Information is a notion of wide use and great intuitive appeal, and hence, not surprisingly, different formal paradigms claim part of it, from Shannon channel theory to Kolmogorov complexity. Information is also a widely used term in logic, but a similar diversity repeats itself: there are several competing logical accounts of this notion, ranging from semantic to syntactic. In this chapter, we will discuss three major logical accounts of information.

Beginning from some passages by Vācaspati Miśra and Bhāskararāya Makhin discussing the relationship between a crown and the gold of which it is made, this paper investigates the complex underlying connections among difference, non-difference, coreferentiality, and qualification qua relations. Methodologically, philological care is paired with formal logical analysis on the basis of ‘Navya-Nyāya Formal Language’ premises and an axiomatic set theory-based approach. This study is intended as the first step of a broader investigation dedicated to analysing causation and transformation in (...) non-difference. (shrink)

This article aims to follow the process of adoption of Navya-Nyāya techniques of cognitive analysis in the school of Vedic hermeneutics, Mīmāṃsā, in the sixteenth and the seventeenth centuries, in the larger context of the spread of these techniques in India. I shall argue that this process arises in Mīmāṃsā on the sidelines of the Advaita-Dvaita Vedānta controversy in South India, then subsequently flourishes in Varanasi. These techniques are adopted gradually and selectively, for not all the Mīmāṃsā thinkers choose to (...) use them. (shrink)

The commentary engages Hegel’s anxieties as discussed in Robert Pippin’s lead paper on the question of Western ‘modernity’ in early 19th century: how did we get there, to the ‘dissatisfactions of European high culture’, after all the promises of the teleology of world-spirit (ecclesia spiritualis) and hermeneutik that Hegel mapped in the inexorable march of history. More importantly, we ask how does the rest of the world – the non-European, non-modern regions – fare or compare? Where do they belong in (...) the larger scheme of the world historical picture (Weltbild)? Hegel was not blinded by the lure of a modernising West that he had created; rather, he valued the contributions of other civilizations to the growth of the West. At least references to India, China, or Asia at large, from Herder onwards, did not escape him. But this part of the story is left out from modern accounts. While he suggested turning the gaze toward the East could be instructive for the triumphalism of the West, he was not sanguine about the prospect of the East ever catching up with the West; imperializing the aliens might work. But his anxiety about the incomplete determinate subjectivity of the modern West was not assuaged. That Hegel flirted with the Orient in moments of disappear tells us something about how he both drew West’s attention to the hidden philosophies of the East—especially to Indian dialectical logic—and paved the way for the ‘Europeanisation of the Earth’ (in Heidegger’s cautionary adage on Husserl’s dictum). (shrink)