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न्यौपानेः Neupane, शिवप्रसादो Shiva Prasad. „संशयादिपदार्थविश्लेषणम् [Samshayadipadarthavishleshanam]“. Haimaprabha 20 (30.07.2021): 74–86. http://dx.doi.org/10.3126/haimaprabha.v20i0.38613.
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न्यायदर्श नस्य प्रतिपादको महर्षि गौतमो ऽस्ति । न्यायदर्शने विशेषतो ग्रन्थकारेण निःश्रे यसप्राप्तिमार्ग प्रदर्शितो विद्यत । न्यायदर्श नानुसारं पदार्थानां तत्त्वज्ञान नै व मा क्षप्राप्तिर्भ वति । प्रमाणादिषा डशपदार्था नां तत्त्वज्ञानं यथार्थ ज्ञानं वामा क्षस्य मूलमार्गा विद्यते । अतो यमाले खः पदार्थानां मध्ये संशयादिपदार्था नां प्रमाणप्रमे याभ्यां पृथगुपदेशः कारणत्वप्रतिपादने , एतेषां लक्षणविश्ले षणेचकेन्द्रितो विद्यते । अस्मिन्नालेखे सर्व प्रथमं न्यायाभिमतप्रमाणप्रमे ययो स्वरूपनिदर्श नपूर्व कं संशयादिपदार्थ स्वरूपविश्ले षणं क्रियते । प्रमाकरणरूपाणां प्रमाणानां सहयो गितया तदङ्गरूपे ण संशयादिपदार्था नामप्यन्तरभावस्य कर्तु शक्यत्वात् , अथवा प्रमायाः विषयबो धेषुप्रमे येषु मध्ये सर्व मपिसंशयादिपदार्थ जातमन्तर्भू तं भवत्यवेति, कुतः पृ थक्तया सूत्रकारेणो द्दे शः कृ तः ? इति समस्यायाः समाधानार्थ मयं प्रयत्नो वर्तते । सकारणसंशयादिपदार्थो पदे शप्रतिपादने न एतेषां स्वरूपस्य सम्यक्तया विश्लेषणमत्र विहितमस्ति । अन्तचैतेषां प्रमाणप्रमे यादिभ्यः पृथुगुपद्दे शस्य कारणत्वं प्रदश्र्य निष्कर्ष : प्रदत्तो विद्यते । अस्मान्निकर्षा न्न्यायनिर्दि ष्टानां षो डशपदार्था नामध्ययनाध्यापनाय सारल्यं भविते त्यपे क्षते । [The term NyayaDarshan was first introduced by MaharshiGautam. The philosophy NyayaDarshan especially mentions the way to achieve Moksha. The philosophy categorizes each physical and non-physical element in 16 categories known as “Padartha”. According to NyayaDarshan, having the knowledge and perceiving these Padartha in their own original form, is the only way to achieve Moksha. This paper tries to investigate the reasons for separately discussing and defining 14 Padartha other than Praman and Prameya known as Smshayadi in Nyaya Sutra. In the initial section, the brief discussion on Praman and Prameya followed by SamshayadiPadartha of NayaDarshan has been mentioned. Praman being a medium of Prama and Samshayadi being a supportive concept of Praman; as a result Smashayadi itself can be included within Praman. Additionally, as all Smashayadi are Prameya or the subjects of Prama, Smashayadi also can be included within Prameya. We have theoretical evidence that Samshayadipadartha can be included either in Praman or Prameya. Hence, this paper attempts to investigate the question, “Why does Naya Darshan mention the Samshayadi Padartha separately?” The in-depth dialog and reasons for including Samshayadipadartha within the Nyaya Sutra has also been discussed. Article includes the reasons for separating these Padartha from Praman and Prameya and concludes with the expectation of understanding 16 padartha easily for simplifying the teaching-learning process.]
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Katyar, Priyanka, und Vipin Kumar. „A REVIEW ON CONCEPT OF PRAMANA IN NYAYA DARSHANA AND CHARAK SAMHITA“. International Ayurvedic Medical Journal 11, Nr. 12 (17.12.2023): 3061–65. http://dx.doi.org/10.46607/iamj1511122023.
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Both Nyaya Darshana and Ayurveda are highly influenced and complemented by each other as both sciences developed in the same period. The concepts of Nyaya Darshana have been selectively incorporated into Ayurve-da to suit its purposes, viz. Swasthya Rakshana and RogaPrashamana. Most of the concepts of the Nyaya are accepted as such, but some are modified as needed. There are similarities between some concepts of Charaka Samhita and Nyaya Darshana Shastra, in which Pramana is the main source of Nyaya Darshana, and it has given Pratyaksha, Anumana, Upamana, and Shabd. In Charak Samhita, Acharya Charak accepted Pramana as Pariksha. In this article, we will try to correlate the Pramana of NyayaDarshana and their influence upon Charak Samhita.
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Priyanka Katyar und Vipin Kumar. „Fundamentals of Nyaya Darshan and their influence upon Charaka Samhita“. Journal of Ayurveda and Integrated Medical Sciences 8, Nr. 10 (08.12.2023): 127–33. http://dx.doi.org/10.21760/jaims.8.10.19.
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Nyaya Darshana and Ayurveda being contemporary sciences have influenced and complemented each other. The concepts of Nyaya Darshana are selectively incorporated in Ayurveda to suit its objectives viz. Swasthya Rakshana and Roga Prashamana. Most of the concepts of the Nyaya are accepted as such, some are modified for the medical sciences. Application of the concept of Nyaya in conjunction with Ayurveda enhances the therapeutic application of contemporary system of healing. Ayurveda is a Sarvadarshan Parishada Shastra which means this system of health science is related to various Darshanas. There are similarities of some concept of Charaka Samhita and Nyaya Darshana Shastra, but as the Prayojana (aim) of both Shastra are same into some extent. As Charak Samhita is a main text book of Ayurveda so a study of the influence of Nyaya Darshana on classics like Charaka Samhita should be analysed. In this study we will try to correlate various concepts of Charak Samhita and Nyaya philosophy.
