen, Shuai [Verfasser], and Birgit [Akademischer Betreuer] Kellner. "Rethinking Indian Buddhist Logic in Tang China: An Analysis and Translation of the Sādhana Section of Kuiji’s Commentary on the Nyāyapraveśa / Shuai Chen ; Betreuer: Birgit Kellner." Heidelberg : Universitätsbibliothek Heidelberg, 2018. http://d-nb.info/1177384477/34.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Dean, Colin Leslie, and mikewood@deakin edu au. "The relationship between analysis and insight in Madhyamika Buddhism (A logico psychological model)." Deakin University. School of Social Inquiry, 1993. http://tux.lib.deakin.edu.au./adt-VDU/public/adt-VDU20050825.100146.

Full text
Abstract:
This thesis investigates the relationship between analysis and insight in Prasarigika Madhyamika Buddhism. More specifically it asks whether analysis is a necessary and/or a sufficient condition for the generation of insight. The thesis is divided into six chapters which include an introduction, an appendix which outlines Prasangika and Svatantrika views regarding the syllogism (svatantra) and a conclusion. The remaining chapters seek to demonstrate that analysis for the Prasarigika and the Tibetan Geluk-ba school is a necessary, but not a sufficient condition for the arising of insight. Chapter one is an investigation of certain Western psychological theories which deal with the effects on the mind of cogitating upon contradictions. Though the psychological theories are only suggestive, this chapter will lend support to the claim a) of the Prasaiigika, that analysis generates an altered state of consciousness; and b) that analysis may be a necessary and sufficient condition for the generation of insight. Chapter two seeks to construct a logico-psychological model of how insight is generated. In this model it is argued that insight is a conceptual and intuitive experience: i.e. non-inferential, and that all thought comes via the intuition. This model argues that analysis is a necessary, but not a sufficient condition for the generation of insight. In chapter three an investigation of the writings of Dzong-ka-ba (Tsong-Kha-pa) is undertaken in order to ascertain how the Tibetan Geluk-ba (dGe lugs pa) school regard the relationship between analysis and insight. The model of chapter two will be compared with the Tibetan Geluk-ba accounts to gauge its explanatory power and correspondence with the Geluk-ba views. Chapter four is an investigation of the writings of certain Western scholars. This investigation seeks to ascertain how these scholars may have regarded the relationship between analysis and insight. The chapter then compares these views with the model developed in chapter two.
APA, Harvard, Vancouver, ISO, and other styles
4

Neale, Matthew James. "Madhyamaka and Pyrrhonism : doctrinal, linguistic and historical parallels and interactions between Madhyamaka Buddhism & Hellenic Pyrrhonism." Thesis, University of Oxford, 2014. http://ora.ox.ac.uk/objects/uuid:347ed882-f7ac-4098-908f-5bb391462a6c.

Full text
Abstract:
There have been recent explosions of interest in two fields: Madhyamaka-Pyrrhonism parallels and Pyrrhonism itself, which seems to have been misunderstood and therefore neglected by the West for the same reasons and in the same ways that Madhyamaka traditionally has often been by the West and the East. Among these recent studies are several demonstrating that grounding in Madhyamaka, for example, reveals and illuminates the import and insights of Pyrrhonean arguments. Furthermore it has been suggested that of all European schools of philosophy Pyrrhonism is the one closest to Buddhism, and especially to Madhyamaka. Indeed Pyrrho is recorded to have studied with philosophers in Taxila, one of the first places where Madhyamaka later flourished, and the place where the founder of Madhyamaka, Nāgārjuna, may have received hitherto concealed texts which became the foundation for his school. In this dissertation I explore just how similar these two philosophical projects were. I systematically treat all the arguments in the Pyrrhonist redactor Sextus Empiricus’ Outlines of Pyrrhonism and Against Dogmatists and compare them to the most similar arguments available in the Madhyamaka treatises and related texts. On this basis, I ask whether the Pyrrhonists and the Buddhists would satisfy each other’s self-identifying criteria, or what characteristics would disqualify either or both in the other’s eyes. I also ask what questions arise from the linguistic and historical evidence for interactions between the Pyrrhonist school and the Madhyamaka school, and how sure we can be of the answers. Did Pyrrho learn Buddhism in Taxila? Was Nāgārjuna a Pyrrhonist? Finally I bring the insights of the living commentarial tradition of Madhyamaka to bear on current scholarly controversies in the field of Sextan Pyrrhonism, and apply the subtleties of interpretation of the latter which have developed in recent scholarship to Madhyamaka and its various difficulties of interpretation, to scrutinize each school under the illumination of the other. With this hopefully illuminated view, I address for example whether Sextus was consistent, whether living Pyrrhonism implies apraxia, whether Pyrrhonism is philosophy at all, and whether Madhyamaka is actually nihilism.
APA, Harvard, Vancouver, ISO, and other styles
5

