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  1. Nothing but Gold. Complexities in Terms of Non-difference and Identity. Part 3. Permanence, Properties Plexuses and Subtleties in Mutual Exclusion. [REVIEW]Alberto Anrò - 2022 - Journal of Indian Philosophy 50 (2):245-284.
    This paper investigates Vācaspati Miśra’s remarkably complex argumentative architecture in support of non-difference by means of a microsimulation model, the classical gold-crown case. A full range of positions, including instantaneism, transformative continuum, indeterminate common basis reference, difference and non-difference coordination, etc., is put under the scrutiny of the Vācaspati Miśra’s dialectic effort. The possibility of coexistence of multiple properties with a single referent is then formally explored. The analysis is carried out in compliance with the ‘Navya-Nyāya Formal Language’ extensional set-based (...)
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  • Philosophical Journey: Bridging the Gap.J. L. Shaw - 2019 - Journal of World Philosophies 4 (1):161-172.
    Throughout my philosophical journey, I have tried to bridge the gap between contemporary western philosophy and the analytical traditions of the Indian philosophical systems, especially Navya-Nyāya. Hence my aim has been to promote a dialogue between these two traditions where each can derive insights from the other. I have focused on new or better solutions to some contemporary problems of epistemology, philosophy of language, philosophy of mind, as well as global issues, and think Indian philosophy can be integrated with current (...)
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  • Navya-Nyāya on Subject–Predicate and Related Pairs.J. L. Shaw - 2010 - Journal of Indian Philosophy 38 (6):625-642.
    This paper focuses on the relevance of Indian epistemology and the philosophy of language to contemporary Western philosophy. Hence it discusses (1) how perceptual, inferential and verbal cognitions are related to the same object, (2) how to draw the distinction in meaning between transformationally equivalent sentences, such as ‘Brutus killed Caesar’ and ‘Caesar was killed by Brutus’, and (3) why the predicate-expression is to be considered as unsaturated but the subjectexpression as saturated. In order to answer these questions the Nyāya (...)
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  • On Perceiving Abs nces.Achille C. Varzi - 2022 - Gestalt Theory 44 (3):213-242.
    Can we really perceive absences, i.e., missing things? Sartre tells us that when he arrived late for his appointment at the café, he saw the absence of his friend Pierre. Is that really what he saw? Where was it, exactly? Why didn’t Sartre see the absence of other people who were not there? Why did other people who were there not see the absence of Pierre? The perception of absences gives rise to a host of conundrums and is constantly on (...)
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  • Thinking Negation in Early Hinduism and Classical Indian Philosophy.Purushottama Bilimoria - 2017 - Logica Universalis 11 (1):13-33.
    A number of different kinds of negation and negation of negation are developed in Indian thought, from ancient religious texts to classical philosophy. The paper explores the Mīmāṃsā, Nyāya, Jaina and Buddhist theorizing on the various forms and permutations of negation, denial, nullity, nothing and nothingness, or emptiness. The main thesis argued for is that in the broad Indic tradition, negation cannot be viewed as a mere classical operator turning the true into the false, nor reduced to the mainstream Boolean (...)
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  • A Grammarian’s View of Negation: Nāgeśa’s Paramalaghumañjūs.ā on Nañartha.John J. Lowe & James W. Benson - 2023 - Journal of Indian Philosophy 51 (1):49-75.
    The theory of negation developed in the grammatical-philosophical system of later Vyākaraṇa remains almost entirely unstudied, despite its close links with the (widely studied) approaches to negation found in other philosophical schools such as Nyāya and Mīmāṃsā, and despite its consequent importance for a comprehensive understanding of the theory of negation in ancient India. In this paper we present an edition, translation and commentary of the relevant sections of Nāgeśa’s _Paramalaghumañjūṣā_, a concise presentation by the final authority of the Pāṇinian (...)
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