As is well known, foundations of the Nyaya Tradition were laid down by the famous Nyaya Sutras compiled by Gautamacarya, and later on a full fledged growth is explicitly seen in the tradition starting from Gangesa Upadhyaya's Tattvacintamani, though the seeds of it seem to have been sown by Udayanacarya. This is how the entire traditions falls, as is well known, into two main segments knwon as the Pracina Nyaya and the Navya Nyaya.
It is argued that is is continuation of the Pracina Nyaya in more elaborated, enlarged and proliferated form, having the same umbilical cord running through both the traditions, and the same-veins and arteries of the methodological and technical-considerations. However, a critical examination can be undertaken to investigate the tenability of the above mentioned argument.
Although both the Pracina-nyaya as well as the navya nyaya can be said to be interested in reconstruction, just from this it does not follow that each one of them was interested in the same kind of reconstruction. On the one hand there is no complete cleavage between the Pracina and the Navya Nyaya, nonetheless there is an important shift on the other; and this shift makes the Navya Nyaya to bear its own name so propely and appropriately.