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Ghimire, Ghanshyam. „पूर्वीय दर्शनमा तत्वमीमांसा र ज्ञानमीमांसा [Metaphysics and Epistemology in Eastern Philosophy]“. International Research Journal of MMC 2, Nr. 3 (03.10.2021): 72–89. http://dx.doi.org/10.3126/irjmmc.v2i3.40086.
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प्रस्तुत लेखमा दर्शनका बारे सामान्य परिचय दिंदै पूर्वीय सभ्यताअन्तर्गत भारतीय खण्ड वा हिमाली क्षेत्रबाट प्रवर्तित प्राचीन दर्शनहरूको उल्लेख गरिएको छ । यसक्रममा षड्दर्शन अन्तर्गत पर्ने साङ्ख्य,योग,न्याय,वैशेषिक,मीमांसा र वेदान्तदर्शनएवम् वेदको अस्तित्वलाई अस्वीकार गर्ने चार्वाक,जैन र बौद्घदर्शनको पहिचान गरिएको छ । तत्वमीमांसा र ज्ञानमीमांसा भनेको के हो ? भन्ने विषयमा संक्षिप्त रुपले विश्लेषण गरिएको छ । पूर्वीय क्षेत्रबाट प्रवर्तित प्राचीन नौवटा दर्शनको सामान्य परिचय दिदै तिनीहरूमा पाइने तत्वमीमांसा र ज्ञानमीमांसाका बारे संक्षेपमा उल्लेख गरिएको छ । यसक्रममा तत्वमीमांसाका बारे छलफल गर्दा साङ्ख्यदर्शनमा प्रकृति र पुरुषसहित पच्चीस तत्त्व, योगदर्शनमा छब्बीस तत्त्व, न्यायदर्शनमा सोह्र पदार्थ, वैशेषिकदर्शनमा सात पदार्थ, मीमांसा दर्शनमा पञ्चकर्म, वेदान्तदर्शनमा अद्वैतवाद(ब्रह्मवाद), चार्वाक दर्शनमा भौतिकवाद, जैन दर्शनमा बहुतत्ववाद र बौद्घदर्शनमा शून्यवाद मुख्य तत्वका रुपमा आएका छन् भनेर उल्लेख गरिएको छ । त्यसैगरी ज्ञानमीमांसाका बारे छलफल गर्दा साङ्ख्यदर्शनमा कार्यकारण सिद्घान्त र सत्कार्यवाद, योग दर्शनमा चित्तको व्याख्या र अष्टाङ्ग योग, न्यायदर्शनमा प्रमा, प्रमाता, प्रमाण र प्रमेयकाबारे वृहत् छलफल, वैषेशिकदर्शनमा परमाणुवाद, मीमांसादर्शनमा धर्मफल(कर्मफल सिद्घान्त÷कर्मवाद), वेदान्तदर्शनमा ज्ञानका प्रकार र मोक्षप्राप्तिका साधन, चार्वाक दर्शनमा प्रत्यक्ष प्रमाणका आधारमा लौकिक संसारको व्याख्या, जैन दर्शनमा अनेकान्तवाद, स्याद्वाद र सप्तभङ्गीनयको व्याख्या गर्दै ज्ञानका प्रकार एवम् विधि र बौद्ध दर्शनमा प्रतीत्यसमुत्पाद, कर्मवाद, अनित्यवाद, अनात्मवाद, क्षणिकवाद, शून्यवाद मुख्य ज्ञानका रुपमा आएका छन् भनेर उल्लेख गरिएको छ । [This article briefly introduces philosophy focusing on eastern philosophy specifically based on the ancient philosophies originated in Indian sub-continent or Himalayan region. It discusses the philosophies like Sankhya, Yog, Nyaya, Vaiseshik, Mimamsa and Vedanta that fall under six basic philosophies and three other philosophies like Charvak, Jain, and Bauddha which discard the existence of Veda. This essay briefly analyses metaphysics and epistemology, and discusses the metaphysics and epistemology of those nine different philosophies originated in the eastern landscape. Talking about metaphysics, this article has mentioned twenty-five Tatwa including Prakriti and Purush under Sankhya philosophy. Under Yog philosophy, there are twenty-six Tatwa, sixteen matters in Nyaya philosophy, seven matters in Vaiseshik philosophy, Panchakarma in Mimamsa philosophy, Bramhaism in Vedanta philosophy, materialism in Charvak philosophy, multi-physicalism (Bahutatwabad)
in Jain philosophy and zeroism (Sunyabad) in Buddhist philosophy as discussed in the article. Regarding epistemology, there is discussion of the philosophy of good deed (Satkaryabad) in Sankhya philosophy, description of Chitta and eight folded yoga in Yog philosophy, discussion of Prama, Paramata, Praman and Prameya under Nyaya philosophy, atomism (Paramanubad) in Vaiseshik philosophy, Dharmaphal in Mimamsa philosophy, types of knowledge and ways of achieving salvation in Vedanta philosophy, description of physical world in Charvak philosophy, types of knowledge and their methods in Jain philosophy, and lastly, Karmabad, Anityabad, Anatmabad, Sunyabad, kshanikbad in Buddhist philosophy.]
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Behera, Niyati Kumari, und G. S. Mahalakshmi. „Nyaya based Automatic Quality Value Classifier for Concept Enrichment“. Asian Journal of Research in Social Sciences and Humanities 7, Nr. 3 (2017): 449. http://dx.doi.org/10.5958/2249-7315.2017.00182.4.
