The Nyaya School of Philosophy and its Theory of Justice

Gautama is credited with founding the Nyaya School of Philosophy, which is one of the six orthodox schools of Indian philosophy.

Dharma is the central concept of the Nyaya School's theory of justice. Dharma refers to the moral and ethical principles that govern human conduct and social order.

The Nyaya School recognizes four sources of dharma: Vedas (sacred texts), Smritis (legal texts), Sadachara (customary practices), and Atman (inner conscience).

The Nyaya School believes that the state has a multifaceted role in upholding dharma. It should enforce dharma through laws and punishments, promote dharma through education and moral guidance, and protect dharma from external threats and influences.

Nyaya, in the Nyaya School of Philosophy, primarily refers to logic and reasoning. It is a system of formal logic that aims to establish principles of valid reasoning and argumentation.

Pramanas, in the Nyaya School's epistemology, are sources of valid knowledge. They are means through which reliable and true knowledge can be acquired.

Comparison is not considered a Pramana in the Nyaya School's theory of knowledge. The four Pramanas recognized by the Nyaya School are Perception, Inference, Testimony, and Non-apprehension.

The Nyaya School holds that dharma is superior to artha (material prosperity). While artha is important for human well-being, it should not be pursued at the expense of dharma.

Purushartha refers to the four goals of human life according to the Nyaya School: Dharma (righteousness), Artha (material prosperity), Kama (pleasure), and Moksha (liberation).

Jnana (knowledge) is not considered a Purushartha in the Nyaya School. The four Purusharthas are Dharma, Artha, Kama, and Moksha.

The Nyaya School upholds the concept of free will and individual responsibility. It believes that humans have the ability to make choices and are accountable for the consequences of their actions.

The Nyaya School does not advocate for the abolition of social hierarchies but believes in the possibility of social mobility. It encourages individuals to strive for upward mobility based on their merit and virtuous actions.

The Nyaya School believes that punishment should serve multiple purposes: retribution, deterrence, and reformation. It recognizes the need for both retributive justice to address the harm caused by the crime and rehabilitative justice to prevent future offenses.

The Nyaya School does not provide a comprehensive theory of distributive justice. It primarily focuses on individual dharma and the consequences of one's actions, rather than addressing the broader issue of resource allocation in society.

The ultimate goal of human existence, according to the Nyaya School, is to fulfill one's dharma and attain moksha. Moksha is the state of liberation from the cycle of birth, death, and rebirth, and it is achieved through righteous conduct, self-realization, and the eradication of ignorance.