Subscribe for Newsletters and Discounts
Be the first to receive our thoughtfully written
religious articles and product discounts.
Your interests (Optional)
This will help us make recommendations and send discounts and sale information at times.
By registering, you may receive account related information, our email newsletters and product updates, no more than twice a month. Please read our Privacy Policy for details.
.
By subscribing, you will receive our email newsletters and product updates, no more than twice a month. All emails will be sent by Exotic India using the email address info@exoticindia.com.

Please read our Privacy Policy for details.
|6
Your Cart (0)
Share our website with your friends.
Email this page to a friend
Books > Philosophy > Philosophers > Knowing A Negative Fact: Anupalabdhi
Displaying 2559 of 2830         Previous  |  NextSubscribe to our newsletter and discounts
Knowing A Negative Fact: Anupalabdhi
Knowing A Negative Fact: Anupalabdhi
Description
From the Jacket

The present work is devoted to an important factor of Indian Epistemology. Just as a positive one negative fact is also a 'fact' as it is enumerated as a category. A negative fact is a Prameya which is known through some Pramana. Some philosophers think that it is known through perception or inference. But the Advaitins and Mimamsakas have accepted Anupalabdhi as a separate source of knowing. An effort has been made to criticize the views of the Naiyayikas and Buddhists and to substantiate the Advaita and Mimamsa position with some independent arguments.

About the Author

Dr. Amal Kumar Harh has been teaching philosophy for more than twelve years in Coochbehar College affiliated to the University of North Bengal, West Bengal. He has done his Ph. D. work in 1995 under the supervision of Dr. Raghunath Ghosh Dr. Harh has attended and presented papers in various national and international seminars, Refreshers' Courses arranged Dy. ICDR and Allahabad. University. Dr. Harh's interest is mainly on various aspects of Indian Philosophy and Western Logic on which he has published a few research papers in professional journals.

Preface

The present tract entitled: Knowing a negative fact: Anupalabdhi's is the result of an intensive and critical study on the theory of Anupalabdhi in Indian Philosophy. Regarding the menas of knowing a negative state of affairs there is difference of opinion among the thinkers of diverse persuasions within Indian Philosophy. This is highlighted and it is followed by my own critical and evaluative remarks.

I have offered my views and findings in six chapters. The first set starts with introductory remarks about the concept of negative fact and the means of knowing it as held in different systems of Indian Philosophy. In this connection the metaphysical presuppositions of a particular system in advocating their respective theories as to the means of knowing a negative state of affairs have been taken into consideration. A distinction between a positive and a negative fact is also made. The justification for describing the negation as a 'fact' is also adduced in the context.

The second chapter deals with the concepts of Prama and Pramana. That the knowledge of a negative fact is Prama and that the means of knowing it is a Pramana cannot be apprehended unless we had fair idea about these notions.

In the third and fourth chapters the Advaita Vedantins and the Bhatta Mimamsakas views regarding the theory of Anupalabdhi as a Pramana have been put forward respectively. It may be noted that none but these two schools uphold anupalabdhi as a distinct type of Pramana.

The Siddhantapaksa or Uttarapaksa set forth in the third and the fourth chapters is questioned by other systems not espousing Anupalabdhi as a Pramana. These Purvapaksins reason it as a separate Pramana and incorporate it with perception and inference. The arguments forwarded by the Purvapaksins are explicated in the fifth chapter. The philosophical methodology the Uttarapaksa is not taken to have been without having refuted the view of the Purvapaksins. Hence, in the concluding chapter the views of the Purvapaksins. are both critically evaluated and logically refuted. An effort has been made in this chapter to substantiate Anupalabdhi as a distinct form of Pramana by refuting the opponent's view. Mostly I have tried to establish the Advaitin's and Bhatta. Mimamsaka's position through my independent and possible arguments. I have tried to over a couple of supplementary arguments in favour of Anupalabdhi as a distinct means of knowing a negative fact from my own standpoint, for what they are of worth. My arguments, I believe, are logically counseling. An acknowledgement of this fact should be gratifying to me. No philosophical theory is final. Criticizability of my theory need not take away the viability of my views. I do believe that realisation of truth is possible only in encountering others on logical grounds ('vada vade jayate tattvabodhah')

I should be failing in my duties if I do not put on record my debts to those who have been of immense help tome in completing my project. I express my gratitude and indebtend-ness to my supervisor of studies Dr. Raghunath Ghosh, NBU who spent time unbelievably enough in teaching me the original Sanskrit texts notwithstanding his heavy academic preoccupations. I am also deeply greatful to Dr. Pabitrakumar Roy, NBU who had gone through my manuscript and made stylistic changes sparing liberally his valuable time. I am no less indebted to my friend, Mr. Brindaban Karmakar for is various acts of kindness. I am beholden to Mr. Subhash Jian, Proprietor, New Bharatiya Book Corporation, Delhi for taking up the publication of the book and offering it to a larger audience.