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Sreelekshmi G, Navoday Raju N R und Raole Vaidehi. „Study of Rasayana Chikitsa through Dhatu Parinaama Nyaya W.S.R. to Stem Cells“. International Journal of Research in Pharmaceutical Sciences 12, Nr. 1 (06.01.2021): 462–65. http://dx.doi.org/10.26452/ijrps.v12i1.4091.
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Stem cells are special cells that attain an ability to become various type of cells, present in an embryo as well as in an adult. These cells are used to replace and regenerate new organs, tissues or even an entire organism due to their self-renewing, uni or pleuripotent properties. In Ayurvedic concept, the Dhatu are developing and nourishing in a sequential manner based on the Dhatu Parinama Nyaya (Law of Transportation and Transformation). Each Dhatu or bodily tissue is formed from either Ahaara Rasa or from the elements of previous Dhatu and gives rise to the formation of next Dhatu (Sookshma Dhatu). Hence, Sookshma (minute) Dhatu or Stem cells in a particular Dhatu can be comparable to stem cells because their ability to generate the different tissues. The aim of this article is to provide an awareness about the stem cells or Sookshma Dhatu in the light of concept of Dhatu Parinama Nyaya.
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Sreelekshmi G, Navoday Raju N R und Raole Vaidehi. „Study of Rasayana Chikitsa through Dhatu Parinaama Nyaya W.S.R. to Stem Cells“. International Journal of Research in Pharmaceutical Sciences 11, Nr. 4 (21.12.2020): 8061–64. http://dx.doi.org/10.26452/ijrps.v11i4.4091.
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Stem cells are special cells that attain an ability to become various type of cells, present in an embryo as well as in an adult. These cells are used to replace and regenerate new organs, tissues or even an entire organism due to their self-renewing, uni or pleuripotent properties. In Ayurvedic concept, the Dhatu are developing and nourishing in a sequential manner based on the Dhatu Parinama Nyaya (Law of Transportation and Transformation). Each Dhatu or bodily tissue is formed from either Ahaara Rasa or from the elements of previous Dhatu and gives rise to the formation of next Dhatu (Sookshma Dhatu). Hence, Sookshma (minute) Dhatu or Stem cells in a particular Dhatu can be comparable to stem cells because their ability to generate the different tissues. The aim of this article is to provide an awareness about the stem cells or Sookshma Dhatu in the light of concept of Dhatu Parinama Nyaya.
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Elga Ptra Sutrawan, I. Gusti Ngurah. „KOMPERASI FILSAFAT KETUHANAN NYAYA DARSANA DENGAN BARUCH SPINOZA“. Jurnal Penelitian Agama Hindu 1, Nr. 2 (06.10.2017): 501. http://dx.doi.org/10.25078/jpah.v1i2.288.
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<p><em>The philosophy of the divine NyayaDarsana and Baruch Spinoza are both a concept of the divine which gives understanding that everything comes from God. As the main cause of everything that exist and seeps into its creation which are called Atman or single substance. It confirm that in the philosophy of the divine NyayaDarsana and Baruch Spinoza contains the concept of divinity, that is Phanteism.</em></p><p><em>Based on the description, then the problem discussed in this research is : (1) How is the philosophy of the divine NyayaDarsana and Baruch Spinoza ? (2) What is the differences and equations NyayaDarsana and Baruch Spinoza ?.theory on this reseach is value theory to dissect the first problem related to the values of the philosophy of the divine which contained NyayaDarsana and the thought of Baruch Spinoza. Hermeneutic theory is used to dissect the second problem to interpret differences and equations NyayaDarsana and Baruch Baruch Spinoza. This research is a type of qualitative research with data collection techniques library study, interviews, online data and descriptive qualitative data analysis techniques, with the technique of presenting the description.</em></p><p><em>The result of this research is (1) the philosophy of the divine NyayaDarsana describe that God is the main source. Final goal all living creature that is moksa and way to reach it with knowledge of truth. The philosophy of the divine Baruch Spinoza describe that all reality comes from a single substance that is God and God immanent with nature. The ultimale goal of life based on the thought of Baruch Spinoza is to achieve happiness or freedom from the emotional shackles emotion the equation of NyayaDarsana and Baruch Spinoza is reqognize the existence of God as the main source, containing the concept of panteism. The difference is viewed from the ontology according NyayaDarsanathat the universe comes from elements of caturbhuta that together with akasa (ether) space and time, while thought of Baruch Spinoza that single substance which thought of Baruch Spinoza that single substance which called Modi, God as creator of universe, epistemology on NyayaDarsana contained about knowledge of truth to avoid from false knowledge while thought of Baruch Spinoza contain three knowledge that is the knowledge of the five senses, common sense intuitive to happiness and freedom.</em></p>
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Shaw, Jaysankar Lal. „Visvabandhu Tarkatīrtha’s “The Nyāya on True Cognition (pramā)”. Translated from Sanskrit and Bengali with explanatory notes“. RUDN Journal of Philosophy 26, Nr. 2 (30.06.2022): 259–84. http://dx.doi.org/10.22363/2313-2302-2022-26-2-259-284.
