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Pramana (Sanskrit: प्रमाण; IAST: Pramāṇa) literally means "proof" and "means of knowledge". [ 1 ] [ 2 ] In Indian philosophies, pramana are the means which can lead to knowledge, and serve as one of the core concepts in Indian epistemology .
English: The ancient and medieval Indian schools of philosophy call epistemology as Pramanas. Different schools consider different number of epistemic means to correct knowledge, between one of Charvaka school to six of Advaita Vedanta: Pratyakṣa (perception), Anumāṇa (inference), Upamāṇa (comparison and analogy), Arthāpatti (postulation, derivation from circumstances), Anupalabdi ...
All schools of Indian logic recognize various sets of "valid justifications for knowledge" or pramana. Buddhist logico-epistemology was influenced by the Nyāya school's methodology, but where the Nyaya recognised a set of four pramanas—perception, inference, comparison, and testimony—the Buddhists (i.e. the school of Dignaga) only ...
The first chapter (the svarthanumana chapter) discusses the structure and types of formal inference and the apoha (exclusion) theory of meaning. Dan Arnold writes that apoha is: "the idea that concepts are more precise or determinate (more contentful) just to the extent that they exclude more from their purview; the scope of cat is narrower than that of mammal just insofar as the former ...
Together with smṛti ("that which is remembered, tradition": Dharmaśāstra, Hindu Epics, Puranas), ācāra (good custom), and ātmatuṣṭi ("what is pleasing to oneself"), it provides pramana (means of knowledge) and sources of dharma, as expressed in Classical Hindu law, philosophy, rituals and customs.
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The Pramāṇa-samuccaya (Compendium of Epistemology) is a Buddhist philosophical treatise focusing on epistemology by Dignāga, an Indian Buddhist logician and epistemologist who lived from c. 480 to c. 540 CE.
Pratyaksha (Sanskrit: Sanskrit: प्रत्यक्ष IAST: pratyakṣa) literally means that which is perceptible to the eye or visible; in general usage, it refers to being present, present before the eye (i.e. within the range of sight), cognizable by any sense organ, distinct, evident, clear, direct, immediate, explicit, corporeal; it is a pramāṇa, or mode of proof. [1]