Jammu & Kashmir - 182320 (India)
Diamond Jubilee Session (60th Session)
3rd - 5th June, 2015
Shri Mata Vaishno Devi University (SMVDU) has been established under THE JAMMU AND KASHMIR SHRI MATA VAISHNO DEVI UNIVERSITY ACT 1999, an Act of the J&K State Legislature (ACT No. XII of 1999 dated 12th May 1999), as an autonomous, highly Technical & fully Residential University with financial grant and continuing support from Shri Mata Vaishno Devi Shrine Board, Katra. The University started functioning as an academic unit in Aug. 2004 when it was inaugurated on 19th August 2004 at the hands of the then Hon'ble President of India Dr. A P J Abdul Kalam. Dr. Kalam also delivered the first lecture to the students of the University. The University is approved by UGC under Section 2(F) & Section 12(B) of UGC Act of 1956. The University has four constituent faculty: Faculty of Engineering, Faculty of Humanities and Social Sciences, Faculty of Management and Faculty of Sciences. The University offers UG and PG level programmes in these disciplines. The technical programmes of the University are recognized by AICTE (All India Council of Technical Education) while Architecture programme is recognized by Council of Architecture. Other programmes are recognized by UGC.
The School of Philosophy & Culture is one of the two Schools under the Faculty of Humanities and Social Sciences. The School was introduced as one of the constituents of the University in 2004. It has started offering postgraduate programmes (MA Philosophy and PhD) from 2007-08. Presently, there are five faculty members in the School who are trained from the renowned institutions like Banaras Hindu University, Allahabad University, University of Hyderabad and IIT Kanpur. The School, in its not very long stint of existence, has organized two or three national level academic events every year. There are four PhD students also working under the able tutelague of the faculty. Among these, two are JRF (UGC) and one is UGC (NET) with University assistantship. The areas of competence of the faculty members include Advaita Vedanta, Buddhist Philosophy, Logic, Philosophy of Mind and Philosophy of Language etc.
CONCEPT NOTE: The rationality of the theme “epistemology and Indian logic” lies in the fact that logic in India has been part and parcel of different systems of philosophy and therefore has been inseparably linked to their epistemological and metaphysical beliefs. As there is no single system called ‘Indian philosophy’, Indian logic is also studied in a systemic form such as the Nyāya logic, the Buddhist logic and the Jaina logic. Despite a wide range of differences in the metaphysical beliefs of different systems, there are some recognizable similarities in epistemological thinking. For example, there are focused debates on the nature and function of knowledge, number of the sources of knowledge, the conditions leading to illusory cognition and the role of reasoning and testimony in dispelling the ignorance—a sine qua non to the attainment of the ultimate objective. These debates drove the attention of thinkers to the patterns of reasoning as early as in the second century B.C.E. The modern sense of logic is traced back into the intellectual activity called anvīkṣā (investigation) which consists in the reviewing (anu-īkṣaṇa) of a thing previously apprehended (īkṣita) through perception or verbal cognition. The science that makes this activity as the subject matter of its study is variously named ānvīkṣikī, nyāyavidyā, or hetuvidyā, the ‘science of reasoning’ (logic). Anumāna (‘anu’ means ‘after’ and ‘māna’ means ‘knowledge’) thus becomes a natural term to refer to the process of reasoning.
What is significant in the above definition of logic is the nuptial link of inferential knowledge to a previously acquired knowledge, perceptually or otherwise. Logic, in the classical Indian philosophy, is therefore discussed as a part of epistemology, not as an independent discipline. And, the manifest goal of inference is to generate true cognition or knowledge whether for oneself or for other, and not to prove validity or invalidity. What is crucial to the production of inferential knowledge is the necessary relationship between the reason (hetu) and the claim (sādhya). A careful and elaborate discussion on ascertaining and apprehending this relationship is seen in the Indian logical tradition. It is also observed that a great amount of energy is invested by the Indian logicians in establishing the universal proposition (udāharaṇa—the statement of necessary relation between the hetu and the sādhya along with actual instance) than developing formal techniques of reasoning. This is not to suggest that the discussions do not involve any structure. The logical section of the Carakasaṁhitā (c. first century C.E. text on health care) delineates the methods of discussion. It is not surprising to see the elaboration of the technique in this text given the urgent nature of the medical profession. On the basis of the symptoms (hetu) the medical professionals ascertain the presence of a particular disease (sādhya) in a body. The certainty of their inferential knowledge enables them to prescribe suitable treatment.
The pragmaticity of the above kind however has not hindered the Indian logicians to delve deeply on various issues pertaining to generation and authenticity of inferential knowledge. After particularly 4th or 5th century C.E., a plethora of texts can be seen undertaking logical issues for separate discussions. There has not been a concerted effort to explore the insights available in the Indian logical thinking. The discussion is required from not only historical perspective but also in relation to the concepts developed in rational sequence. For example, whereas the ancient thinkers relied on the analogical method of reasoning, the later thinkers engaged in hetu-centric discussion, the Navya-nyāya method being the latest one. Similarly, whereas the non-Buddhist thinkers adopted primarily the technique of demonstration, the Buddhist thinkers opted primarily for the technique of refutation. What could have been the reason for such development? An answer to this question may reaffirm the close ties between the logical thinking and epistemological and metaphysical beliefs. The participants of the seminar are expected to stimulate the discussion of theoretical and/or practical relevance. The following are the suggestive themes:
Overseas participants are also expected in this section. Any reseach scholar can participate in this section by sending a good quality reseach paper within the stipulated time. The final list of speakers will be published after receiving research papers and confirmed participation.
There are two ways to submit registration fee:
The Registration Form along with original DD/copy of NEFT transaction should be sent to:
Address for Communication: Dr. Anil Kumar Tewari Organizing Secretary Conference Secretariat, School of Philosophy & Culture Shri Mata Vaishno Devi University, Katra, J&K–182320 (India) Phone: +91 1991 285693 Fax: +91 1991 285693/285694 Email: email@example.com
Shri Mata Vaishno Devi University is situated 40 Km North of Jammu in the scenic surroundings of Trikuta foothills, near the holy town of Katra in District -Reasi. The Campus is situated close to the beautiful tourist resort of Jhajjar - Kotli. One can reach SMVDU campus by local or private transport from Jammu.
Option 1: Catch Taxi Directly from Ralway Station / Bus Stand / Airport directly to University Campus (Distance approximately 45 Kms.)
Option 2: Board bus from Jammu Bus Stand/Railyway Station plying to Udhampur/Katra but alight at Domel (Approx. 39 Kms.). Board Mini Bus fom Domel to University (Approx. 6 Kms.) In the map given below SMVDU CAMPUS can be seen as the small black box.