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The following publication includes the translation of the paper “The Nyāya on True Cognition (pramā)” by late Mahāmahopādhya pandit Visvabandhu Tarkatīrtha (1916-2006), translated from Sanskrit and Bengali, supplemented with an introduction (including the short biographical note) and additional explanatory notes by J.L. Shaw. The text aims to discuss the Nyāya conception of truth ( pramātva ), which is a property of cognition. According to Gaṅgeśa, the founder of Navya-Nyāya, the truth cannot be considered as a class-essence ( jāti ) because there will be a defect called ‘ sāṅkarya ’ between truth ( pramātv a) and the class-essence perceptual apprehendedness ( sākṣātva ). Visvabandhu Tarkatīrtha has clarified the concepts of truth and true cognition in Navya-Nyāya, explaining the complex character of the partitiveness of truth and introducing the definitions of such characteristics of the object as non-pervasive ( avyāpya-vṛtti ) and pervasive ( vyāpya-vṛtti ). Moreover, he has also claimed that the property of being the qualificand ( viśeṣyakatva ) and the property of being the qualifier ( prakārakatva ) are related by the relation of mutual determiner-determined ( paraspara-nirūpya-nirūpaka ).
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Madhukar, Dr Lahange Sandeep. „Review Study on Concept of Aatma in Aastik Darshan“. International Journal for Research in Applied Science and Engineering Technology 10, Nr. 7 (31.07.2022): 1718–24. http://dx.doi.org/10.22214/ijraset.2022.45553.
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Abstract: Ayurveda is a long-established Science along with enormous philosophical concepts as a base, experience of practice through keen interpretation for prognosis and treatment, research, logical thinking and all these are passed on for generations; hence is experienced based science with its own concepts and methods of exploration. The living body is responsible performance by the Purusha or Jeevatma. Acharya Charaka mention that Sattva (Mind), Aatma (Soul) and Sharir (Body) as Tridand Sharir in first chapter of Sutrasthan. These are the tripod of human body in which all the universal factors along with Jeevatma (omnipresent observer) is present. These three are like a tripod; the world is sustained by their combination. They constitute the substratum for everything. According to Hindu philosophy, the systems of philosophy are divided into two main classes, namely, Aastik (Atheist) philosophy and Nastik philosophy. Buddhist, Jain, and Charvaka these 3 are Nastik philosophy which has been not accepted Veda as fundamental consideration. The follower of Sanatan Dharma is divided into the 6 branches as Sankhya, Yoga, Vedanta, Mimansa, Nyaya and Vaisheshika. This is commonly known as Shada Darshan. The views of all these philosophers regarding the Aatma are mentioned here.
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Rozin, Vadim Markovich. „Conceptual grounds of inclusive education“. Педагогика и просвещение, Nr. 1 (Januar 2021): 134–44. http://dx.doi.org/10.7256/2454-0676.2021.1.35107.
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This article examines the contradiction between the new principles of the concept of inclusive education and the reference to the theory of development as the basis of this concept. Individualization of education is one of the central ideas of the concept of inclusive education, since unlike in traditional education and the concept of formation, the individual cannot be reduced to an averaged type, as well as students’ development as a single trajectory and a common pattern for everyone. The author's understanding of tutor movement and experience allowed formulating the approach and methodology that is an alternative to the concept of formation, reveals the actual experience of inclusive education. The approach implies the following positions: different trajectories of development for different types of personality; consideration pf the structures established in the prior development; creation of semiotic environment in communication that allows the individual fulfilling their potential and substantiating a new perspective; three tasks of support – initiation of problems and situations of becoming of the new, assistance in solution of these problems and support of development, vector of establishment and development in the fold of culture; differentiation of pre-personal and personal forms (“prama” and subjectivity). For clarification of the aforementioned provisions, the two cases are analyzed (the process of revealing an image in the drawing, as well as the story that took place with young Carl Jung). This analysis allowed characterizing the conceptual grounds of inclusive education. The article introduces the concepts of “social body” and “reflexive practices”, which alongside the positions of L. S. Vygotsky (bypass, reliance on the child’s mental structures, understanding the source of development as a social phenomenon, rather than biological) can be used for the development of inclusive education.
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शर्मा Sharma, यादवप्रसाद Yadavprasad. „अविद्या/माया चिन्तनका दृष्टिमा ऋतुविचार खण्डकाव्य (Rituvichara Khandakavya in view of Avidya/Maya Thoughts)“. Bouddhik Abhiyan (बौद्धिक अभियान) 8, Nr. 01 (30.08.2023): 98–116. http://dx.doi.org/10.3126/bdkan.v8i01.57796.