Jannel, Romaric. "La philosophie de Yamauchi Tokuryū (1890-1982) : genèse et desseins d’une pensée d’inspiration bouddhique au XXe siècle." Thesis, Université Paris sciences et lettres, 2020. http://www.theses.fr/2020UPSLP038.

Full text
Abstract:
Cette thèse constitue la première étude jamais réalisée sur la philosophie de Yamauchi Tokuryū (1890-1982). La démarche de ce philosophe japonais est remarquable en ce qu’il chercha à proposer un dépassement englobant de ce qu’il nomme, d’une part, la « logique du logos » – qui figurait déjà chez Aristote et se structure autour des principes d’identité, de contradiction et du tiers exclu – et, d’autre part, la « logique du lemme » – méthode d’appréhension intuitionnelle des étants qui, née en Inde, serait d’inspiration essentiellement bouddhique. Notre propos est construit autour de l’analyse du tétralemme, de la manière dont Yamauchi le transforma et des problèmes philosophiques auxquels, par sa démarche, il essaya d’apporter une réponse originale
This work constitutes the first study ever concerning this philosophy of Yamauchi Tokuryū (1890-1982). The approach adopted by the Japanese philosopher is remarkable inasmuch as he aimed at presenting an encompassing overcoming of, on the one hand, what he calls the “logic of logos” – which was already present in Aristotle’s work and was structured around the laws of identity, non-contradiction and excluded middle – and, on the other hand, the “logic of lemma” – a method that allows to intuitionally grasp beings, which was born in India and was mainly inspired by Buddhism. Our study is constructed around the analysis of the tetralemma, the way Yamauchi changed its structure, as well as the philosophical problems to which he tried to provide innovative solutions
APA, Harvard, Vancouver, ISO, and other styles
6

Lien, Chi-Chao, and 連啟超. "Re-examination on the Contemporary Scholarship of Dignāga’s Buddhist Logic: Taking issues with Jianying Shen, Weihong Zheng, and Eli Franco." Thesis, 2016. http://ndltd.ncl.edu.tw/handle/2dtea6.

