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| - Навья-ньяя (санскр. नव्य न्याय, «новая ньяя», «новый метод рассуждения») — бенгальская школа логики, сформировавшаяся в XIII веке в рамках философского направления ньяя и процветавшая в Митхиле и Бенгалии до конца XIX века. Основоположник школы — Гангеша, главным трудом которого считается «Таттвачинтамани» («Исполняющий желания драгоценный камень категорий»). Новизна навья-ньяи заключается в модернизации стиля полемики и новой компоновке материала, связанной с направленностью аргументации против мимансы, веданты и других философских школ, занявших место буддийской логики после почти полного исчезновения в Индии буддизма, против которого была направлена аргументация «старой» ньяи. (ru)
- The Navya-Nyāya or Neo-Logical darśana (view, system, or school) of Indian logic and Indian philosophy was founded in the 13th century CE by the philosopher Gangeśa Upādhyāya of Mithila and continued by Raghunatha Siromani of Nabadwipa in Bengal. It was a development of the classical Nyāya darśana. Other influences on Navya-Nyāya were the work of earlier philosophers Vācaspati Miśra (900–980 CE) and Udayana (late 10th century). It remained active in India through to the 18th century. (en)
- O Navya-Nyāya da e filosofia indiana foi fundada no século XIII d.C. pelo filósofo de e continuada por de Navadwipa em Bengala. Foi um desenvolvido a partir do clássico Nyāya darśana. Outras influências do Navya-Nyāya foram o trabalho dos primeiros filósofos (900–980 d.C.) e (final do século X). Permaneceu ativo na Índia até o século XVIII. (pt)
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| - The Navya-Nyāya or Neo-Logical darśana (view, system, or school) of Indian logic and Indian philosophy was founded in the 13th century CE by the philosopher Gangeśa Upādhyāya of Mithila and continued by Raghunatha Siromani of Nabadwipa in Bengal. It was a development of the classical Nyāya darśana. Other influences on Navya-Nyāya were the work of earlier philosophers Vācaspati Miśra (900–980 CE) and Udayana (late 10th century). It remained active in India through to the 18th century. Gangeśa's book Tattvacintāmaṇi ("Thought-Jewel of Reality") was written partly in response to 's Khandanakhandakhādya, a defence of Advaita Vedānta, which had offered a set of thorough criticisms of Nyāya theories of thought and language. In his book, Gangeśa both addressed some of those criticisms and – more important – critically examined the Nyāya darśana itself. He held that, while Śrīharśa had failed to successfully challenge the Nyāya realist ontology, his and Gangeśa's own criticisms brought out a need to improve and refine the logical and linguistic tools of Nyāya thought, to make them more rigorous and precise. Tattvacintāmani dealt with all the important aspects of Indian philosophy, logic, set theory, and especially epistemology, which Gangeśa examined rigorously, developing and improving the Nyāya scheme, and offering examples. The results, especially his analysis of cognition, were taken up and used by other darśanas. Navya-Nyāya developed a sophisticated language and conceptual scheme that allowed it to raise, analyse, and solve problems in logic and epistemology. It systematised all the Nyāya concepts into four main categories which are (sense-) perception (pratyakşa), inference (anumāna), comparison or similarity (upamāna), and testimony (sound or word; śabda). Great stalwarts like Basudev Sarvabhauma, Raghunath Shiromani, Jagadish Tarkalankar, Gadadhar Bhattacharya and have contributed further in the development of the subject. Prof John Vattanky has contributed significantly to the modern understanding of Navya-Nyāya. (en)
- O Navya-Nyāya da e filosofia indiana foi fundada no século XIII d.C. pelo filósofo de e continuada por de Navadwipa em Bengala. Foi um desenvolvido a partir do clássico Nyāya darśana. Outras influências do Navya-Nyāya foram o trabalho dos primeiros filósofos (900–980 d.C.) e (final do século X). Permaneceu ativo na Índia até o século XVIII. O livro de Gangeśa, foi escrito em parte em resposta ao de , uma defesa do Advaita Vedānta, que ofereceu um conjunto de críticas completas às teorias de Nyāya sobre pensamento e linguagem. Em seu livro, Gangeśa abordou algumas dessas críticas e – mais importante – examinou criticamente o próprio Nyāya darśana. Ele afirmou que, embora Śrīharśa tenha falhado em desafiar com sucesso a ontologia realista de Nyāya, suas próprias críticas e também do próprio Gangeśa trouxeram a necessidade de melhorar e refinar as ferramentas lógicas e linguísticas do pensamento do Nyāya, para torná-las mais rigorosas e precisas. O Tattvacintāmani lida com todos os aspectos importantes da filosofia indiana, lógica, teoria dos conjuntos e, especialmente, epistemologia, que Gangeśa examinou rigorosamente, desenvolvendo e aprimorando o esquema Nyāya e oferecendo exemplos. Os resultados, especialmente sua análise de cognição, foram retomados e usados por outros darśanas. O Navya-Nyāya desenvolveu uma linguagem sofisticada e um esquema conceitual que lhe permitiu levantar, analisar e resolver problemas de lógica e epistemologia. Ele sistematizou todos os conceitos do Nyāya em quatro categorias principais que são percepção (pratyakşa), inferência (anumāna), comparação ou semelhança (upamāna) e testemunho (som ou palavra; śabda). O professor contribuiu significativamente para a compreensão moderna de Navya-Nyāya. (pt)
- Навья-ньяя (санскр. नव्य न्याय, «новая ньяя», «новый метод рассуждения») — бенгальская школа логики, сформировавшаяся в XIII веке в рамках философского направления ньяя и процветавшая в Митхиле и Бенгалии до конца XIX века. Основоположник школы — Гангеша, главным трудом которого считается «Таттвачинтамани» («Исполняющий желания драгоценный камень категорий»). Новизна навья-ньяи заключается в модернизации стиля полемики и новой компоновке материала, связанной с направленностью аргументации против мимансы, веданты и других философских школ, занявших место буддийской логики после почти полного исчезновения в Индии буддизма, против которого была направлена аргументация «старой» ньяи. (ru)
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