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ऋतुविचार खण्डकाव्यलाई पौरस्त्य दर्शनको अविद्या÷मायासम्बन्धी मान्यताका आधारमा विवेचना गरिएको यस अनुसन्धानात्मक लेखका निम्ति आवश्यक सामग्री पुस्तकालयीय स्रोतबाट सङ्कलन गरिएको छ र सैद्धान्तिक आधारको निर्माणमा निगमनात्मक विधिको प्रयोग गरिएको छ । यस क्रममा क्रमशः उपनिषद्, साङ्ख्य, योग, न्याय, वैशेषिक, मीमांसा, वेदान्त र बौद्ध दर्शनका अविद्यासम्बन्धी स्थापनाहरूको अनुशीलन र ऋतुविचार खण्डकाव्यको सूक्ष्मपठन गरी अविद्यासम्बन्धी चिन्तन अभिव्यञ्जित प्रमुख श्लोकहरू ठम्याएर तिनीहरूको व्याख्या÷विश्लेषण गरिएको छ । अन्त्यमा ऋतुविचार खण्डकाव्यको मूल अलङ्कार्य विषय परिवर्तनमूलक ऋतुचव्रmसम्बन्धी प्रकृतिचित्रण रहे पनि अध्यात्मसम्बन्धी विषयगत विम्बहरू प्रकृतिचित्रणका सन्दर्भमा नै आएका छन् । यसरी काव्यमा अध्यात्मसम्बन्धी विषयगत विम्बहरूले पनि प्राकृतिक परिवर्तनमूलक ऋतुचव्रmसम्बन्धी मूल विषयवस्तुभित्र नै स्थान पाएका छन् र पौरस्त्य दर्शनको अविद्या÷मायासम्बन्धी चिन्तन पनि अलङ्कार्यका रूपमा नभएर अलङ्कारका रूपमा व्यक्त भएको छ । यस खण्डकाव्यमा व्यक्त अविद्या÷मायाचिन्तनमा साङ्ख्य, योग, न्याय, वैशेषिक, मीमांसा र वेदान्तको प्रभाव लेखनाथको अध्ययन एवं श्रवण, मनन तथा निदिध्यासनगत भए तापनि बौद्ध दर्शनको प्रभाव भने उपर्युक्त दर्शनहरूसँग बौद्ध दर्शनको साम्यता र कविको पूर्वसंस्कारगत हो भन्ने निष्कर्ष दिइएको छ ।
(Rituvichara Khandakavya has been analyzed on the basis of Paurastya Darshan's notions of ignorance(avidya) and love (maya) in this article. The necessary material for this research article has been collected from library sources and deductive method has been used in the construction of the theoretical base. In this sequence, the Upanishad, Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa, Vedanta and Buddhist philosophy related to Avidya were studied and Rituvichara Khandakavya was carefully read and the main verses expressing thoughts on Avidya were identified and analyzed. In the end, although the main decorative theme of Rituvichar Khandakavya is nature depiction related to changing seasons, the thematic symbols related to spirituality have come in the context of nature depiction. In this way, the thematic symbols related to spirituality in the poetry have also found a place within the main theme related to the natural changing seasons, and the thought about ignorance and love in Paurastya philosophy has also been expressed not as a cause to figure of speech but as a figure of speech. Although the influence of Sankhya, Yoga, Nyaya, Vaisheshika, Mimamsa and Vedanta in Avidya/Maya thinking expressed in this ode poem is consistent with Lekhnath's study and hearing, meditation and Nididhya; it has been concluded that the influence of Buddhist philosophy is the closeness of Buddhist philosophy with the above-mentioned philosophies, and earlier-cultural concept of the poet.)
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Asenova, Miglena. „Non-Classical Approaches to Logic and Quantification as a Means for Analysis of Classroom Argumentation and Proof in Mathematics Education Research“. Acta Scientiae 24, Nr. 5 (31.10.2022): 404–28. http://dx.doi.org/10.17648/acta.scientiae.7405.
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Background: While it is usually taken for granted that logic taught in the mathematics classroom should consist of elements of classical propositional or first-order predicate logic, the situation may differ when referring to students’ discursive productions. Objectives: The paper aims to highlight how classical logic cannot grasp some epistemic aspects, such as evolution over time, uncertainty, and quantification on blurred domains, because it is specifically tailored to capture the set-theoretic language and to validate, rather than to consider epistemic aspects. The aim is to show that adopting classical and non-classical lenses might lead to different results in analysis. Design: Nyaya pragmatic and empiricist logic, with Peircean non-standard quantification, both linked by the concept of free logic, are used as theoretical lenses in analysing two paradigmatic examples of classroom argumentation. Setting and Participants: excerpts from a set of data collected by prof. Paolo Boero from the University of Genoa during research activities in a secondary school mathematical class. Methodology: The examples are discussed by adopting a hermeneutic approach. Results: The analysis shows that different logical lenses can lead to varying interpretations of students’ behaviour in argumentation and presenting proof in mathematics and that the adopted non-classical lenses expand the range of possible explanations of students’ behaviour. Conclusion: In mathematics education research, the need to consider an epistemic dimension in the analysis of classroom argumentation and proof production leads to the necessity to consider and combine logical tools in a way specific to the discipline, which might differ from those usually required in mathematics.
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Hnatovska, Нanna. „INTERPRETATION OF "PRATYAKṢA" IN THE FIRST CHAPTER OF THE FIRST PART OF "NYĀYA SŪTRAS"“. Bulletin of Taras Shevchenko National University of Kyiv. Philosophy, Nr. 7 (2022): 22–29. http://dx.doi.org/10.17721/2523-4064.2022/7-4/11.
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The Article is concerned with the investigation of interpretation of the concept "pratyakṣa" in the first chapter of the first part of "Nyāya Sūtras", which became the determining ground for the entire subsequent history of the development of this concept in the teachings of the adherents of this philosophical school and their polemics with opponents. The methods of etymological and contextual analysis are applied, the key meaningful connotations of "pratyakṣa" are outlined, and the main issues of its interpretation and translation are revealed. The first chapter of the first part of "Nyāya Sūtras" is the systemic core of the work as a whole, therefore its thorough study is of primary importance, both for the reconstruction of the teachings of Nyāya darshan, and for clarifying the specifics of the actualization of the lexemes presented in this part of the text and in the philosophical discourse of India as a whole. However, the brevity of the text chosen for analysis in this article opens a rather comprehensive perspective of different interpretations and creates a number of open questions. The duration of the tradition of comments dedicated to "Nyāya Sūtras" is an evidence of the importance of this work and the difficulty of reconstructing its content. The open questions actualized in the process of this study should not only become the basis for further investigations, but also reveal the specifics of the problematization of "pratyakṣa" in the philosophical discourse of India. The article reveals that the study of the concept of "pratyakṣa" in the teaching of Nyaya darshan, first of all, requires the analysis of the following concepts: prama̅ṇa, indriya, manas, artha, jñāna, buddhi. The article also suggests that "pramana pratyakṣa" is rather a "situation" of acquiring knowledge that meets the criteria of truth, rather than a simple "tool of knowledge" or "ability to know", so its simple translation as "perception" seems insufficiently substantiated. The article declares that the issue whether every contact between indriya and artha necessarily leads to the formation of a jñāna that meets the criteria of avyapadeśyam ("that which precedes definition and expression"), avyatirekavyabhicārin ("that which is clear, distinct, uncontroversial and steady'), vyavasāyātmaka ('that which is intense, bright and full of energy') is open and urgent for further research. It also states that the issues whether it is possible to talk about the contact of indriya, in the sense of a simple list of empirical senses (sight, hearing, touch, taste, smell), with artha without the mediation of manas; and how to interpret the possible role of the Western concept of "consciousness" in this process are also important.
