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  1. Akihiko Akamatsu (1999). The Two Kinds of anumĀNa in Bhartrhari's VĀkyapadĪya. Journal of Indian Philosophy 27 (1/2):17-22.
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  2. Ashok Aklujkar (2004). Can the Grammarians'Dharma Be a Dharma for All? Journal of Indian Philosophy 32 (5-6):687-732.
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  3. Ashok Aklujkar (2001). The Word is the World: Nondualism in Indian Philosophy of Language. Philosophy East and West 51 (4):452-473.
    The meanings in which the word "word" can be taken, the interpretations that the relevant meanings would necessitate of the "word-equals-world" thesis, and the extent to which Bhartṛhari can be said to be aware of or receptive to these interpretations are considered. The observation that more than one interpretation would have been acceptable to Bhartṛhari naturally leads to a discussion of his notion of truth, his perspectivism, and his understanding of the nature of philosophizing as an activity in which language (...)
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  4. Emilie Aussant (2007). A Case of Vyākaraṇic Oxymoroṇ: The Notion of Anvarthasaṃjñā. [REVIEW] Journal of Indian Philosophy 35 (2):133-147.
    The anvartha-saṃjñā compound associates two contradictory terms: anvartha, which means “[used] in conformity with his [etymological/first] meaning”, and saṃjñā which implies the idea of a convention; it therefore appears to be quite intriguing. The question is: is it relevant to focus on this contradiction or is it only a false problem? The aim of this paper is to answer the above question and this implies to grasp somewhat better the use of this notion by the Pāṇinian grammarians. To do so, (...)
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  5. Chien-Hsing Ho (forthcoming). Meaning, Understanding, and Knowing-What: An Indian Grammarian Notion of Intuition (Pratibha). Philosophy East and West.
    For Bhartrhari, a fifth-century Indian grammarian-philosopher, all conscious beings—beasts, birds and humans—are capable of what he called pratibha, a flash of indescribable intuitive understanding such that one knows what the present object “means” and what to do with it. Such an understanding, if correct, amounts to a mode of knowing that may best be termed knowing-what, to distinguish it from both knowing-that and knowing-how. This paper attempts to expound Bhartrhari’s conception of pratibha in relation to the notions of meaning, understanding, (...)
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  6. Chien-Hsing Ho (2006). Saying the Unsayable. Philosophy East and West 56 (3):409-427.
    A number of traditional philosophers and religious thinkers advocated an ineffability thesis to the effect that the ultimate reality cannot be expressed as it truly is by human concepts and words. However, if X is ineffable, the question arises as to how words can be used to gesture toward it. We can't even say that X is unsayable, because in doing so, we would have made it sayable. In this article, I examine the solution offered by the fifth-century Indian grammarian-philosopher (...)
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