Full text
Abstract:
碩士
法鼓文理學院
佛教學系
104
Dignāga’s Buddhist Logic (yinming), which was developed in Indian and brought to China by Xuanzang(600－664), had once flourished in Tang Dynasty but declined later. There was some trace of revival during the late Ming Dynasty, but it has not received any serious study over the remaining part of the Chinese Buddhist history until 1980’s when scholars from the Chinese Academy of Social Science attempted to study it. Since then, a group of Chinese scholars have studied and publish on Dignāga’s Buddhist Logic. So far, these scholars have been debating on two important questions, namely, " Whether Dignāga’s syllogisms is analogy, inductive or deductive?" and " Is it possible to see Xuanzang’s “Inference for Consciousness-only (vijñaptimātratā)” as a “universal inference (共比量)” accepted by both the proponent and opponent?" In this thesis, I am going to deal with these subjects and come up with solution to them. Firstly, to solve the argument, "should an example-body (喻體) exclude the inferential subject (Skt. dharmin) (除宗有法) ?", I convert Tri-avayava (三支) back into Pañcāvayava (五支) in which upanaya (合支) and dṛṣṭānta (喻支) are included in the dṛṣṭānta (喻支) of Tri-avayava. Zheng Weihong claims that dṛṣṭānta (喻體) and udāharaṇa (喻依) should exclude the dharmain, which is based on the dṛṣṭānta agreed by both the proponent and opponent (立敵共許). But Yao Nanqiang and a few other scholars claim that dṛṣṭānta should not exclude the dharmin, which is to prove the thesis. Dignāga merged dṛṣṭānta and upanaya of Pañcāvayava into the dṛṣṭānta of Tri-avayava. Therefore, both Yao Nanqiang and Zheng Weihong insist their arguments without settlement. I think that there is a way to reconcile their dilemma by restoring dṛṣṭānta (喻支) in Tri-avayava back to upanaya (合支) and dṛṣṭānta (喻支) in Pañcāvayava. I, thereby, hold that Dignāga''s Tri-avayava is a deductive inference as long as we understand the dṛṣṭānta of Tri-avayava including dṛṣṭānta and upanaya of Pañcāvayava and dṛṣṭānta need not exclude the dharmin. Next I deal with Xuanzang''s celebrated inference, which he himself proposed to defend the “consciousness-only” doctrine, the inference known as “true consciousness-only pramāṇa 真唯識量”. The debate in the history of Chinese Buddhist logic as well as of the contemporary scholars is simply that whether Xuanzang’s “consciousness-only inference” is or is not a universal inference accepted by both the proponent and opponent. In my view, the “qualification簡別” Xuanzang employed in his example-body喻體 makes the whole inference a self-granted inference rather than a universal inference. Although the two Chinese scholars I took issue with have put forward the same argument, but for a reason very different from mine, and in my view, untenable. Lately, this thesis deals with Eli Franco''s endorsement of Wonhyo’s rejection of Xuanzang’s “inference”. Franco regards Wonhyo’s rebuttal as a valid inference, which successfully employs the same “qualification” strategy Xuanzang himself used to establish his. However, I found Franco’s argument not tenable because of his misinterpretation of the logical fallacy known as viruddhāvyabhicārin (相違決定量).
APA, Harvard, Vancouver, ISO, and other styles
7

Johnson, Dana Noel. "Reckoning up the body : logics of enumeration and arrangement in Buddhist and Āyurvedic inventories of anatomy." Thesis, 2013. http://hdl.handle.net/2152/23788.

Full text
Abstract:
Indian accounts of anatomy from the early centuries of the Common Era display a shared desire to enumerate the parts of the human body. Two such accounts occur in the foundational texts of āyurveda --- the Caraka-saṃhitā and Suśruta-saṃhitā --- and another in the Buddhist commentarial text, the Visuddhimagga. Scholars have mined these medical sources in particular to determine the extent and accuracy of anatomical knowledge in ancient India. But little has been done to understand the logics that these sources apply in dismembering, enumerating, and rearranging the body. A close reading reveals three distinct ways by which the materiality of the body could be interpreted in ancient India to conform to broader ideologies and epistemologies. Moreover, through examining both āyurvedic and Buddhist sources, it soon becomes clear that generalizations like "religion" and "medicine" mask the constellation of complex and often-overlapping concerns present in these various studies of anatomy.
text
APA, Harvard, Vancouver, ISO, and other styles

Books on the topic "Buddhist logic"

1

Shcherbatskoĭ, F. I. Buddhist logic. Delhi: Motilal Banarsidass Publishers, 1992.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
2

Matilal, Bimal Krishna, and Robert D. Evans, eds. Buddhist Logic and Epistemology. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-4644-6.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Wayman, Alex. A millennium of Buddhist logic. Delhi: Motilal Banarsidass Publishers, 1999.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
4

Tillemans, Tom J. F., Arindam Chakrabarti, and Mark Siderits. Apoha: Buddhist nominalsim and human cognition. New York: Columbia University Press, 2011.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
5