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Ray Paul, Sumana. „METAPHYSICAL STUDY OF MANA (HUMAN MIND) AS PROPOUNDED IN CHARAKA SAMHITA“. October 2023 11, Nr. 10 (18.10.2023): 2561–68. http://dx.doi.org/10.46607/iamj2711102023.
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Introduction: According to the foremost compendium of Ayurveda, Charaka Samhita, Mana or Sattva (mind) constitute Purusha - the subject matter of this Ayurveda science. Mana (mind) in association with Indriya (sen-sory organs), Atma (soul) and Sharira (physical body) constitute Ayu which is considered as span of life. Differ-ent sensory organs are capable of perceiving anything only when associated with the mind. Mana which in asso-ciation with Ahamkara (ego) and Buddhi (intellect) constitutes the basic cascade for perceiving any type of knowledge. Aims and objectives: Metaphysical analysis of the concept of Mana (human mind) as discussed in Charaka Samhita along with its various characteristics and functions. Discussions: Among the principal charac-teristics of mind Anutva (atomicity) and Ekatva (having only one existence) are considered as most important. Also, it is considered as beyond the purview of senses. The principal objects of mind are considered to be five - Chintya (things requiring thought), Vicharya (consideration), Uhyam (proposing hypothesis), Dhyeyam (emo-tional attention) and Sankalpya (determination). Indriyabhigraha (controlling the sense faculties), Swasya Nigraha (self - restraint), Uhya (proposing hypothesis) and Vicharya (consideration) represents the actions of mind. Acharya Charaka has classified mind into three distinct types: 1. Shuddha Sattva 2. Rajas Sattva and 3. Tamas Sattva - which has many sub types. All these types of minds determine the mental as well as physical behaviour of human. Conclusion: In Charaka Samhita, different aspects of human mind have been dealt with great importance. The different characteristics of mind, its different objects as well as its various functions have been thoroughly discussed and analysed in different chapters of Charaka Samhita. The metaphysical background of all these discussions can be related with the eternal thoughts of different Indian philosophical schools like Nyaya, Vaisheshika, Samkhya etc.
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Rozin, Vadim Markovich. „Conditions for conceivability of individualization within the new paradigm of education“. Педагогика и просвещение, Nr. 4 (April 2020): 161–72. http://dx.doi.org/10.7256/2454-0676.2020.4.34347.
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This article discusses why the traditional pedagogical paradigm of education failed to consider individualization: this was contradicted by the fundamental principles of pedagogy of the XIX century (interpretation of a student as a generalized individual, rather than personality; uniform curriculum, understanding of key goal of education as digestion of knowledge, etc.); these principles were also supported by project of modernity. New paradigm of education should take into account the analogy of phylo- and ontogenesis, in the context of which the author differentiates the culture that includes sociality (phylogenetic plan), and development of the individual in education and culture (ontogenetic plan). At the same time, culture and sociality, should be viewed within the framework of semiotic, activity, and environmental approaches, a detailed characteristic of which is presented. The author distinguishes between the “before-personality” cultures (Ancient World) and “with personalities” cultures (since the Antiquity). The first one did not allow autonomous behavior; while the second, in addition to collective forms of life, initiate private forms driven by “private patterns”. From ontogenetic perspective, the author delineates the three “cultures of life”: the culture of “prama” (childhood), the culture of “personal becoming” (teenage period and adolescence), the culture of “personal enhancement” (adulthood). Three phases of personal becoming are discusses: 1) formation of intersubjective situation, 2) response of an individual to such situation, as a yet unsconsious way of its resolution; 3) comprehension, outlining, action (this phase includes learning). The author introduces an important concept of “evolution of an individual”, which implies spontaneous and conscious changes in personality of a student under the influence of school, family, media (Internet), friends, and reflection. Based on the aforementioned differences and concepts, the author gives characteristics to the sources of individualization, and describes the space it is fulfilled within.
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-, MD SELIM REZA. „A Critical Apraisal of the Concept of Natural Epistemology – from the Perspective of Navya Nyaya Philosophy“. International Journal For Multidisciplinary Research 5, Nr. 1 (27.01.2023). http://dx.doi.org/10.36948/ijfmr.2023.v05i01.1491.
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The connotation of the term “epistemology” is the science of knowledge. While science having two broad branches i.e., normative and positive, knowledge comes under the normative perspective. Thus normative concept of epistemology is although disregarded by many philosophers like Quine, however Quine’s theory was later criticized by Colin McGuinn. In my paper I have first explained some points of Quine’s theory from the perspective of Navya Nyaya and then made a comparative analysis of Quine’s theory and Navya Nyaya theory of knowledge. Finally, I have come to the conclusion that, logically true sentence i.e., analytic statement is established by inference, which is claimed both by Quine and Navya Nyaya.
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Jaggi, Sagrika, Jyoti Sihag und Abhishek Rana. „An epitomize of Upmana Parmana In Ayurveda“. Journal of Ayurveda and Integrated Medical Sciences (JAIMS) 2, Nr. 06 (30.12.2017). http://dx.doi.org/10.21760/jaims.v2i06.10936.
