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Review
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In the chapter three, with a brief survey of dialectical exposition in works of law, the writer observes that the development of dialectic has much to do with its practice in courts of law, though it is hazardous to say that dialectic originated and developed out of the practice of law courts. Let us say that the same can be the case with the science of medicine.
Though the different types of debates and the terminology of dialectics owe much for their treatment, to the works of Nyāya school of thought, it cannot be named as the original propounder of the art and science of dialectics. Dr. Solomon has taken much pain to ex imine this matter elaborately and has successfully proved that Mimāosa, Buddhists, Jains and other schools have also contributed to a great extent in tais field. Their treatment of Vāda, Jalpa, Vitaņdā and other such technical terms explicitely unfolds a vast panorama of different traditions prevailing in India at different periods. The writer has explained and discussed the import of almost all the technical terms applied in logical discussions with relevant illustrations. She has also shown their various implications in different schools and has led the reader to a meeting place of all such different cross-roads. The journey through the chapter from III to VIII puts the reader immediately in the midst of great debates, arguments and counterarguments, clashing of subtle points of checks and refutation, resulting in a state of confusion and thus leaving him bewildered with the thought that how hard or impossible it is to reach the truth with the tools of reason !
In chapter VIII we find a brief discussion of Mahāvidyā syllogism - almost a forgotten and neglected chapter of Indian dialectics. We can see that the artificial mode of treatment of these syllogism and its superfluous motive to prolong the discussion in the absence of weightly agruments, have definitely shortened their span of life and popularity.
Part two starts with a chapter on Valid reasoning. All the important logical devices used in the formation of a Valid reasoning are explained. Though the main object in this reasoning was to seek the truth, it sometimes took the deliberate diversion of defeating an opponent. All this is culminated in the theory of inference - the most important Pramāna accepted by all schools of thought excepting Cārvākas. The definitions of inference as explored by Vedic, Buddhists and Jain schools are lucidly explained here. The treatment of Sārnanyatodrst Anumāna is exhaustive. The central core of an inference is Vyapti, the precise definition of which has always remained a bone of contention for the different schools of thought in India. It has reached the climex in Navya-Nyāya. Dr. Solo
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