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  1. Goran Kardaš (2015). Some (Critical) Remarks on Priest's Dialetheist Reading of Nagarjuna. European Journal of Analytic Philosophy 11 (2):35--49.
    Graham Priest in collaboration with J. Garfield and Y. Deguchi (henceforth: DGP) wrote several articles and responses arguing that the Buddhist philosopher Nagarjuna was a dialetheist thinker, i.e. that he not just identified and exposed certain contradictions but that he embraced it. These contradictions, according to DGP, always occur ``at the limits of thought'' i.e. when a certain view at the same time transcends the limit (``transcendence'') and is within that limit (``closure''). In Nagarjuna's case, these limital contradictions arise at (...)
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  2.  3
    Nenad Miščević (2015). Hegel's Dialectics: Logic, Consciousness and History. European Journal of Analytic Philosophy 11 (2):21--34.
    Graham Priest has brilliantly analyzed Hegel's dialectics, as far as its logical and abstract ontological (metaphysical) structure goes, and has successfully related it to his own logically sophisticated dialethism. After briefly reminding the reader of his account, the paper turns to the other, not purely logical side of Hegel's dialectics, and points to his strategy of bringing together ontological, anthropological and historical matters together with the logical structure, in a manner quite foreign to analytic tradition. It concludes with the proposal (...)
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  3. Edi Pavlović (2015). Translating a Suppes-Lemmon Style Natural Deduction Into a Sequent Calculus. European Journal of Analytic Philosophy 11 (2):79--88.
    This paper presents a straightforward procedure for translating a Suppes-Lemmon style natural deduction proof into an LK sequent calculus. In doing so, it illustrates a close connection between the two, and also provides an account of redundant steps in a natural deduction proof.
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  4.  4
    Graham Priest (2015). Speaking of the Ineffable, East and West. European Journal of Analytic Philosophy 11 (2):6--20.
    There is a phenomenon that often arises when a philosophy argues that there are limits to thought/language, and tries to justify this view by giving reasons as to why there are things about which one cannot think/talk---in the process appearing to give the lie to the claim. I will be concerned with that phenomenon. We will look at some of philosophies that fall into this camp (those of Wittgenstein, Heidegger, and Mahayana Buddhism). We will then see that Buddhist philosophy has (...)
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  5. Zvonimir Šikić (2015). On Probable Conditionals. European Journal of Analytic Philosophy 11 (2):50--55.
    We compare supports $A\uparrow B$ (i.e. $pr(B| A)> pr(B)$) with conditionals $A\rightarrow B$ and prove that the basic properties of supports are exactly the opposite to those of conditionals.
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  6.  1
    Berislav Žarnić (2015). A Social Pragmatic View on the Concept of Normative Consistency. European Journal of Analytic Philosophy 11 (2):56--78.
    The programmatic statement put forward in von Wright's last works on deontic logic introduces the perspective of logical pragmatics, which has been formally explicated here and extended so to include the role of norm-recipient as well as the role of norm-giver. Using the translation function from the language of deontic logic to the language of set-theoretical approach, the connection has been established between the deontic postulates, on one side, and the perfection properties of the norm-set and the counter-set, on the (...)
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  7.  39
    Antti Keskinen, Jani Hakkarainen & Markku Keinänen (2015). Concrete Universals and Spatial Relations. European Journal of Analytic Philosophy 11 (1):57-71.
    According to strong immanent realism, proposed for instance by David M. Armstrong, universals are concrete, located in their instances. E.J. Lowe and Douglas Ehring have presented arguments to the effect that strong immanent realism is incoherent. Cody Gilmore has defended strong immanent realism against the charge of incoherence. Gilmore’s argument has thus far remained unanswered. We argue that Gilmore’s response to the charge of incoherence is an ad hoc move without support independent of strong immanent realism itself. We conclude that (...)
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