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Darshana (the Great Indian Philosophy) has an immense influence on Ayurveda, the Indian Science of Medicine. The primary aim of all Darshana’s is to attain Moksha. Nyaya Darshana aims to get Moksha by knowing a particular substratum by different parameters. For this purpose they introduced a subject called as ‘Pramana’. Pramana is the one which helps in attaining true knowledge of a substratum. Nyaya Darshana has accepted four Pramana’s analogous to Sushruta Samhita, they are Pratyaksha Pramana, Anumana Pramana, Aaptopdesha Pramana and Upamana Pramana. Out of these first three are mentioned elaborately in all most all Samhita’s with their definition, application etc. But Upamana Pramana though accepted by Acharya Charaka, Sushruta, Gautama etc. has been meagerly defined in classics. Ayurveda, the diagnosis and treatment of a disease is based on Nidana Panchaka, Aatur Pariksha and these intern depend upon Pramana’s, as other Pramana’s like Pratyaksha, Anumana, Aaptopdesha Pramana are already elaborately mentioned, so this study has been planned to understand concept of Upamana Pramana
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Bhandari, Manoj, Shruti Krishna Bhat und Vishwanath Dhital. „On the Perceptibility of Motion: An Inquiry from the Indian Philosophical Traditions“. Rupkatha Journal on Interdisciplinary Studies in Humanities 15, Nr. 3 (15.08.2023). http://dx.doi.org/10.21659/rupkatha.v15n3.04.
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This paper discusses an important issue regarding the concept of motion from the perspective of Indian philosophical traditions. We can recognise two camps in Indian philosophical schools regarding the epistemic means (pramana) through which one cognises motion. Some Indian philosophical schools claim that motion is completely imperceptible and one infers motion by perceiving contact and separation of an object with another object or space. Among these schools, we have considered Patanjali and Ramanuja (the author of Tantrarahasya) as the main advocators of this position. The other group claims that motion is perceptible and we infer motion only when the object possessing the motion is not perceptible. Supporters of this position are mainly the Nyaya-Vaisesika school and Narayanabhatta the author of Manameyodaya. While summarising and critically analysing these positions, we support the view that motion is perceptible by showing the following: (1) The position that motion is non-perceptible leads to some ontological issues (2) The position that motion is perceptible is more economical and simpler.
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Bigi, Alessandra, Giulia Fani, Valentina Bessi, Liliana Napolitano, Silvia Bagnoli, Assunta Ingannato, Lorenzo Neri et al. „Putative novel CSF biomarkers of Alzheimer’s disease based on the novel concept of generic protein misfolding and proteotoxicity: the PRAMA cohort“. Translational Neurodegeneration 13, Nr. 1 (08.03.2024). http://dx.doi.org/10.1186/s40035-024-00405-0.
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Carina, Nina, Diah Anggraini, Mekar Sari Suteja und Maria Veronica Gandha. „PENINGKATAN FASILITAS TAMAN BACA RPTRA ABDI PRAJA PESANGGRAHAN - JAKARTA SELATAN“. Jurnal Bakti Masyarakat Indonesia 3, Nr. 1 (11.06.2020). http://dx.doi.org/10.24912/jbmi.v3i1.8040.
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Parks initially had two functions, an ecological function or green open space and a passive social function. But along with the changes in the types and patterns of activities and lifestyles, and also because of limited land, a park no longer only bears these two functions but will be empowered to become a park with a variety of interactive community functions. For this reason, the DKI Jakarta Provincial Government has decided to develop a public space that functions more than just green space, called the RPTRA (Child Friendly Integrated Public Space). The addition of the concept of child-friendly is a form of government commitment to improve the quality of life of the community, especially families and children. This paper is the result of a study in the context of carrying out community engagement activities with the target of improving reading park facilities in the Abdi Praja RPTRA, Pesanggrahan Village, South Jakarta. The method of implementation refers to a participatory approach, by exploring the perceived problems of Partners, the views of citizens, hopes for the existence of the current Abdi Praja RPTRA, to then be identified and sought a joint solution to overcome the existing problems. This activity resulted in the addition of collections, education to children in RPTRA in the form of training in coloring and puzzle making. In addition, the provision of workshops can make RPTRA closer and beneficial for visitors of childhood. The addition of an interesting collection of books also the addition of educational children's educational tools in the form of puzzles made by children in fact makes the park more often visited and used as its functionABSTRAK:Taman pada awalnya memiliki dua fungsi, yaitu fungsi ekologis atau ruang terbuka hijau dan fungsi sosial yang bersifat pasif. Namun seiring dengan adanya perubahan jenis dan pola aktivitas serta gaya hidup, dan juga karena adanya keterbatasan lahan, maka sebuah taman tidak lagi hanya menyandang dua fungsi tersebut namun akan diberdayakan menjadi sebuah taman dengan fungsi komunitas interaktif ragam fungsi. Untuk itu Pemprov DKI Jakarta memutuskan mengembangkan ruang publik yang berfungsi lebih dari sekedar RTH, dengan sebutan RPTRA (Ruang Publik Terpadu Ramah Anak). Penambahan konsep ramah anak merupakan wujud komitmen pemerintah dalam meningkatkan kualitas hidup masyarakat, khususnya keluarga dan anak. Tulisan ini merupakan hasil kajian dalam rangka pelaksanaan kegiatan pengabdian masyarakat dengan target peningkatan fasilitas taman baca di RPTRA Abdi Praja, Kelurahan Pesanggrahan, Jakarta Selatan. Metode pelaksanaannya mengacu pada pendekatan partisipatif, dengan menggali permasalahan Mitra yang dirasakan, pandangan warga, harapan terhadap keberadaan RPTRA Abdi Praja saat ini, untuk kemudian diidentifasi dan dicarikan solusi bersama untuk mengatasi persoalan yang ada. Kegiatan ini menghasilkan penambahan koleksi, edukasi kepada anak-anak di RPTRA berupa pelatihan proses mewarnai dan pembuatan puzzle. Selain itu pengadaan workshop dapat membuat RPTRA menjadi lebih dekat serta bermanfaat bagi pengunjung usia kanak-kanak. Penambahan koleksi buku yang menarik juga penambahan alat permaianan anak edukatif berupa puzzle yang dibuat sendiri oleh anak-anak secara nyata membuat taman baca lebih sering dikunjungi dan dimanfaatkan sebagaimana fungsinya
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Akhilesh Pathak. „Nationalism as a Mental Construct: The Linguistic Basis of the Sinhala-Tamil Conflict“. International Journal of Indian Psychology 4, Nr. 3 (30.06.2017). http://dx.doi.org/10.25215/0403.137.
