m chandraiah (71 resultados)

Condición: New. pp. 196.

Taschenbuch. Condición: Neu. Anupalabdhi as a Pramana A Critical Study | Pramana | M. Chandraiah | Taschenbuch | 196 S. | Englisch | 2016 | Scholars' Press | EAN 9783639864434 | Verantwortliche Person für die EU: BoD - Books on Demand, In de Tarpen 42, 22848 Norderstedt, info[at]bod[dot]de | Anbieter: preigu.

Paperback. Condición: Brand New. 196 pages. 8.66x5.91x0.45 inches. In Stock.

Taschenbuch. Condición: Neu. El anupalabdhi como pramana: un estudio crítico | Cuantificable | M. Chandraiah | Taschenbuch | Spanisch | 2026 | Ediciones Nuestro Conocimiento | EAN 9786209980732 | Verantwortliche Person für die EU: preigu GmbH & Co. KG, Lengericher Landstr. 19, 49078 Osnabrück, mail[at]preigu[dot]de | Anbieter: preigu.

Condición: New.

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Taschenbuch. Condición: Neu. Anupalabdhi jako pramana - studium krytyczne | Mierzalne | M. Chandraiah | Taschenbuch | Polnisch | 2026 | Wydawnictwo Nasza Wiedza | EAN 9786209990977 | Verantwortliche Person für die EU: preigu GmbH & Co. KG, Lengericher Landstr. 19, 49078 Osnabrück, mail[at]preigu[dot]de | Anbieter: preigu.

Taschenbuch. Condición: Neu. Anupalabdhi como Pramana: Um Estudo Crítico | M. Chandraiah | Taschenbuch | Portugiesisch | 2026 | Edições Nosso Conhecimento | EAN 9786209993534 | Verantwortliche Person für die EU: preigu GmbH & Co. KG, Lengericher Landstr. 19, 49078 Osnabrück, mail[at]preigu[dot]de | Anbieter: preigu.

Condición: New.

Condición: New.

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Condición: New.

Taschenbuch. Condición: Neu. This item is printed on demand - it takes 3-4 days longer - Neuware -There is much difference of opinion among Indian Epistemologists as to what the ultimate sources of human knowledge are. For the Carvakas, who are radical empiricists. Pratyaksa or perception is the only valid source of knowledge and all valid knowledge comes from perception. The Buddhists and the Vaisesikas hold that pratyaksa or perception and anumana or inference are the ultimate sources of valid knowledge. According to Samkhya and the Yoga systems, sabda or verbal testimony also should be recognized as an independent source of knowledge like perception and inference. The Samkhya includes upamana and arthapatti under inference, and abhava under perception. Naiyayikas are in favour of the view that there are four independent sources of knowledge namely, perception, inference, verbal testimony and comparison. According to them, the other sources of knowledge namely arthapatti or presumption and anupalabdhi or non-apprehension recognized by the systems of Mimamsa and Vedanta may be included within these four and so need not be taken as ultimate or independent sources of knowledge. The Prabhakara School of Purva Mimamsa adds arthapatti or presumption to the list of four prama 196 pp. Englisch.

Condición: New. Dieser Artikel ist ein Print on Demand Artikel und wird nach Ihrer Bestellung fuer Sie gedruckt. Autor/Autorin: Chandraiah M.Dr.M.Chandraiah M.A.M.PhiL.,PhD., Working as Assistant professor in the department of Philosophy Sri Venkateswara University, Tirupati,Andhra Pradesh. India-517502. He also presented research papers,articles in national .

Taschenbuch. Condición: Neu. This item is printed on demand - it takes 3-4 days longer - Neuware 124 pp. Spanisch.

Condición: New. Print on Demand pp. 196.

Condición: New. PRINT ON DEMAND pp. 196.

PAP. Condición: New. New Book. Shipped from UK. THIS BOOK IS PRINTED ON DEMAND. Established seller since 2000.

Taschenbuch. Condición: Neu. This item is printed on demand - Print on Demand Titel. Neuware -There is much difference of opinion among Indian Epistemologists as to what the ultimate sources of human knowledge are. For the Carvakas, who are radical empiricists. Pratyaksa or perception is the only valid source of knowledge and all valid knowledge comes from perception. The Buddhists and the Vaisesikas hold that pratyaksa or perception and anumana or inference are the ultimate sources of valid knowledge. According to Samkhya and the Yoga systems, sabda or verbal testimony also should be recognized as an independent source of knowledge like perception and inference. The Samkhya includes upamana and arthapatti under inference, and abhava under perception. Naiyayikas are in favour of the view that there are four independent sources of knowledge namely, perception, inference, verbal testimony and comparison. According to them, the other sources of knowledge namely arthapatti or presumption and anupalabdhi or non-apprehension recognized by the systems of Mimamsa and Vedanta may be included within these four and so need not be taken as ultimate or independent sources of knowledge. The Prabhakara School of Purva Mimamsa adds arthapatti or presumption to the list of four pramaVDM Verlag, Dudweiler Landstraße 99, 66123 Saarbrücken 196 pp. Englisch.

Taschenbuch. Condición: Neu. nach der Bestellung gedruckt Neuware - Printed after ordering - There is much difference of opinion among Indian Epistemologists as to what the ultimate sources of human knowledge are. For the Carvakas, who are radical empiricists. Pratyaksa or perception is the only valid source of knowledge and all valid knowledge comes from perception. The Buddhists and the Vaisesikas hold that pratyaksa or perception and anumana or inference are the ultimate sources of valid knowledge. According to Samkhya and the Yoga systems, sabda or verbal testimony also should be recognized as an independent source of knowledge like perception and inference. The Samkhya includes upamana and arthapatti under inference, and abhava under perception. Naiyayikas are in favour of the view that there are four independent sources of knowledge namely, perception, inference, verbal testimony and comparison. According to them, the other sources of knowledge namely arthapatti or presumption and anupalabdhi or non-apprehension recognized by the systems of Mimamsa and Vedanta may be included within these four and so need not be taken as ultimate or independent sources of knowledge. The Prabhakara School of Purva Mimamsa adds arthapatti or presumption to the list of four prama.