Last but not the least my thanks are due to my wife, Nabedita for emotional support, and my son, Koustabh, who allowed me to work on my thesis charitably foregoing a lot of his happy playtime with me.

CONTENTS

Prefaceiii
Chapter
IIntroduction1
IIThe Concepts Prama (Valid Cognition) And Prama (Source of Valid Cognition in Indian Philosophy)7
IIIThe Advaita Theory of Anupalabdhi31
IVThe Theory of Anupalabdhi in Bhatta School of Purvamimamsa53
VLogic Behind Non-Acceptance of Anupalabdhi as a Pramana by the Naiyayikas and Others74
VISome Critical And Conclusive Remarks104
Bibliography132
Index141

Knowing A Negative Fact: Anupalabdhi

Item Code:
IDJ441
Cover:
Hardcover
Edition:
2001
ISBN:
818741829X
Size:
8.6 X" 5.5"
Pages:
144
Price:
$22.50   Shipping Free
Add to Wishlist
Send as e-card
Send as free online greeting card
Knowing A Negative Fact: Anupalabdhi

Verify the characters on the left

From:
Edit     
You will be informed as and when your card is viewed. Please note that your card will be active in the system for 30 days.

Viewed 3921 times since 2nd Oct, 2008
From the Jacket

The present work is devoted to an important factor of Indian Epistemology. Just as a positive one negative fact is also a 'fact' as it is enumerated as a category. A negative fact is a Prameya which is known through some Pramana. Some philosophers think that it is known through perception or inference. But the Advaitins and Mimamsakas have accepted Anupalabdhi as a separate source of knowing. An effort has been made to criticize the views of the Naiyayikas and Buddhists and to substantiate the Advaita and Mimamsa position with some independent arguments.

About the Author

Dr. Amal Kumar Harh has been teaching philosophy for more than twelve years in Coochbehar College affiliated to the University of North Bengal, West Bengal. He has done his Ph. D. work in 1995 under the supervision of Dr. Raghunath Ghosh Dr. Harh has attended and presented papers in various national and international seminars, Refreshers' Courses arranged Dy. ICDR and Allahabad. University. Dr. Harh's interest is mainly on various aspects of Indian Philosophy and Western Logic on which he has published a few research papers in professional journals.

Preface

The present tract entitled: Knowing a negative fact: Anupalabdhi's is the result of an intensive and critical study on the theory of Anupalabdhi in Indian Philosophy. Regarding the menas of knowing a negative state of affairs there is difference of opinion among the thinkers of diverse persuasions within Indian Philosophy. This is highlighted and it is followed by my own critical and evaluative remarks.

I have offered my views and findings in six chapters. The first set starts with introductory remarks about the concept of negative fact and the means of knowing it as held in different systems of Indian Philosophy. In this connection the metaphysical presuppositions of a particular system in advocating their respective theories as to the means of knowing a negative state of affairs have been taken into consideration. A distinction between a positive and a negative fact is also made. The justification for describing the negation as a 'fact' is also adduced in the context.

The second chapter deals with the concepts of Prama and Pramana. That the knowledge of a negative fact is Prama and that the means of knowing it is a Pramana cannot be apprehended unless we had fair idea about these notions.

In the third and fourth chapters the Advaita Vedantins and the Bhatta Mimamsakas views regarding the theory of Anupalabdhi as a Pramana have been put forward respectively. It may be noted that none but these two schools uphold anupalabdhi as a distinct type of Pramana.

The Siddhantapaksa or Uttarapaksa set forth in the third and the fourth chapters is questioned by other systems not espousing Anupalabdhi as a Pramana. These Purvapaksins reason it as a separate Pramana and incorporate it with perception and inference. The arguments forwarded by the Purvapaksins are explicated in the fifth chapter. The philosophical methodology the Uttarapaksa is not taken to have been without having refuted the view of the Purvapaksins. Hence, in the concluding chapter the views of the Purvapaksins. are both critically evaluated and logically refuted. An effort has been made in this chapter to substantiate Anupalabdhi as a distinct form of Pramana by refuting the opponent's view. Mostly I have tried to establish the Advaitin's and Bhatta. Mimamsaka's position through my independent and possible arguments. I have tried to over a couple of supplementary arguments in favour of Anupalabdhi as a distinct means of knowing a negative fact from my own standpoint, for what they are of worth. My arguments, I believe, are logically counseling. An acknowledgement of this fact should be gratifying to me. No philosophical theory is final. Criticizability of my theory need not take away the viability of my views. I do believe that realisation of truth is possible only in encountering others on logical grounds ('vada vade jayate tattvabodhah')

I should be failing in my duties if I do not put on record my debts to those who have been of immense help tome in completing my project. I express my gratitude and indebtend-ness to my supervisor of studies Dr. Raghunath Ghosh, NBU who spent time unbelievably enough in teaching me the original Sanskrit texts notwithstanding his heavy academic preoccupations. I am also deeply greatful to Dr. Pabitrakumar Roy, NBU who had gone through my manuscript and made stylistic changes sparing liberally his valuable time. I am no less indebted to my friend, Mr. Brindaban Karmakar for is various acts of kindness. I am beholden to Mr. Subhash Jian, Proprietor, New Bharatiya Book Corporation, Delhi for taking up the publication of the book and offering it to a larger audience.

