Formal logic in China has a special place in the history of logic due to its length of and relative isolation to the strong ancient adoption and continued current of development of the study of logic in Europe, India, and the Islamic world.[citation needed] ## Mohist logic[edit] Part of a series on the History of science and technology in China * List of discoveries * List of inventions * the Four Great Inventions By subject * Agriculture * sericulture * Alchemy * Architecture * classic gardens * bridges * Astronomy * Calendar * Cartography * Ceramics * Coinage * Mathematics * Units of measurement * Traditional medicine * herbology * Metallurgy * Military * navy * Printing * Silk industry * Transport * navigation By era * Neolithic and early Bronze Age * Han * Tang * Song * Yuan * People's Republic * agriculture * space * v * t * e In China, a contemporary of Confucius, Mozi, "Master Mo", is credited with founding the Mohist school, whose canons dealt with issues relating to valid inference and the conditions of correct conclusions. However, they were nonproductive and not integrated into Chinese science or mathematics. The Mohist school of Chinese philosophy contained an approach to logic and argumentation that stresses rhetorical analogies over mathematical reasoning, and is based on the three fa, or methods of drawing distinctions between kinds of things. One of the schools that grew out of Mohism, the Logicians, are credited by some scholars for their early investigation of formal logic. ## Daoist skepticism[edit] Although Daoist skeptics such as Zhuang Zhou agreed with the Mohist perspective about object relations regarding similarities and differences, they did not consider language to be sufficiently precise to provide a constant guide of action.[1] ## The repression of the study of logic[edit] During the subsequent Qin dynasty, the rule of Legalism repressed this Mohist line of investigation, which has been said to have disappeared in China until the introduction of Indian philosophy and Indian logic by Buddhists.[2] A prominent scholar suggests that the version assembled for the Imperial Library of the Han dynasty would probably have been as disorganised as the current extant text, and thus would have only been 'intermittently intelligible', as it is for current readers who do not consult a critical edition.[3] Disagreeing with Hajime Nakamura, Graham argues the school of Neo-Taoism maintained some interest in the Canons, although they may already have some of the terminology difficult to understand.[4] Before the end of the Sui dynasty, a shortened version of Mozi appeared, which appears to have replaced the Han edition.[5] Although the original Mozi had been preserved in the Taoist, and became known once more in the 1552 Lu edition and 1553 Tang edition,[6] the damage was done: the dialectical chapters (as well as the military chapters) were considered incomprehensible.[7] Nevertheless, with the rise of Chinese critical textual scholarship, the book benefited from explanatory and critical commentaries: first, by Bi Yuan, and his assistant, Sun Xingyan; another commentary by Wang Chong, which has not survived; 'the first special study',[8] by Zhang Huiyan; a republication of Part B by Wu Rulun. However, the summit of this late imperial scholarship, according to Graham, was the 'magnificent' commentary of Sun Yirang, which 'threw open the sanctum of the Canons to all comers.[8] Graham summarises the arduous textual history of the Canons by arguing that the Canons were neglected throughout most of China's history; but he attributes this fact to 'bibliographical' accidents, rather than political repression, like Nakamura.[9] ## Buddhist logic[edit] Main article: Buddhist logic The study of logic in China was revived following the transmission of Buddhism in China, which introduced the Buddhist logical tradition that began in Indian logic. Buddhist logic has been often misunderstood by scholars of Chinese Buddhism because they lack the necessary background in Indian logic.[10] ## Western logic[edit] This section needs expansion with: 李之藻, 嚴復, 金岳霖, etc.. You can help by adding to it. (March 2021) | ## See also[edit] * Indian Logic ## References[edit] 1. ^ "Logic and Language in Early Chinese Philosophy". The Stanford Encyclopedia of Philosophy. Metaphysics Research Lab, Stanford University. 2021. 2. ^ Hajime Nakamura, Philip P. Wiener (1964). Ways of Thinking of Eastern Peoples: India-China-Tibet-Japan. University of Hawaii Press. ISBN 0-8248-0078-8. 3. ^ A C Graham: Later Mohist Logic, Ethics and Science, p. 65 4. ^ A C Graham: Later Mohist Logics, Ethics and Science, p 66. 