Analytical Philosophy in Comparative Perspective : by Bimal K. Matilal, Jaysankar Lal Shaw

By Bimal K. Matilal, Jaysankar Lal Shaw

We're thankful to the authors who wrote papers especially for this quantity and kindly gave their permission for printing them jointly. None of those papers seemed at any place ahead of. Our detailed thank you are as a result first six authors who kindly spoke back to our request and agreed to hitch this new enterprise which we're calling 'comparative viewpoint' in ana­ lytical philosophy. within the introductory essay sure salient issues from each one paper were famous purely to teach how 'com­ parative point of view' could upload to, and be built-in with, mod­ ern philosophical dialogue within the analytic culture. desire­ much less to assert, any mistake, attainable mis-attribution or misrepresentation of the perspectives of the unique authors of the papers (appearing within the stated introductory essay) is fullyyt the accountability of the writer of that essay. the writer apologizes if there was such accidental misrepresenta­ tion and insists that the readers may still rely on the orig­ inal papers themselves for his or her personal realizing. For typo­ graphical difficulties it has no longer continuously been attainable to exploit the symbols initially utilized by the authors, yet care has been taken to exploit the correct alternative for every of them.

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Additional resources for Analytical Philosophy in Comparative Perspective : Exploratory Essays in Current Theories and Classical Indian Theories of Meaning and Reference

Example text

11 Mistranslation and Misunderstanding Qf nyaya in Modern Discussion Daye approaches the problem of interpretation from a different point of view. He criticizes our usual practice of translating "anumana" as 'inference' (as well as "pratyaksa" as 'perception'), and argues that such a practice may mislead the non-Sanskritists into believing that anumana (either svartha or parartha) is something derived from a properly formulated deductive schema. In his critique he tries to underline the difference between a deductive schema and an anumana in the Buddhist (or even Nyaya) sense.

Since an atomic sentence a E L. for every n then the theorem holds for atomic sentences of 2 We suppose that it holds for a 1, • • • , ak in L. +1. To deal with this case we must define the relation R. Now R may be a relation between modals of any level but it suffices to assume that it has already been defined for classes of models for Lmc. and that it will later be defined for classes of models for L m > •• Let R be the following relation: R holds between Mn ~ +1 and the classes A1, ••• , Ak of models of L.

Are sentences of £! then bal ••. an is also;a sentence of 2. A propositional language 2 can be given an intensional interpretation in the following way: we define what I called in [5, p. 25] an indexical model (but will here call an intensional model) for 2 as a pair (W,V) in which W is a set of indices (this seems the most neutral term but they can be called possible worlds). Unlike the 55 models of the previous section, V assigns values to all the symbols of £! and not just the atomic sentences.

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