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57-397: Although the phrase has a long history of including a description portion, such as the old "your mother wears combat boots", the phrase "yo mama" by itself, without any qualifiers, has become commonly used as an all-purpose insult or an expression of defiance. Your mom jokes usually consist of a sentence that starts with "Your mother..." This is followed by either a derogatory statement about

114-477: A cause. The same cause produces the same effect; and the same effect is produced by the same cause. The cause is not present in any hidden form whatsoever in its effect. The following conditions should be met: Nyaya recognizes five kinds of accidental antecedents [Anyathasiddha] Nyaya recognizes three kinds of cause: The Nyāya theory of error is similar to that of Kumarila's Viparita-khyati (see Mimamsa ). The Naiyyayikas also believe, like Kumarila, that error

171-410: A crucial role in the classification of objects. Each school of Hinduism has its own treatises on epistemology, with different number of Pramanas . For example, compared to Nyāya school's four pramanas , Carvaka school has just one (perception), while Advaita Vedanta school recognizes six means to reliable knowledge. Metaphysics Nyaya-Vaisheshika offers one of the most vigorous efforts at

228-671: A good society using the principle of filial piety. Filial piety is central to Confucian role ethics . In more general terms, filial piety means to be good to one's parents; to take care of one's parents; to engage in good conduct, not just towards parents but also outside the home so as to bring a good name to one's parents and ancestors; to show love, respect, and support; to display courtesy; to ensure male heirs; to uphold fraternity among brothers; to wisely advise one's parents, including dissuading them from moral unrighteousness; to display sorrow for their sickness and death; and to bury them and carry out sacrifices after their death. Filial piety

285-457: A human being needs to know numerous facts, and with the limited time and energy available, he can learn only a fraction of those facts and truths directly. He must rely on others, his parent, family, friends, teachers, ancestors and kindred members of society to rapidly acquire and share knowledge and thereby enrich each other's lives. This means of gaining proper knowledge is either spoken or written, but through Sabda (words). The reliability of

342-507: A matter of young men within a matriarchal structure. Movies have seen the incorporation of "Yo Mama" jokes, utilized as punchlines or comedic dialogues between characters. For instance, in the movie White Men Can't Jump , characters exchange "Yo Mama" jokes. Other movies like The Nutty Professor (1996) have featured "Yo Mama" jokes as part of the comedic interaction between characters. Comedian Richard Pryor also incorporated "Yo Mama" jokes in some of his stand-up routines, contributing to

399-436: A perceived cause), Sheshavat (inferring an unperceived cause from a perceived effect) and Samanyatodrishta (when inference is not based on causation but on uniformity of co-existence). A detailed analysis of error is also given, explaining when anumana could be false. The methodology of inference involves a combination of induction and deduction by moving from particular to particular via generality. It has five steps, as in

456-577: A theory of error, to methodically establish means to identify errors and the process by which errors are made in human pursuit of knowledge. These include saṁśaya (problems, inconsistencies, doubts) and viparyaya (contrariness, errors) which can be corrected or resolved by a systematic process of tarka (reasoning, technique). Pratyakṣa (perception) occupies the foremost position in the Nyāya epistemology. Perception can be of two types, laukika (ordinary) and alaukika (extraordinary). Ordinary perception

513-519: A village named Gautamasthana where a fair is held every year on the 9th day of the lunar month of Chaitra (March–April). It is situated 28 miles north-east of Darbhanga . Concepts in the foundational text, the Nyaya Sutras, were clarified through a tradition of commentaries. Commentaries were also a means to defend the philosophy from misinterpretations by scholars of other traditions. The Nyāya scholars that followed refined, expanded, and applied

570-455: Is a combination of the character lao (old) above the character zi (son), that is, an elder being carried by a son. This indicates that the older generation should be supported by the younger generation. In Korean Confucianism , the character 孝 is pronounced hyo ( 효 ). In Vietnamese, the character 孝 is written in the Vietnamese alphabet as hiếu . In Japanese, the term

627-442: Is a soul and self, with liberation ( mokṣa ) as a state of removal of ignorance, wrong knowledge, the gain of correct knowledge, and unimpeded continuation of self. Nyaya (न्याय) is a Sanskrit word which means justice, equality for all being, specially a collection of general or universal rules. In some contexts, it means model, axiom, plan, legal proceeding, judicial sentence, or judgment. Nyaya could also mean, "that which shows

