This is volume One of texts (from sanskrit and Tibetan sources) of the two planned volumes on Buddhist Ligic (the second volume to be on topics and opponents). This first volumes is in two parts. Part 1 has Asanga`s rules of Debate, Dharmakirti Nyayabindu with Kamalasila commentary and Santi-pa`s treatise on inner pervasion. Part II devoted to the Dignage-Dharmakirti system has five sets of eleven verses then a stydy if Bu-Ston`s commentary ib Dharmakirti`s Pramanaviniscaya and finally Tsong-kha-pa;s Mun sel on the seven books of Dharmakirti.

I. RATNAKIRTI. HIS PHILOSOPHICAL CONGENERS AND ADVERSARIES Ratnakirti flourished early in the 11th century A.D. at the University of Vi kramasila, a member of the Yogacara-Vijnanavada school oflate Buddhist philosophy. Thakur characterizes Ratnakirti's writing as "more concise and logical though not so poetical" 1 as that of his guru, Jfianasrimitra, two of 2 whose dicta are focal points of the present work. From a translogical or absolute point of view, Ratnakirti endorses a form of 3 solipsistic idealism. The Sarhtdndntaradu$alJa, his proof of solipsism written from the standpoint ofthe highest truth (paramdrtha), concludes that an exter nal nonmental continuum is impossible. In ultimate reality the cognizing sub ject, its act of awareness, and the cognized object coalesce - all are fabrications superposed on what is really an indivisible evanescent now (svalak$alJa). 4 As Ratnakirti's predecessors have put it: There is neither an 'I' nor a 'he' nor a 'you' nor even an 'it'; neither the thing, nor the not-thing; neither a law nor a system; neither the terms nor the relations. But there are only the cognitive events of colourless sensations which have forms but no names. They are caught for a moment in a stream and then rush to naught. Even the stream is a fiction. That sensum of the moment, the purest particular, that advaya, the indivisible unit of cognition, that is the sole reality, the rest are all fictions, stirred up by time-honoured 5 convention of language which is itself a grand fiction.

This book is a coverage of the Mahayana Buddhistic logic of the school of Dignaga. It is in fact the most important work on Buddhist logic ever published. A classic of oriental research, it is founded on a thorough study of original Indian and Tibetan compositions by the great Buddhist logicians. The author was one of the leaders of the St. Petersburg school that did monumental work in the field of Indology during the first quarter of this century.

"In the present work at attempt has been made to point out that according to Dharmakīrti continued significance and relevance of Buddha's philosophy could be legitimately hoped to be brought out with reference to paradigmaticity of emprical [i.e., empirical] world, the problem of pain and auffering [i.e., suffering] coming to human lot and doctrine of Anattā."--Page 4.

It is an interesting fact that though Hindu Religion was limited in India and other few countries. Buddhism did not have any such limitation and hence out side India Buddhism was spreaded over all most all countries of East Asia. So it is expected that with the religion it's philosophy was spreaded also. It is also true that the inhabitants of Tibet were intelligent enough ro accept new lights of Buddhist philosophy.

Dharmakirti, an Indian Buddhist philosopher of the seventh century, explored the nature, limits, and justifications of rationality within the context of Buddhist religious and metaphysical concerns. While Dharmakirti is widely recognized for his crucial innovations in Indian logic and semantic theory, his notoriously difficult thought nonetheless remains poorly understood. In this volume, one of the world's leading scholars of Buddhist philosophy sheds light on the interrelated topics of scripture, logic, and language in the works of Dharmakirti and his philosophical heirs, both Indian and Tibetan. Professor Tillemans' knowledgeable explanations of such technical subjects as the apoha theory of reference and the problem of entailment (vyapti) are coupled throughout with insightful reflections on how best to evaluate Dharmakirti's theories in light of contemporary philosophical thought. Scripture, Logic, Language is an informative and thought-provoking study for students of Buddhism as well as for those in the wider field of philosophy.

