It is often remarked that Indian logic (IL) has no conception of necessity. But what kind of necessity is absent in this system? Logical necessity is presumably absent: the structure of the logical argument in IL is often given as a reason for this claim. However even a cursory understanding of IL illustrates an abiding attempt to formulate the idea of necessity. In Dharmakīrti's classification of inferences, one can detect the formal process of entailment in the inferences arising from class (...) inclusion. In Western philosophy, Leibniz's invocation of 'contingent necessity' as distinguished from the 'necessary necessity' is part of a tradition that finds value in the idea of contingent necessity. In contemporary philosophy, this has been championed by Armstrong, specifically in the context of understanding the necessity inherent in scientific laws. In IL, the analysis of 'invariable concomitance' (vyāpti) is of crucial importance and its definitions are very complex. This paper argues how vyāpti can be understood in terms of contingent necessity and also how the complex definitions can be interpreted as an attempt to define contingent necessity in terms of 'logical' necessity. (shrink)

The Ethics of Theorizing: the Problem:This paper examines the question of the ethics of theorizing with respect to the claim made by the authors that one, there is excessive dependence on theoretical structures produced in the West which employ terms that purport to be translations of non-Western concepts and two, that there is an asymmetry between the representation of the non-West by Western scholars and of the West by non-Western scholars. These questionsare embedded in the larger question of theoretical representation (...) itself. Guru argues that only theory can produce unified knowledge which the Dalit community at present, lacks. Thus the ‘empirical sudra’ must aspire to be like the ‘theoretical Brahmin’ and develop a theoretical understanding of his situation.The Question of Theory:I argue against the assumption that theory can out the inner experience of the Dalit. I further argue that modern understanding of theory in the West is a historical phenomenon dating back no further than the Scientific Revolution which separated theory from experience.On the Asymmetry of Representation:The distinction between ethical rightness and epistemological correctness drawn by Sarukkai is examined and found wanting. Finally, the question of the asymmetry of representation is put under the lens. I conclude that it is not a coherent notion. (shrink)

This paper attempts to revisit how ‘acquaintance’ could bring about belief and how belief becomes knowledge in our language system due to the credential undertaking of truth, justification, evidence, and causal or conceptual preservation. My quest in this paper is to interrogate belief and the cessation of belief (I call this the ‘death of belief’) from the perspective of the doxastic approach of externalism and internalism in the philosophy of language and philosophy of mind. I will attempt to make sense (...) of the nominal appeal (an approach that conserves the process of continuing belief through evidence and conceptualization) to both of these ideas in a sophisticated manner. The linguistic form of using words seems allied to the context sensitivity of the speakers involved in social practices. A tripartite structure pivots the model of linguistic belief, where minds are causally entrenched in a world that stimulates conceptual or internal states, representing how objectivity works. The entanglements of concepts with pictures hinge on conceptual prerequisites to impact the world. (shrink)

This inaugural handbook documents the distinctive research field that utilizes history and philosophy in investigation of theoretical, curricular and pedagogical issues in the teaching of science and mathematics. It is contributed to by 130 researchers from 30 countries; it provides a logically structured, fully referenced guide to the ways in which science and mathematics education is, informed by the history and philosophy of these disciplines, as well as by the philosophy of education more generally. The first handbook to cover the (...) field, it lays down a much-needed marker of progress to date and provides a platform for informed and coherent future analysis and research of the subject. -/- The publication comes at a time of heightened worldwide concern over the standard of science and mathematics education, attended by fierce debate over how best to reform curricula and enliven student engagement in the subjects There is a growing recognition among educators and policy makers that the learning of science must dovetail with learning about science; this handbook is uniquely positioned as a locus for the discussion. -/- The handbook features sections on pedagogical, theoretical, national, and biographical research, setting the literature of each tradition in its historical context. Each chapter engages in an assessment of the strengths and weakness of the research addressed, and suggests potentially fruitful avenues of future research. A key element of the handbook’s broader analytical framework is its identification and examination of unnoticed philosophical assumptions in science and mathematics research. It reminds readers at a crucial juncture that there has been a long and rich tradition of historical and philosophical engagements with science and mathematics teaching, and that lessons can be learnt from these engagements for the resolution of current theoretical, curricular and pedagogical questions that face teachers and administrators. (shrink)

This chapter explores how perspectives on science drawn from Indian experiences can contribute to the interface between history and philosophy of science (HPS) and science education (SE). HPS is encoded in science texts in the various presuppositions that underlie both the content and the way the content is presented. Thus, a deeper engagement with contemporary work in HPS will be of great significance to science teaching. By drawing on the notion of multicultural origins of science as well as redefining the (...) nature of science debate by invoking the Indian engagement with science, this chapter aims to make both HPS and SE more sensitive to other cultural understandings of science and scientific method. The last two sections describe ways of drawing on the Indian philosophical traditions that could be relevant for contemporary debates, such as constructivism and teaching critical thinking, in science education. (shrink)