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684-822: Is a type of "awareness event that is in accordance with its object by virtue of having been produced by a well-functioning epistemic instrument." Pramāṇa , a Sanskrit word, literally is "means of knowledge". It encompasses one or more reliable and valid means by which human beings gain accurate, true knowledge. The focus of Pramana is how correct knowledge can be acquired, how one knows, how one doesn't, and to what extent knowledge pertinent about someone or something can be acquired. By definition, pramāṇas are factive i.e. they cannot produce false belief. So, while statements can be false, testimony cannot be false. Nyāya scholars accepted four valid means ( pramāṇa ) of obtaining valid knowledge ( prameya ) – The Nyāya scholars, along with those from other schools of Hinduism, also developed

741-457: Is also known as Aksapada and Dirghatapas. The names Gotama and Gautama points to the family to which he belonged while the names Aksapada and Dirghatapas refer respectively to his meditative habit and practice of long penance. The people of Mithila (modern Darbhanga in North Bihar) ascribe the foundation of Nyāya philosophy to Gautama , husband of Ahalya , and point out as the place of his birth

798-479: Is an awareness of repaying the burden borne by one's parents. As such, filial piety is done to reciprocate the care one's parents have given. However, it is also practiced because of an obligation towards one's ancestors. According to some modern scholars, xiào is the root of rén ( 仁 ; benevolence, humaneness ), but other scholars state that rén , as well as yì ( 義 ; righteousness ) and li ( 禮 ; propriety ) should be interpreted as

855-443: Is called nirvikalpa (indeterminate), when one just perceives an object without being able to know its features, and the second savikalpa (determinate), when one is able to clearly know an object. All laukika and alaukika pratyakshas are savikalpa , but it is necessarily preceded by an earlier stage when it is indeterminate. Vātsāyana says that if an object is perceived with its name we have determinate perception but if it

912-472: Is closer to the Vaisheshika school of Hinduism than others. It holds that human suffering results from mistakes/defects produced by activity under wrong knowledge (notions and ignorance). Moksha (liberation), it states, is gained through right knowledge. This premise led Nyāya to concern itself with epistemology, that is the reliable means to gain correct knowledge and to remove wrong notions. False knowledge

969-515: Is considered a key virtue in Chinese and other East Asian cultures, and it is the main subject of many stories. One of the most famous collections of such stories is The Twenty-four Cases of Filial Piety . These stories depict how children exercised their filial piety customs in the past. While China has always had a diversity of religious beliefs, the custom of filial piety has been common to almost all of them; historian Hugh D.R. Baker calls respect for

1026-612: Is defined by Akṣapāda Gautama in his Nyāya Sutra (I, i.4) as a 'non-erroneous cognition which is produced by the intercourse of sense-organs with the objects'. Indian texts identify four requirements for correct perception: Indriyarthasannikarsa (direct experience by one's sensory organ(s) with the object, whatever is being studied), Avyapadesya (non-verbal; correct perception is not through hearsay , according to ancient Indian scholars, where one's sensory organ relies on accepting or rejecting someone else's perception), Avyabhicara (does not wander; correct perception does not change, nor

1083-554: Is due to a wrong synthesis of the presented and represented objects. The represented object is confused with the presented one. The word ' anyatha ' means 'elsewise' and 'elsewhere' and both of these meanings are brought out in error. The presented object is perceived elsewise and the represented object exists elsewhere. They further maintain that knowledge is not intrinsically valid but becomes so due to extraneous conditions ( paratah pramana during both validity and invalidity). Early Naiyyayikas wrote very little about Ishvara (literally,

1140-676: Is generally rendered in spoken and written language as 親孝行 ( oyakōkō ) adding the characters for parent and conduct to the Chinese character to make the word more specific. Confucian teachings about filial piety can be found in numerous texts, including the Four Books , that is the Great Learning ( 大學 ), the Doctrine of the Mean ( 中庸 ), Analects ( 論語 ), and the book Mencius , as well as

1197-499: Is good for his creatures. The Naiyyayikas believe that the bondage of the world is due to false knowledge, which can be removed by constantly thinking of its opposite ( pratipakshabhavana ), namely, the true knowledge. The opening aphorism of the Nyāya Sūtra states that only the true knowledge leads to niḥśreyasa (liberation). However, the Nyāya school also maintains that God's grace

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1254-441: Is it the result of deception because one's sensory organ or means of observation is drifting, defective, suspect) and Vyavasayatmaka (definite; correct perception excludes judgments of doubt, either because of one's failure to observe all the details, or because one is mixing inference with observation and observing what one wants to observe, or not observing what one does not want to observe). Ordinary perception to Nyāya scholars