Wang, Kexi. Fo jiao luo ji fa zhan jian shi: The history of Buddhistical logic. Beijing: Zhong yang bian yi chu ban she, 2012.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
6

Wayman, Alex. Delvings in logic. Poona, India: Bhandarkar Oriental Research Institute, 1987.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
7

Pŏmch'ŏn. Pulgyo nollihak ŭi hyangyŏn. Sŏul-si: Pulgyo Sidaesa, 2016.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
8

Zhongguo Zang xue chu ban she, ed. Bod dar tshad ma rig paʼi byung ʼphel dang deʼi rigs lam ʼgaʼ bshad pa. Pe-cin: Krung-goʼi Bod-rig-pa dpe-skrun-khang, 2016.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
9

N, Singh B. Indian logic. Varanasi: Asha Prakashan, 1986.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
10

Hâgoḍa, Khemānanda. Logic and epistemology in Theravāda =: Theravāda Nyāya. Ratmalana: Dharma Paryeshanalaya, 1993.

Find full text
APA, Harvard, Vancouver, ISO, and other styles
More sources

Book chapters on the topic "Buddhist logic"

1

Gokhale, Pradeep P. "Buddhist Logic: Sample Texts." In Handbook of Logical Thought in India, 1–20. New Delhi: Springer India, 2018. http://dx.doi.org/10.1007/978-81-322-1812-8_4-1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
2

Matilal, Bimal Krishna. "Buddhist Logic and Epistemology." In Buddhist Logic and Epistemology, 1–30. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-4644-6_1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
3

Gokhale, Pradeep P. "Buddhist Logic: Sample Texts." In Handbook of Logical Thought in India, 3–22. New Delhi: Springer India, 2022. http://dx.doi.org/10.1007/978-81-322-2577-5_4.

Full text
APA, Harvard, Vancouver, ISO, and other styles
4

Herzberger, Hans G. "Three Systems of Buddhist Logic." In Buddhist Logic and Epistemology, 59–75. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-4644-6_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
5

Tuske, Joerg. "General Introduction to Buddhist Logic." In Handbook of Logical Thought in India, 1–21. New Delhi: Springer India, 2017. http://dx.doi.org/10.1007/978-81-322-1812-8_2-1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
6

Gokhale, Pradeep P., and Kuntala Bhattacharya. "Some Issues in Buddhist Logic." In Handbook of Logical Thought in India, 1–24. New Delhi: Springer India, 2017. http://dx.doi.org/10.1007/978-81-322-1812-8_3-1.

Full text
APA, Harvard, Vancouver, ISO, and other styles
7

Tuske, Joerg. "General Introduction to Buddhist Logic." In Handbook of Logical Thought in India, 161–81. New Delhi: Springer India, 2022. http://dx.doi.org/10.1007/978-81-322-2577-5_2.

Full text
APA, Harvard, Vancouver, ISO, and other styles
8

Gokhale, Pradeep P., and Kuntala Bhattacharya. "Some Issues in Buddhist Logic." In Handbook of Logical Thought in India, 257–80. New Delhi: Springer India, 2022. http://dx.doi.org/10.1007/978-81-322-2577-5_3.

Full text
APA, Harvard, Vancouver, ISO, and other styles
9

Chi, R. S. Y. "Diṅnāga and Post-Russell Logic." In Buddhist Logic and Epistemology, 107–15. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-4644-6_6.

Full text
APA, Harvard, Vancouver, ISO, and other styles
10

Katsura, Shoryu. "Jñānaśrīmitra on Apoha." In Buddhist Logic and Epistemology, 171–83. Dordrecht: Springer Netherlands, 1986. http://dx.doi.org/10.1007/978-94-009-4644-6_10.

Full text
APA, Harvard, Vancouver, ISO, and other styles
You might also be interested in the extended bibliographies on the topic 'Buddhist logic' for particular source types:
Journal articles Books
We offer discounts on all premium plans for authors whose works are included in thematic literature selections. Contact us to get a unique promo code!

To the bibliography