| Dear Howard, Not new, but still very useful is S. Bagchi, Inductive reasoning. It deals mainly with tarka in Nyaya. Best wishes, Eli Sent from my iPad Thank you Madhav for this information, and thank you for bringing to mind my first and much appreciated Sanskrit professor, Hartmut Scharfe, whom I studied with as an undergraduate at UCLA.
Regarding itaretarāśṛaya, often taken to mean ‘mutual dependence’, can this be seen as an indirect or oblique indication of infinite regress, by way of an apratiṣṭhāna, foundationless, situation?
Thanks and best wishes! Howard
Another source for discussions of topics like Anavasthā and Itaretarāśraya may be Hartmut Scharfe's book: "Die Logik im Mahābhaāṣya," Berlin 1961.
Madhav M. Deshpande Professor Emeritus, Sanskrit and Linguistics University of Michigan, Ann Arbor, Michigan, USA Senior Fellow, Oxford Center for Hindu Studies
Adjunct Professor, National Institute of Advanced Studies, Bangalore, India
[Residence: Campbell, California, USA]
On Sat, Jun 8, 2024 at 6:47 AM Howard Resnick via INDOLOGY < [email protected]> wrote: Thank you Philipp. Very helpful.
All the best, Howard
Dear Howard,
On anavasthā and related terms in various systems of thought, see also Oberhammer, G. (1991). Terminologie der frühen indischen Scholastik in Indien. Vol. 1. A-I. Vienna: Verlag der Österreichischen Akademie der Wissenschaften, p. 32f.
Best wishes,
Philipp
__________________________
Prof. Dr. Philipp A. Maas
Professor for Modern Indology Institute of Indology and Tibetology Ludwig-Maximilians-University Munich ___________________________ https://spp1448.academia.edu/PhilippMaas Am Di., 4. Juni 2024 um 11:05 Uhr schrieb Howard Resnick via INDOLOGY < [email protected]>: Dear Scholars,
Does the nyāya system speak about the problem of an infinite regress of proofs? Aristotle famously identifies and then avoids this problem through the notion of a self-evident foundation or starting point of knowledge. In Western epistemology, this strategy is often called foundationalism.
Is there anything at all similar or analagous in nyāya or other Indian schools? The Caitanya-caritāmṛta several times affirms that the Veda is ’self-evident’, svataḥ pramāṇa, but the term is not used there as a general or secular epistemic strategy. Is the CC simply repeating a well-known epistemic principle?
All help will be greatly appreciated.
Thanks!
Howard
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