1311-454: Is more useful and reliable, and when it is not. In various ancient and medieval texts of Hinduism, 32 types of Upamāna and their value in epistemology are debated. Śabda (शब्द) means relying on word, testimony of past or present reliable experts. Hiriyanna explains Sabda-pramana as a concept which means testimony of a reliable and trustworthy person ( āptavākya ). The schools of Hinduism which consider it epistemically valid suggest that

1368-608: 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. 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 from 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

1425-410: Is perceived without a name, we have indeterminate perception. Jayanta Bhatta says that indeterminate perception apprehends substance, qualities and actions and universals as separate and indistinct, without any association with any names, whereas determinate perception apprehends them all together with a name. There is yet another stage called Pratyabhijñā , when one is able to re-recognise something on

1482-512: Is the Nyāya Sūtras , attributed to Aksapada Gautama , variously estimated to have been composed between 6th-century BCE and 2nd-century CE. Nyāya 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; Nyāya school like some other schools of Hinduism such as Dvaita and Viśiṣṭādvaita believes that there

1539-533: Is the virtue of exhibiting love and respect for one's parents, elders, and ancestors, particularly within the context of Confucian , Chinese Buddhist , and Daoist ethics. The Confucian Classic of Filial Piety , thought to be written around the late Warring States - Qin - Han period, has historically been the authoritative source on the Confucian tenet of filial piety. The book—a purported dialogue between Confucius and his student Zengzi —is about how to set up

1596-624: Is there etymologically identical with "nigama" the conclusion of a syllogism. 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). Some of these subsume or deploy

1653-457: Is unclear, although Nasadiya hymns of Book 10 Chapter 129 of Rigveda recite its spiritual questions in logical propositions. In early centuries BCE, states Clooney , the early Nyāya scholars began compiling the science of rational, coherent inquiry and pursuit of knowledge. By the 2nd century CE, Aksapada Gautama had composed Nyāya Sūtras , a foundational text for Nyāya, that primarily discusses logic, methodology and epistemology. Gautama

1710-528: The Nyaya Sutras to spiritual questions. While the early Nyaya scholars published little to no analysis on whether supernatural power or God exists, they did apply their insights into reason and reliable means to knowledge to the questions of nature of existence, spirituality, happiness and moksha . Later Nyāya scholars, such as Udayana , examined various arguments on theism and attempted to prove existence of God. Other Nyāya scholars offered arguments to disprove

1767-519: The Supreme Soul). Evidence available suggests that early Nyāya scholars were non-theistic or atheists. Later, and over time, Nyāya scholars tried to apply some of their epistemological insights and methodology to the question: does God exist? Some offered arguments against and some in favor. In Nyāya Sūtra's Book 4, Chapter 1, verses 19–21, postulates God exists, states a consequence, then presents contrary evidence, and from contradiction concludes that

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1824-730: The answer to this question rather difficult." In the Strategies of the Warring States , it is recorded that the following was said by the King Wei of Qi after hearing of his envoy being insulted by the King of Zhou : — Strategies of the Warring States: Strategies of Zhao John Dollard said the dozens was a way to express or mitigate anger in underprivileged African-American groups. There are issues of gender, as he imagined this

1881-454: The basis of memory. Anumāna (inference) is one of the most important contributions of the Nyāya. It can be of two types: inference for oneself ( Svarthanumana , where one does not need any formal procedure, and at the most the last three of their 5 steps), and inference for others ( Parathanumana , which requires a systematic methodology of 5 steps). Inference can also be classified into 3 types: Purvavat (inferring an unperceived effect from

1938-480: The construction of a substantialist, realist ontology that the world has ever seen. It provides an extended critique of event-ontologies and idealist metaphysics. (...) This ontology is Platonistic, realistic, but neither exclusively physicalistic nor phenomenalistic. — Karl Potter , The Encyclopedia of Indian Philosophies A cause is defined as an unconditional and invariable antecedent of an effect and an effect as an unconditional and invariable consequent of

1995-412: The example of a traveller who has never visited lands or islands with endemic population of wildlife. He or she is told, by someone who has been there, that in those lands you see an animal that sort of looks like a cow, grazes like cow but is different from a cow in such and such way. Such use of analogy and comparison is, state the Indian epistemologists, a valid means of conditional knowledge, as it helps