PAP. Condición: New. New Book. Delivered from our UK warehouse in 4 to 14 business days. THIS BOOK IS PRINTED ON DEMAND. Established seller since 2000.

Taschenbuch. Condición: Neu. This item is printed on demand - it takes 3-4 days longer - Neuware 124 pp. Französisch.

Taschenbuch. Condición: Neu. This item is printed on demand - Print on Demand Titel. Neuware VDM Verlag, Dudweiler Landstraße 99, 66123 Saarbrücken 124 pp. Spanisch.

Taschenbuch. Condición: Neu. nach der Bestellung gedruckt Neuware - Printed after ordering.

Paperback. Condición: new. Paperback. Wsrod indyjskich epistemologow istnieje wiele rozbieznosci pogladow na temat tego, jakie sa ostateczne zrodla ludzkiej wiedzy. Dla karwakow, ktorzy sa radykalnymi empirystami, pratyaksa, czyli percepcja, jest jedynym waznym zrodlem wiedzy, a cala wazna wiedza pochodzi z percepcji. Buddysci i waiszikowie utrzymuja, ze pratyaksa, czyli percepcja, oraz anumana, czyli wnioskowanie, sa ostatecznymi zrodlami waznej wiedzy. Zgodnie z systemami sankhji i jogi, sabda, czyli swiadectwo slowne, rowniez powinno byc uznane za niezalezne zrodlo wiedzy, podobnie jak percepcja i wnioskowanie. Sankhja zalicza upamane i arthapatti do wnioskowania, a abhave do percepcji. Naiyayicy opowiadaja sie za pogladem, ze istnieja cztery niezalezne zrodla wiedzy, a mianowicie percepcja, wnioskowanie, swiadectwo slowne i porownanie. Wedlug nich inne zrodla wiedzy, a mianowicie arthapatti, czyli domniemanie, oraz anupalabdhi, czyli brak pojmowania, uznawane przez systemy Mimamsa i Vedanta, moga byc zaliczone do tych czterech i dlatego nie musza byc traktowane jako ostateczne lub niezalezne zrodla wiedzy. Szkola Prabhakara z Purva Mimamsa dodaje arthapatti, czyli domniemanie, do listy czterech prama. This item is printed on demand. Shipping may be from multiple locations in the US or from the UK, depending on stock availability.

Paperback. Condición: new. Paperback. Existe uma grande divergencia de opinioes entre os epistemologos indianos quanto as fontes ultimas do conhecimento humano. Para os carvakas, que sao empiristas radicais, a pratyaksa, ou percecao, e a unica fonte valida de conhecimento, e todo o conhecimento valido provem da percecao. Os budistas e os vaisesikas defendem que a pratyaksa, ou percecao, e a anumana, ou inferencia, sao as fontes ultimas do conhecimento valido. De acordo com os sistemas Samkhya e Yoga, o sabda, ou testemunho verbal, tambem deve ser reconhecido como uma fonte independente de conhecimento, tal como a percecao e a inferencia. O Samkhya inclui o upamana e o arthapatti sob a inferencia, e o abhava sob a percecao. Os Naiyayikas defendem a visao de que existem quatro fontes independentes de conhecimento, nomeadamente a percecao, a inferencia, o testemunho verbal e a comparacao. Segundo eles, as outras fontes de conhecimento, nomeadamente arthapatti ou presuncao e anupalabdhi ou nao-apreensao, reconhecidas pelos sistemas de Mimamsa e Vedanta, podem ser incluidas nestas quatro e, por isso, nao precisam de ser consideradas fontes ultimas ou independentes de conhecimento. A Escola Prabhakara de Purva Mimamsa acrescenta arthapatti ou presuncao a lista das quatro prama. This item is printed on demand. Shipping may be from multiple locations in the US or from the UK, depending on stock availability.

Paperback. Condición: new. Paperback. Esistono notevoli divergenze di opinione tra gli epistemologi indiani riguardo a quali siano le fonti ultime della conoscenza umana. Per i Carvaka, che sono empiristi radicali, la pratyaksa, ovvero la percezione, e l'unica fonte valida di conoscenza e tutta la conoscenza valida deriva dalla percezione. I buddisti e i Vaisesika sostengono che la pratyaksa, ovvero la percezione, e l'anumana, ovvero l'inferenza, siano le fonti ultime della conoscenza valida. Secondo i sistemi Samkhya e Yoga, anche il sabda, ovvero la testimonianza verbale, dovrebbe essere riconosciuto come una fonte indipendente di conoscenza al pari della percezione e dell'inferenza. Il Samkhya include l'upamana e l'arthapatti nell'ambito dell'inferenza, e l'abhava nell'ambito della percezione. I Naiyayika sostengono che esistano quattro fonti indipendenti di conoscenza, ovvero la percezione, l'inferenza, la testimonianza verbale e il confronto. Secondo loro, le altre fonti di conoscenza, ovvero l'arthapatti o presunzione e l'anupalabdhi o non-apprehension riconosciute dai sistemi del Mimamsa e del Vedanta, possono essere incluse in queste quattro e quindi non devono essere considerate fonti di conoscenza ultime o indipendenti. La Scuola Prabhakara del Purva Mimamsa aggiunge l'arthapatti o presunzione all'elenco delle quattro prama. This item is printed on demand. Shipping may be from multiple locations in the US or from the UK, depending on stock availability.