5. ^ A C Graham 2003: Later Mohist Logics, Ethics and Science, p 68 6. ^ A C Graham 2003: Later Mohist Logics, Ethics and Science, p. 69 7. ^ A C Graham 2003: Later Mohist Logic, Ethics and Science, p. 69-70. 8. ^ a b A C Graham 2003: Later Mohist Logic, Ethics and Science, p. 70 9. ^ A C Graham 2003: Later Mohist Logic, Ethics and Science, p. 72. 10. ^ See Eli Franco, "Xuanzang's proof of idealism." Horin 11 (2004): 199-212. ## Bibliography[edit] * Chmielewski, Janusz, Notes on Early Chinese Logic, Rocznik Orientalistyczny 26.1 (1962): 7-22; 26.2 (1963): 91–105; 27.1 (1963): 103–21; 28.2 (1965): 87–111; 29.2 (1965): 117–38; 30.1 (1966): 31–52; 31.1 (1968): 117–36; 32.2 (1969): 83–103. * Chmielewski, Janusz, 2009. Language and Logic in Ancient China, Collected Papers on the Chinese Language and Logic, edited by Marek Mejor, Warswa: PAN. * Graham, Angus Charles, 2003. Later Mohist Logic, Ethics and Science, Hong Kong: Chinese University Press. * Greniewski, Henryk and Wojtasiewicz, Olgierd, 1956.From the History of Chinese Logic, Studia Logica Vol. 4, 1, pp. 241–243. * Harbsmeier, Christopher, 1998. Language and Logic. Volume 7, Part 1 of Science and Civilisation in China, edited by Joseph Needham, Cambridge: Cambridge University Press. * Hansen, Chad, 1983. Language and Logic in Ancient China. Michigan Studies on China. Ann Arbor. * Kurtz, Joachim 2011. The Development of Chinese Logic, Leiden: Brill. * Lucas, Thierry, 1993. Hui Shih and Kung Sun Lung: an Approach from Contemporary Logic, Journal of Chinese Philosophy 20.2: 211–55. * Lucas, Thierry, 2005. Later Mohist Logic, Lei, Classes and Sorts, Journal of Chinese Philosophy 32: 349–366. * Rošker, Jana S. 2014. Specific features of Chinese logic. Synthesis philosophica, ISSN 1848-2317. vol. 29, no. 1, pp. 23–40. * Rošker, Jana S. 2015. Classical Chinese logic, Philosophy Compass, ISSN 1747-9991, vol. 10, issue 5, pp. 301–309. ## External links[edit] * Willman, Marshall. "Logic and Language in Early Chinese Philosophy". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy. * Fraser, Chris. "Mohist Canons". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy. * Fraser, Chris. "The School of Names". In Zalta, Edward N. (ed.). Stanford Encyclopedia of Philosophy. * Chad Hansen, Later Mohist Dialecticians * Raul Corazzon, Language and Logic in Ancient China with a bibliography on Chinese logic * Jana Rosker, Classical Chinese Logic * Synthesis philosophica, Vol.29 No.1, 2014 (with essays on Chinese logic) * v * t * e Chinese philosophy Schools of Thought| * Agriculturalism * Confucianism * Han learning * Neo-Confucianism * New Confucianism * Huang-Lao * Legalism * Mohism * Chinese Marxism * School of Diplomacy * School of Names * School of Naturalists * Taoism * Daoxue * Xuanxue * Yangism * Mixed School See also: Nine Schools of Thought and Hundred Schools of Thought Philosophers| | Spring and Autumn Warring States| * Bu Shang * Chunyu Kun * Confucius * Deng Xi * Duanmu Ci * Gaozi * Gongsun Long * Guan Zhong * Han Fei * Hui Shi * Laozi * Li Kui * Li Si * Lie Yukou * Mencius * Mozi * Shang Yang * Shen Buhai * Shen Dao * Su Qin * Sun Tzu * Wu Qi * Ximen Bao * Xu Xing * Xun Kuang * Yang Zhu * Yuan Xian * Zhang Yi * Zhuang Zhou * Zichan * Zisi * Zou Yan | Qin dynasty Han dynasty| * Ban Zhao * Dong Zhongshu * Dongfang Shuo * Dou Wu * Huan Tan * Jia Yi * Jia Kui * Jing Fang * Liu An * Lu Jia * Liu Xiang * Ma Rong * Wang Chong * Wang Fu * Xun Yue * Yang Xiong Three Kingdoms Jin dynasty Northern and Southern| * Bao Jingyan * Fan Zhen * Fan Ye * Ge Hong * Guo Xiang * Fu Xuan * He Yan * Huiyuan * Ji Kang * Sengzhao * Wang Su * Wang Bi * Xiahou Xuan * Xie Daoyun * Xun Can * Yan Zhitui * Zhi Dun Sui dynasty Tang dynasty| * Fu Yi * Jizang * Wang Tong * Zhang Zhihe * Han Yu * Li Ao * Liu Yuxi * Liu Zongyuan * Linji Yixuan Five Dynasties Ten Kingdoms Song, Liao, Jin, Western Xia| * Cheng Hao * Cheng Yi * Fan Zhongyan * Hu Hong * Lu Jiuyuan * Shao Yong * Shen Kuo * Su Song * Wang Anshi * Wang Chongyang * Wang Chuyi * Ye Shi * Zhang Zai * Zhou Dunyi * Zhu Xi Yuan dynasty Ming dynasty| * Chen Jiru * Huang Zongxi * Hong Zicheng * Jiao Hong * Jiao Yu * Lai Zhide * Li Zhi * Liu Bowen * Liu Zongzhou * Luo Rufang * Qian Dehong * Wang Ji * Wang Gen * Wang Yangming * Wu Cheng * Xu Ai * Zhan Ruoshui Qing dynasty| * Chen Hongmou * Chen Menglei * Dai Zhen * Fang Bao * Fang Lanfen * Fang Quan * Feng Guifen * Gong Zizhen * Gu Yanwu * Hong Liangji * Ji Yun * Ma Qixi * Lin Zexu * Liu Yiming * Pan Pingge * Tan Sitong * Tang Zhen * Wang Fuzhi * Wei Yuan * Yan Yuan * Yu Yue * Yu Zhengxie * Zhang Xuecheng * Zhuang Cunyu * Zeng Guofan 20th century| * Cai Yuanpei * Carsun Chang * P. 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