2052-524: The example shown: In Nyāya terminology for this example, the hill would be the paksha (minor term), the fire is the sādhya (major term), the smoke is hetu , and the relationship between the smoke and the fire is vyapti (middle term). Hetu further has five characteristics The fallacies in Anumana ( hetvābhasa ) may occur due to the following Upamāna (उपमान) means comparison and analogy. Upamāna , states Lochtefeld, may be explained with

2109-403: The existence of God, sutra IV.1.21 is seen as a criticism of the "existence of God and theism postulate". The context of the above verses includes various efficient causes. Nyāya Sūtra verses IV.1.22 to IV.1.24, for example, examine the hypothesis that "random chance" explains the world, after these Indian scholars had rejected God as the efficient cause. In Nyayakusumanjali , Udayana gives

2166-540: The existence of God. The most important contribution made by the Nyāya school to Hindu thought has been its treatises on epistemology and system of logic that, subsequently, has been adopted by the majority of the other Indian schools. The Nyāya metaphysics recognizes sixteen padarthas or categories and includes all six (or seven) categories of the Vaisheshika in the second one of them, called prameya . These sixteen categories are: According to Matthew Dasti and Stephen Phillips, it may be useful to interpret

2223-405: The family the one element common to almost all Chinese people. The western term filial piety was originally derived from studies of Western societies, based on Mediterranean cultures. However, filial piety among the ancient Romans , for example, was largely different from the Chinese in its logic and enactment. Filial piety is illustrated by the Chinese character xiao (孝). The character

2280-403: The following nine arguments to prove the existence of creative God and also refutes the existing objections and questions by atheistic systems of Carvaka, Mimamsa, Buddhists, Jains and Samkhya: Naiyyayikas characterize Ishvara as absent of adharma , false knowledge, and error; and possessing dharma , right knowledge, and equanimity. Additionally, Ishvara is omnipotent and acts in a way that

2337-897: The jokes' popularity. Filial piety Confucianism Persons Topics Neo Confucianism New Confucianism Daoism Persons Topics Legalism Mohism Military and Strategy Han Buddhism Tibetan Buddhism Maoism General topics Vedic philosophy Mimamsa Vedanta Samkhya Yoga Nyaya Navya-Nyāya Vaisheshika Nāstika (heterodox) Tamil Other General topics Jainism Buddhism Traditions Topics Japanese Buddhism Japanese Confucianism Kokugaku Modern Thought Statism Kyoto School Korean Buddhism Korean Confucianism Persons Topics Donghak Modern Thought Persons Topics Filial piety

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2394-814: The mother as fat, ugly, poor or stupid is omitted and only implicitly resonates. For example, the sentence "Your mother's name is Ottfried and she is the bull of Tölz" contains an allusion to both the alleged fullness and lack of femininity of the other's mother. More unusual variants consist of several sentences which initially tell a more complex story but later boils down to the same punchline. Your mother jokes can also be designed as an interplay of insults that tie in with each other in dialogue and outdo each other, for example in this form: “Fuck yourself.” “I'm tired from fuckin' your wife.” “How's your mother?” “Good, she's tired from fuckin' my father.” The incarnations of filial piety in various cultures are reflected by examples through history. Rabbi Eliezer (c. 100 CE)

2451-420: The mother's behavior, appearance, social status, or intelligence ("...is so fat..."), illustrated with an example ("... she looks at the menu and then says to the waiter: Okay."), which at the same time pushes the content of the statement into implausibility, providing the punch line of the joke. However, these absurd statements can also follow directly after the beginning of the joke, whereby the explicit insult of

2508-454: The postulate must be invalid. The Lord is the cause, since we see that human action lacks results. This is not so since, as a matter of fact, no result is accomplished without human action. Since this is efficacious, the reason lacks force. A literal interpretation of the three verses suggests that Nyāya school rejected the need for a God for the efficacy of human activity. Since human action and results do not require assumption or need of

2565-410: The roots of xiào . Rén means favorable behavior to those whom we are close to. Yì refers to respect to those considered worthy of respect, such as parents and superiors. Li is defined as behaving according to social norms and cultural values. Moreover, it is defined in the texts as deference , which is respectful submission, and reverence , meaning deep respect and awe. Filial piety

2622-711: The single most important Confucianist quality. Nyaya Nyāya ( Sanskrit :न्यायः, IAST :'nyāyaḥ'), literally meaning "justice", "rules", "method" or "judgment", is one of the six orthodox ( Āstika ) schools of Hindu philosophy . Nyāya's most significant contributions to Indian philosophy were systematic development of the theory of logic, methodology, and its treatises on epistemology . Nyāya school's epistemology accepts four out of six Pramanas as reliable means of gaining knowledge – Pratyakṣa (perception), Anumāṇa (inference), Upamāna (comparison and analogy) and Śabda (word, testimony of past or present reliable experts). In its metaphysics , Nyāya school

