ion and general ideas.” Compare Meinong, Über Möglichkeit und Wahrscheinlichkeit, p. 178: “Besonders geeignet sind vielmehr Begriffsgegenstände, wie uns deren etwa durch Definitionen gegeben werden. Das Dreick z.B., darin hatte der sicher nicht überrationalistische Locke gegen Berkeley und gegen viele Spätere) am Ende doch recht, ist als solches weder gleichseitig noch gleichschenklig, weder rechtwinklig noch schiefwinklig, noch das Gegenteil davon: es ist in diesen Hinsichten und noch in vielen anderen eben unbestimmt. Gegenstände dieser Art stehen in deutlichen Gegensatz zu solchen, die, wie wir deren oben zuerst betrachtet haben, in bezug auf alle wie immer gearteten Gegenstände bestimmt sind. Man kann solche Gegenstände mit Recht vollständig bestimmte nennen, Blaues, Dreieck und ihresgleichen dagegen unvollständig bestimmte.” 15Hume, A Treatise of Human Nature, [1739-40], edited by Selby-Bigge, second edition revised by Nidditch (Oxford: The Clarendon Press, 1978), p. 17.

Handbook of the history of logic

Using observations of the corona taken during the total solar eclipses of 2006 March 29 and 2008 August 1 in broadband white light and in narrow bandpass filters centered at Fe X 637.4 nm, Fe XI 789.2 nm, Fe XIII 1074.7 nm, and Fe XIV 530.3 nm, we show that prominences observed off the solar limb are enshrouded in hot plasmas within twisted magnetic structures. These shrouds, which are commonly referred to as cavities in the literature, are clearly distinct from the overlying arch-like structures that form the base of streamers. The existence of these hot shrouds had been predicted by model studies dating back to the early 1970s, with more recent studies implying their association with twisted magnetic flux ropes. The eclipse observations presented here, which cover a temperature range of 0.9 to 2 ×106 K, are the first to resolve the long-standing ambiguity associated with the temperature and magnetic structure of prominence cavities.

/pdf/total-solar-eclipse-observations-of-hot-prominence-shrouds-47jicnamsr.pdf

Total solar eclipse observations of hot prominence shrouds

In this book, Phillips gives an overview of the contribution of Nyaya--the classical Indian school that defends an externalist position about knowledge as well as an internalist position about justification. Nyaya literature extends almost two thousand years and comprises hundreds of texts, and in this book, Phillips presents a useful overview of the under-studied system of thought. For the philosopher rather than the scholar of Sanskrit, the book makes a whole range of Nyaya positions and arguments accessible to students of epistemology who are unfamiliar with classical Indian systems.

Epistemology in Classical India: The Knowledge Sources of the Nyaya School

This comprehensive account of the concept and practices of deduction is the first to bring together perspectives from philosophy, history, psychology and cognitive science, and mathematical practice. Catarina Dutilh Novaes draws on all of these perspectives to argue for an overarching conceptualization of deduction as a dialogical practice: deduction has dialogical roots, and these dialogical roots are still largely present both in theories and in practices of deduction. Dutilh Novaes' account also highlights the deeply human and in fact social nature of deduction, as embedded in actual human practices; as such, it presents a highly innovative account of deduction. The book will be of interest to a wide range of readers, from advanced students to senior scholars, and from philosophers to mathematicians and cognitive scientists.

The Dialogical Roots of Deduction: Historical, Cognitive, and Philosophical Perspectives on Reasoning

Research on persuasive evidence types has been limited to Western cultures. Because Western systems of thought are claimed to be fundamentally different from Eastern systems of thought, the persuas...

/pdf/persuasive-evidence-in-india-an-investigation-of-the-impact-18wpqnvse4.pdf

Persuasive Evidence in India: An Investigation of the Impact of Evidence Types and Evidence Quality

L'intention principale de l'A. est de montrer qu'il existe une relation significative entre les theories indiennes de la preuve et la deduction, en particulier les exemples les plus anciens de ce que l'on appelle la logique indienne. L'A. affirme qu'il existe des liens a la fois sur le plan de l'objet et sur le plan theorique. Il est necessaire de revoir les theories qui assimilent les formes anciennes de logique ancienne et la logique occidentale classique, en particulier la doctrine aristotelicienne du syllogisme

Ancient Indian logic as a theory of non-monotonic reasoning

Remarks on the interpretation of nāgārjuna's philosophy

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”,

Indian logic and Indian syllogism

The paper explores the extent to which one of the most cited passages in the Western literature on Madhyamaka furnishes a solid basis for particular interpretations regarding the author of the Mūlamadhyamakakārikās. On the one hand it is attempted to show that MMK 24.18 harmonizes well with an exegesis according to which the creator of the concerned work propagated a view that could be labelled by the designation ‘Metaphysical Illusionism’. On the other hand particular features pertaining to natural language and linguistic communication in general are explored in order to a) account for methodological principles as well as limitations to which exegetical undertakings in the pertinent matter are subject and b) to provide an explanation for certain characteristics of Nāgārjuna’s philosophy.

On MMK 24.18

Purpose of the article is to provide support for the contention that two fundamental treatises representing the teaching of Madhyamaka, viz. the Mūlamadhyamakakārikās and the Vigrahavyāvartanī, were designed to establish and justify a metaphysical tenet claiming that no particulars of any kind can exist on some level of final analysis and that this was the only primary concern of those works. Whereas the former text is in the first place dedicated to providing proofs of the central metaphysical thesis the major objective of the second treatise lies in a defense of the claim against possible objections. A correlate of this view regarding the content of those two works is on the one hand that the philosophy of the founder of the Madhyamaka-school essentially consists in a metaphysical teaching implying a radical rejection of a stance propagated in earlier Buddhist schools according to which objects of ordinary experience could be reduced to or explained by the existence of other sorts of particulars that can be theoretically postulated. On the other hand the exegesis advocated in the article implies that theorems pertaining to the nature of language or the relationship between language and non-linguistic reality are not at all a predominant issue in the pertinent texts and presumably were not a major matter of concern of early Madhyamaka in general. Accordingly matters pertaining to questions of semantics attain relevance at best in the form of objective consequences which the metaphysical doctrine might entail. The paper focuses on the second chapter of the Mūlamadhyamakakārikās as well as the segment of the Vigrahavyāvartanī which deals with the first major problem, represented by the verses 1–4 and 21–29. The reason is that a detailed and thoroughgoing investigation of these two textual passages is suited to disprove a contention voiced by Western scholars who suppose that the teaching of the founder of Madhyamaka embodies a particular claim pertaining to the relationship between language and non-linguistic reality.

Two Investigations on the Madhyamakakārikās and the Vigrahavyāvartanī

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