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Reading group: Nyāya Sūtra Book Five, the futile rejoinders and the ways to lose a debate, over three weeks

Its coordinates: 4.1 Formal Logic · 4.1.1 Propositional Logic · 4.1.2 Predicate Logic +4 more

For anyone who liked today's question, here is the oldest systematic catalogue of bad moves in argument that I know of in India.

The text: the fifth and last book of the Nyāya Sūtra, with Vātsyāyana's commentary if you can find it. The sūtras are terse; the commentary makes them readable. Several English translations exist, including older public-domain ones.

Week one: the futile rejoinders (jāti), first half. Book Five opens with a list of twenty-four kinds of rejoinder that look like refutations but only trade on a superficial likeness or difference. For example, objecting that if sound is non-eternal because it is produced, like a pot, then sound should also be visible, like a pot.

Week two: the rest of the jātis. Watch for how many depend on pretending that an example must be like the conclusion in every respect.

Week three: the points of defeat (nigrahasthāna). Twenty-two ways a debater can lose, from contradicting your own thesis to simply failing to answer, to "the unintelligible" and "the incoherent".

Why read it: the West's fallacy lists sort arguments by shape. This list sorts moves in a debate by what they do to the conversation. Hamblin, Walton and the pragma-dialecticians would recognise the approach.

One question to bring: is a list of ways to lose a debate the same thing as a list of ways to reason badly?

I'll post a short summary each Sunday. All welcome; no Sanskrit needed.

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2 replies

  1. Vikram Sethi

    Fellow

    Count me in. I've always wanted to read past Book One. The sound-and-pot example is exactly the mistake my students make with geometry: "this triangle is isosceles like that one, so it must also be right-angled like that one". If the jātis are a catalogue of bad analogies, I'll be stealing several for Class 11.

  2. Oskar Nyberg

    Fellow

    I'll join from Lund, reading in translation as usual. Your closing question is sharp. On the dialogue view of fallacies, a point of defeat and a fallacy would coincide; on the older view, they don't. "Failing to answer" loses a debate but involves no bad reasoning at all, just silence. I'm curious whether the Naiyāyikas thought silence was a logical fault or only a procedural one.