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The main part of the book consists of a collection of ten articles which have been written by various authors on different issues of what is commonly called “Indian Logic”. Apart from a short preface (pp. vii–ix), the book also contains an extensive introduction (pp. 1–25) and a bibliography of primary and secondary literature on “Indian Logic” (pp. 216–221). The ten chapters of the main part of the book represent reprints of earlier published articles or excerpts from books: 1. Henry T. Colebrooke (1824), ‘The Philosophy of the Hindus: On the Nyāya and Vaiśes.ika Systems’ (pp. 26–58), 2. Max Muller (1853), ‘On Indian Logic’ (pp. 59–74), 3. H.N. Randle (1924), ‘A Note on the Indian Syllogism’ (pp. 75–92), 4. Stanislaw Schayer (1932–1933), ‘Studies in Indian Logic’ (translated by Joerg Tuske) (pp. 93–101), 5. Stanislaw Schayer (1933), ‘On the Method of Research into Nyāya’ (translated by Joerg Tuske) (pp. 102– 109), 6. Daniel H.H. Ingalls (1955), ‘Logic in India’ (pp. 110–116), 7. I.M. Bochenski (1956), ‘The Indian Variety of Logic’ (pp. 117–150), 8. J.F. Staal (1973), ‘The Concept of Paks.a in Indian Logic’ (pp. 151–161), 9. Sibajiban Bhattacharyya (1987) ‘Some Aspects of the Navya-Nyāya Theory of Inference’ (pp. 162–182), 10. Bimal Krishna Matilal (1998), ‘Introducing Indian Logic’ (pp. 183–215). On the one hand, the book is meant as an introduction into the area of “Indian Logic” as well as a survey about Western research in this field comprising a period of more than 150 years. In these respects the “Reader” can be usefully employed by both specialists and non-specialists in order to obtain a fairly accurate picture about the domain. In particular one must welcome the fact that two important articles by St. Schayer have been made accessible to English speaking readers. On the other hand, it appears that the editor has also something else as his aim: To combat the cliche of a fundamental disparity between the Eastern and the Western philosophies inasmuch as, whereas philosophy in the West “looks outward”,
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