Last but not the least my thanks are due to my wife, Nabedita for emotional support, and my son, Koustabh, who allowed me to work on my thesis charitably foregoing a lot of his happy playtime with me.

CONTENTS

Prefaceiii
Chapter
IIntroduction1
IIThe Concepts Prama (Valid Cognition) And Prama (Source of Valid Cognition in Indian Philosophy)7
IIIThe Advaita Theory of Anupalabdhi31
IVThe Theory of Anupalabdhi in Bhatta School of Purvamimamsa53
VLogic Behind Non-Acceptance of Anupalabdhi as a Pramana by the Naiyayikas and Others74
VISome Critical And Conclusive Remarks104
Bibliography132
Index141
Post a Comment
 
Post Review
Post a Query
For privacy concerns, please view our Privacy Policy

Based on your browsing history

Loading... Please wait

Related Items

The Six Ways of Knowing
by D.M. Datta
Paperback (Edition: 2014)
University of Calcutta
Item Code: IHL817
$20.00
Add to Cart
Buy Now
The basic ways of knowing
Item Code: IDD415
$32.50
SOLD
Samkhya-Yoga Epistemology
by Mukta Biswas
Hardcover (Edition: 2007)
D. K. Printworld Pvt. Ltd.
Item Code: IDI056
$28.00
Add to Cart
Buy Now
Fundamentals of the Philosophy of Tantras (An Old and Rare Book)
by Manoranjan Basu
Hardcover (Edition: 1986)
Mira Basu Publishers
Item Code: IDE397
$40.00
Add to Cart
Buy Now
A Study on Sankaracarya's Vivekacudamani
by Dr.Sumita Chaudhury
Hardcover (Edition: 2008)
Sanskrit Putak Bhandar
Item Code: NAD148
$30.00
Add to Cart
Buy Now
Nature of Anumana (Parmana)
by Subuddhi Charan Goswami
Paperback (Edition: 2015)
The Asiatic Society
Item Code: NAK364
$25.00
Add to Cart
Buy Now
Indian Philosophy (3 Vols. Set)
Item Code: IDD348
$275.00
Add to Cart
Buy Now
Essentials of Ayurveda
Item Code: IDI681
$40.00
Add to Cart
Buy Now
Nimbarka Philosophical Tradition
Item Code: IDG818
$22.50
Add to Cart
Buy Now
A History of Indian Philosophy (5 Vols. Set)
Item Code: IDD346
$105.00
Add to Cart
Buy Now
The Tattvasangraha of Shantaraksita (Set of 2 Volumes)
Item Code: NAJ932
$85.00
Add to Cart
Buy Now

Testimonials

Thank you for this wonderful New Year sale!
Michael, USA
Many Thanks for all Your superb quality Artworks at unbeatable prices. We have been recommending EI to friends & family for over 5 yrs & will continue to do so fervently. Cheers
Dara, Canada
Thank you for your wonderful selection of books and art work. I am a regular customer and always appreciate the excellent items you offer and your great service.
Lars, USA
Colis bien reçu, emballage excellent et statue conforme aux attentes. Du bon travail, je reviendrai sur votre site !
Alain, France
GREAT SITE. SANSKRIT AND HINDI LINGUISTICS IS MY PASSION. AND I THANK YOU FOR THIS SITE.
Madhu, USA
I love your site and although today is my first order, I have been seeing your site for the past several years. Thank you for providing such great art and books to people around the World who can't make it to India as often as we would like.
Rupesh
Heramba Ganapati arrived safely today and was shipped promptly. Another fantastic find from Exotic India with perfect customer service. Thank you. Jai Ganesha Deva
Marc, UK
I ordered Padmapani Statue. I have received my statue. The delivering process was very fast and the statue looks so beautiful. Thank you exoticindia, Mr. Vipin (customer care). I am very satisfied.
Hartono, Indonesia
Very easy to buy, great site! Thanks
Ilda, Brazil
Our Nandi sculpture arrived today and it surpasses all expectations - it is wonderful. We are not only pleasantly surprised by the speed of international delivery but also are extremely grateful for the care of your packaging. Our sculpture needed to travel to an off-lying island of New Zealand but it arrived safely because of how well it had been packaged. Based upon my experience of all aspects of your service, I have no hesitation in recommending Exotic India.
BWM, NZ
TRUSTe
Language:
Currency:
All rights reserved. Copyright 2018 © Exotic India