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Nationalism as a concept could be the concern of political scientists, but is it purely political in nature? Are there neurological connections that revolve around one of the highly evolved capacities of human beings as compared to other species; that is the ability to use language for communication? It is only because we are endowed with a machinery of cognition that receives and analyzes information from the external world and initiates us into identifying and assigning a set of characteristics to the objects and ideas we encounter in our everyday encounters with the multitude of events of the world. Karl Popper hinted towards the dichotomous relationship between ‘nominalism’ and ‘essentialism’, with the aid of which we classify and label the entities around us. While the debate between ‘reason’ and ’emotion’ has stayed alive for thousands of years tracing its origin to the antiquity coinciding with the heydays of the Hellenic glory or the ancient times of the Nyaya-Mimansa school of Indian philosophy, scholars and thinkers have shown a strong tendency to separate out the ‘objective’ from the ‘subjective’, a necessary corollary of the distinction between ‘reason’ and ’emotion’. The difference could be very well transposed upon the difference between ‘objects’ and ‘ideas’. Hence, one needs to attempt at unravelling the emotional-psychological basis of nationalism.
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Seema N.Parma, Vrushali R. Tole und Shilpa V. Khobragade. „Semantic and Pragmatic Approach to Charakokta Mahakashayas -A Review“. International Journal of Ayurveda and Pharma Research, 25.08.2021, 74–87. http://dx.doi.org/10.47070/ijapr.v9i7.2005.
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Ayurveda is a science of life and it is considered as one of the oldest system of medicine having holistic approach. Protection of health and cure of disease are the main two objectives of Ayurveda. Dosha, Dhatu and Malas are the root system of our body, thus, Dravya have been described in classical Ayurved texts according to Guna-Karma Siddhant.
The rational use of drug is mentioned in Ayurved, Physician should have his therapeutic plan after examining patient by Dashvidha Pariksha.
Charak Samhita is one of the Classical Text of Ayurveda from Bruhat-trayis written by Maharhi Agnivesh in 1000 BC re-edited by Acharya Charak, in 500 BC and completed by Dridhabala in 400 cent. AD. Acharya Charaka had described the Dravyas as per similar and peculiar pharmacological actions into 50 Mahakashayas based on Guna-karma Siddhant and Shrung Grahi Nyaya (Maxim). Mahakashay concept in Charaka Samhita is unique and peculiar. Its a ready recknover or practical prescriber for Ayurveda physicians, it is more concerned with rational use of drug in particular diseased condition. After describing Mahakashayas, Charakacharya described its utility. Mahakashay is unique concept in Charaka Samhita. During this Covid19 Pandaemic situation Mahakashayas were very useful for prevention and treatment of Covid 19, such as Jwarahar, Kasahar, Shwashar, Krumighna, Balya and Vayasthapan Mahakashays. These Mahakashays should be studied in Semantic way, means we should study the suffix words specially in Mahakashaya, that will help to draw some inferences and by pragmatic study of these Mahakashaya we can be able to understand the meaning behind context and concept- Such as knowing more facts about sequence of adding Dravyas in Mahakashayas. So if these Mahakashayas studied, with semantinic and pragmatic view, more inferences can be drawn and it will be beneficial for researchers, students, teachers and practitioners in future. Hence semantic and pragmatic study of Charakokta Mahakashaya is very much necessary.
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NAKAPPAN, A., und DR P. ANGAYARKANNI. „A STUDY ON FUNCTIONING OF LOK ADALAT SYSTEM WITH SPECIAL REFERENCES TO TAMILNADU“. International Scientific Journal of Engineering and Management 02, Nr. 07 (17.07.2023). http://dx.doi.org/10.55041/isjem01281.
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This paper mainly focuses on the Lok Adalat and their principles. And also talks about finally how the Lok Adalat framework in India started, its degree and ambit, need and furthermore its significance. It additionally talks about in subtleties the purview relating to Lok Adalats alongside its method to manage the cases and the forces of Lok Adalats.The idea of Lok Adalat is an imaginative Indian commitment to world law. The presentation of Lok Adalats added another section to the equity agreement arrangement of this nation and prevailing with regards to giving a strengthening discussion to the unfortunate casualties for acceptable settlement of their debates. This framework depends on Gandhian standards. It is one of the parts of ADR frameworks. In old occasions the questions were utilized to be alluded to "panchayat" which were built up at town level. Panchayat is utilized to determine the question through assertion. It has demonstrated to be a powerful option in contrast to prosecution. This very idea of settlement of contest through intervention, exchange or through an arbitral procedure known as choice of "Nyaya-Panchayat" is conceptualized and standardized in the way of thinking of Lok Adalat. It includes individuals who are straightforwardly or in a roundabout way influenced by contest goals. The sample size used in this research is 200 The independent variables used are educational qualification and income. The dependent variables used are the concept of the Adalat system in early resolution of disputes and the idea of the Adalat system. This paper explains about the structure and functions of the lok Adalat .The aim of the study on functioning of Lok adalat system with special reference to TamilNadu. KEYWORDS:Lok Adalat, Alternate dispute resolutionFramework , Remedy ,