This book is a companion to logical thought and logical thinking in China with a comparative and interdisciplinary perspective. It introduces the basic ideas and theories of Chinese thought in a comprehensive and analytical way. It covers thoughts in ancient, pre-modern and modern China from a historical point of view. It deals with topics in logical (including logico-philosophical) concepts and theories rooted in China, Indian and Western Logic transplanted to China, and the development of logical studies in contemporary China and other Chinese communities. The term “philosophy of logic” or “logico-philosophical thought” is used in this book to represent “logical thought” in a broad sense which includes thinking on logical concepts, modes of reasoning, and linguistic ideas related to logic and philosophical logic. Unique in its approach, the book uses Western logical theories and philosophy of language, Chinese philology, and history of ideas to deal with the basic ideas and major problems in logical thought and logical thinking in China. In doing so, it advances the understanding of the lost tradition in Chinese philosophical studies.

This collection of articles is unique in the way it approaches established material on the various logical traditions in India. Instead of classifying these traditions within Schools as is the usual approach, the material here is classified into sections based on themes ranging from Fundamentals of ancient logical traditions to logic in contemporary mathematics and computer science. This collection offers not only an introduction to the key themes in different logical traditions such as Nyaya, Buddhist and Jaina, it also highlights certain unique characteristics of these traditions as well as contribute new material in the relationship of logic to aesthetics, linguistics, Kashmir Saivism as well as the forgotten Tamil contribution to logic.

The question arises whether logic was given to us by God or whether it is the result of human evolution. I believe that at least the modus ponens rule ( A and if A then B implies B) is inherent in humans, but probably many other modern systems (e.g., resource logic, non - monotonic logic etc.) are the result of humans adapating to the environment. It is therefore of interest to study and compare the way logic is used in ancient cultures as well as the way logic is going to be used in our 21st century. This welcome book studies and compares the way formation of logic in three cultures: Ancient Greek (4th century B.C.), Judaic (1st century B.C. – 1st century A.D.) and Indo-Buddhist (2nd century A.D.) The book notes that logic became especially popular during the period of late antiquity in countries covered by the international trade of the Silk Road. This study makes a valuable contribution to the history of logic and to the very understanding of the origions and nature of logical thinking. -Prof. Dov Gabbay, King's College London, UK Andrew Schumann in his book demonsrates that logic step-by-step arose in different places and cultural circles. He argues that if we apply a structural-genealogical method, as well as turn to various sources, particularly, religious, philosophical, linguistic, etc., then we can obtain a more general and more adequate picture of emengence and development of logic. This book is a new and very valuable contribution to the history of logic as a manifestation of the human mind. - Prof. Jan Wolenski, Jagiellonian University, Poland The author of the Archaeology of Logic defends the claim, calling it "logic is aftter all", which sees logical competence as a practical skill that people began to learn in antiquity, as soom as they realized that avoiding cognitive biases in their reasoning would make their daily activities more successful. The in-depth reading of the book with its diving into the comparative quotations in the long dead or hardly known to most of us languages like Sumerian-Akkadian, Aramatic, Hebrew and etc, will be rewarded by the response that the logical competence is diverse and it can be trained, despite the inevitabilitiy of the reasoning fallacies; and that critical discussions and agaonal character of the social lide are the necessary tools for that. - Prof. Elena Lisanyuk

This volume brings together nineteen of Mark Siderits's most important essays on Buddhist philosophy. Together they cover a wide range of topics, from metaphysics, logic, philosophy of language, epistemology, and ethics, to the specific discussions of the interaction between Buddhist and classical Indian philosophy. Each of the essays is followed by a postscript that Siderits has written specifically for this volume. The postscripts connect essays of the volume with each other, show thematic interrelations, and locate them relative to the development of Siderits's thought. In addition, they provide the opportunity to bring the discussion of the essays up to date by acquainting the reader with the development of research in the field since the publication of the essays. Siderits's work is based on an investigation of Indian sources in their original language, nevertheless the focus of the essays is primarily systematic, not historical or philological. The idea of 'fusion philosophy' (a term coined by Siderits) embodies precisely the assumption that by bringing a Western and an Eastern tradition together, both can benefit by learning from each other about new ways of tackling old philosophical problems.