2679-476: The source is important, and legitimate knowledge can only come from the Sabda of reliable sources. The disagreement between the schools of Hinduism has been on how to establish reliability. Some schools, such as Carvaka , state that this is never possible, and therefore Sabda is not a proper pramana . Other schools debate means to establish reliability. Testimony can be of two types, Vaidika ( Vedic ), which are

2736-512: The tools of Nyaya . Then was not non-existent nor existent: there was no realm of air, no sky beyond it. What covered in, and where? and what gave shelter? Was water there, unfathomed depth of water? ... Who really knows? Who will here proclaim it? Whence was it produced? Whence is this creation? The gods came after this world's production, Who knows then whence it first came into being?" Rig Veda , Creation....10:129–1, 10:129–6 The historical development of Nyāya school

2793-532: The traveller identify the new animal later. The subject of comparison is formally called upameyam , the object of comparison is called upamānam , while the attribute(s) are identified as sāmānya . Thus, explains Monier Williams , if a boy says "her face is like the moon in charmingness", "her face" is upameyam , the moon is upamānam , and charmingness is sāmānya . The 7th century text Bhaṭṭikāvya in verses 10.28 through 10.63 discusses many types of comparisons and analogies, identifying when this epistemic method

2850-429: The way" tracing its Sanskrit etymology. 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 . In philosophical context, Nyaya encompasses propriety, logic and method. Panini , revered Sanskrit grammarian, derives the " Nyaya " from the root "i" which conveys the same meaning as "gam" – to go. " Nyaya " signifying logic

2907-470: The word jnana as cognition rather than knowledge when studying the Nyāya system. Nyaya posits that there exists a self distinct from the mind, which is distinct from the body. The self is a nonphysical substance. It only possesses consciousness when the sensory and mental faculties function. The Nyāya school of Hinduism developed and refined many treatises on epistemology that widely influenced other schools of Hinduism. In Nyaya philosophy, knowledge

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2964-409: The words of the four sacred Vedas, and Laukika , or words and writings of trustworthy human beings. Vaidika testimony is preferred over Laukika testimony. Laukika-sourced knowledge must be questioned and revised as more trustworthy knowledge becomes available. In Nyaya philosophy, direct realism asserts that our cognitions are informational states revealing external objects. According to Nyaya,

3021-616: The works Classic of Filial Piety ( 孝經 ) and the Book of Rites ( 禮記 ). In the Classic of Filial Piety , Confucius (551–479  BCE ) says that "filial piety is the root of virtue and the basis of philosophy" and modern philosopher Fung Yu-lan describes filial piety as "the ideological basis for traditional [Chinese] society". For Confucius, filial piety is not merely a ritual outside respect to one's parents, but an inward attitude as well. Filial piety consists of several aspects. Filial piety

3078-417: The world consists of stable, three-dimensional objects, and their system of categories accurately mirrors reality's structure. Nyaya philosophy emphasizes the importance of universals, qualities, and relations in understanding the organization of the world. These foundational elements are believed to play essential roles in determining the phenomenological , causal, and logical organization of the world, playing

3135-457: Was based on direct experience of reality by eyes, ears, nose, touch and taste. Extraordinary perception included yogaja or pratibha (intuition), samanyalaksanapratyaksa (a form of induction from perceived specifics to a universal), and jnanalaksanapratyaksa (a form of perception of prior processes and previous states of a 'topic of study' by observing its current state). The Naiyyayika maintains two modes or stages in perception. The first

3192-453: Was said to have interrupted a man reading aloud the opening words of the then-banned and still-troubling Ezekiel 23 . Man: "Mortal, proclaim to Jerusalem her abominations..." Eliezer: "Why don't you go out and proclaim the abominations of your mother?" Plutarch's biography of Cicero notes that: Again, in a dispute with Cicero, Metellus Nepos asked repeatedly "Who is your father?" "In your case," said Cicero, "your mother has made

3249-483: Was taught by Confucius as part of a broad ideal of self-cultivation ( Chinese : 君子 ; pinyin : jūnzǐ ) toward being a perfect human being. Modern philosopher Hu Shih argued that filial piety gained its central role in Confucian ideology only among later Confucianists. He proposed that Confucius originally taught the quality of rén in general, and did not yet emphasize xiào as much. Only later Confucianists such as Tseng Tzu focused on xiào as

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