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  1. (Close) the Door, the King (Is Going): The Development of Elliptical Resolution in Bhāṭṭa Mīmāṃsā.Malcolm Keating - 2017 - Journal of Indian Philosophy 45 (5):911-938.
    This paper examines three commentaries on the Śabdapariccheda in Kumārila Bhaṭṭa’s Ślokavārttika, along with the the seventeenth century Bhāṭṭa Mīmāṃsā work, the Mānameyodaya. The focus is the Mīmāṃsā principle that only sentences communicate qualified meanings and Kumārila’s discussion of a potential counter-example to this claim–single words which appear to communicate such content. I argue that there is some conflict among commentators over precisely what Kumārila describes with the phrase sāmarthyād anumeyetvād, although he is most likely describing ellipsis completion through arthāpatti. (...)
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  • How Can the Word “Cow” Exclude Non-cows? Description of Meaning in Dignāga’s Theory of Apoha.Kiyotaka Yoshimizu - 2017 - Journal of Indian Philosophy 45 (5):973-1012.
    Dignāga’s theory of semantics called the “theory of apoha ” has been criticized by those who state that it may lead to a circular argument wherein “exclusion of others” is understood as mere double negation. Dignāga, however, does not intend mere double negation by anyāpoha. In his view, the word “cow” for instance, excludes those that do not have the set of features such as a dewlap, horns, and so on, by applying the semantic method called componential analysis. The present (...)
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  • Horns in Dignāga’s Theory of apoha.Kei Kataoka - 2016 - Journal of Indian Philosophy 44 (5):867-882.
    According to Dignāga, the word “cow” makes one understand all cows in a general form by excluding non-cows. However, how does one understand the non-cows to be excluded? Hattori answers as follows: “On perceiving the particular which is endowed with dewlap, horns, a hump on the back, and so forth, one understands that it is not a non-cow, because one knows that a non-cow is not endowed with these attributes.” Hattori regards observation of a dewlap, etc. as the cause of (...)
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