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(Sanskrit: न्याय, ''ny-āyá''), literally means "rules", "method" or "judgment".〔〔(Nyaya: Indian Philosophy ) Encyclopedia Britannica (2014)〕 It is also the name of one of the six orthodox (''astika'') schools of Hinduism.〔 This school's most significant contributions to Indian philosophy was systematic development of the theory of logic, methodology, and its treatises on epistemology.〔B Gupta (2012), An Introduction to Indian Philosophy: Perspectives on Reality, Knowledge and Freedom, Routledge, ISBN 978-0415800037, pages 171-189〕〔PT Raju (1985), Structural Depths of Indian Thought: Toward a Constructive Postmodern Ethics, State University of New York Press, ISBN 978-0887061394, page 223〕 Nyaya school's epistemology accepts four out of six ''Pramanas'' as reliable means of gaining knowledge – ''Pratyakṣa'' (perception), ''Anumāṇa'' (inference), ''Upamāṇa'' (comparison and analogy) and ''Śabda'' (word, testimony of past or present reliable experts).〔John A. Grimes, A Concise Dictionary of Indian Philosophy: Sanskrit Terms Defined in English, State University of New York Press, ISBN 978-0791430675, page 238〕〔DPS Bhawuk (2011), Spirituality and Indian Psychology (Editor: Anthony Marsella), Springer, ISBN 978-1-4419-8109-7, page 172〕〔Gavin Flood, An Introduction to Hinduism, Cambridge University Press, ISBN 978-0521438780, page 225〕 In its metaphysics, Nyaya school is closer to Vaisheshika school of Hinduism than others.〔 It holds that human suffering results from mistakes/defects produced by activity under wrong knowledge (notions and ignorance).〔Vassilis Vitsaxis (2009), Thought and Faith, Somerset Hall Press, ISBN 978-1935244042, page 131〕 Moksha (liberation), it states, is gained through right knowledge. This premise led Nyaya to concern itself with epistemology, that is the reliable means to gain correct knowledge and to remove wrong notions. False knowledge is not merely ignorance to Naiyyayikas, it includes delusion. Correct knowledge is discovering and overcoming one's delusions, and understanding true nature of soul, self and reality.〔BK Matilal (1997), Logic, Language and Reality: Indian Philosophy and Contemporary Issues, Motilal Banarsidass, ISBN 978-8120807174, pages 353-357〕 Naiyyayika scholars approached philosophy as a form of direct realism, stating that anything that really exists is in principle humanly knowable. To them, correct knowledge and understanding is different than simple, reflexive cognition; it requires ''Anuvyavasaya'' (अनुव्यवसाय, cross-examination of cognition, reflective cognition of what one thinks one knows).〔 An influential collection of texts on logic and reason is the Nyayasutras, written by Aksapada Gautama about 2nd century CE.〔B. K. Matilal "Perception. An Essay on Classical Indian Theories of Knowledge" (Oxford University Press, 1986), p. xiv.〕 Nyaya school shares some of its methodology and human suffering foundations with Buddhism; however, a key difference between the two is that Buddhism believes that there is neither a soul nor self;〔KN Jayatilleke (2010), Early Buddhist Theory of Knowledge, ISBN 978-8120806191, pages 246-249, from note 385 onwards; Steven Collins (1994), Religion and Practical Reason (Editors: Frank Reynolds, David Tracy), State Univ of New York Press, ISBN 978-0791422175, page 64; Quote: "Central to Buddhist soteriology is the doctrine of not-self (Pali: anattā, Sanskrit: anātman, the opposed doctrine of ātman is central to Brahmanical thought). Put very briefly, this is the () doctrine that human beings have no soul, no self, no unchanging essence."; Edward Roer (Translator), , pages 2-4 Katie Javanaud (2013), (Is The Buddhist 'No-Self' Doctrine Compatible With Pursuing Nirvana? ), Philosophy Now; John C. Plott et al (2000), Global History of Philosophy: The Axial Age, Volume 1, Motilal Banarsidass, ISBN 978-8120801585, page 63, Quote: "The Buddhist schools reject any Ātman concept. As we have already observed, this is the basic and ineradicable distinction between Hinduism and Buddhism".〕 Nyaya school like other schools of Hinduism believes that there is a soul and self, with liberation (moksha) as a state of removal of ignorance, wrong knowledge, the gain of correct knowledge and unimpeded continuation of self.〔BK Matilal (1997), Logic, Language and Reality: Indian Philosophy and Contemporary Issues, Motilal Banarsidass, ISBN 978-8120807174, pages 354-355〕〔David Ambeul (1998), Ontology in Indian Philosophy, in Routledge Encyclopedia of Philosophy (Editor: Edward Craig), Routledge, ISBN 978-0415073103, pages 118-127〕 ==Etymology== ''Nyaya'' (न्याय) is a Sanskrit word which means method, rule, specially a collection of general or universal rules.〔 In some contexts, it means model, axiom, plan, legal proceeding, judicial sentence, or judgment. In the theory of logic, and Indian texts discussing it, the term also refers to an argument consisting of an enthymeme or sometimes for any syllogism.〔(nyAya ) Monier-Williams' Sanskrit-English Dictionary, Cologne Digital Sanskrit Lexicon, Germany〕 In philosophical context, ''Nyaya'' encompasses propriety, logic and method.〔, ''Hindu Philosophy'', Volume 32, page 1260〕 ''Nyaya'' is related to several other concepts and words used in Indian philosophies: ''Hetu-vidya'' (science of causes), ''Anviksiki'' (science of inquiry, systematic philosophy), ''Pramana-sastra'' (epistemology, science of correct knowledge), ''Tattva-sastra'' (science of categories), ''Tarka-vidya'' (science of reasoning, innovation, synthesis), ''Vadartha'' (science of discussion) and ''Phakkika-sastra'' (science of uncovering sophism, fraud, error, finding fakes).〔N Sinha (1990), The Nyaya Sutras of Gotama, Motilal Banarsidass, ISBN 978-8120807488, see Introduction, pages i-ii〕 Some of these subsume or deploy the tools of ''Nyaya''. 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「nyaya」の詳細全文を読む スポンサード リンク
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