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  1. Jay Garfield & Arindam Chakrabarti (2013). Remembering Daya Krishna and G. C. Pande: Two Giants of Post-Independence Indian Philosophy. Philosophy East and West 63 (4):458-464.
    Daya Krishna(Photo courtesy of Jay Garfield)Govind Chandra Pande(Photo courtesy of his daughter amita sharma)Daya Krishna was the public face of Indian philosophy in the first half-century after Indian independence. Nobody on the Indian scene in that period came close to him in influence or in contribution to the profession. Nobody else in the world thought as hard or as fruitfully about the relation of Indian philosophy to that of the rest of the world, and nobody else dared to think as (...)
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  2. Arindam Chakrabarti (2011). Troubles with a Second Self: The Problem of Other Minds in 11th Century Indian and 20th Century Western Philosophy. ARGUMENT 1 (1):23-35.
    In contemporary Western analytic philosophy, the classic analogical argument explaining our knowledge of other minds has been rejected. But at least three alternative positive theories of our knowledge of the second person have been formulated: the theory-theory, the simulation theory and the theory of direct empathy. After sketching out the problems faced by these accounts of the ego’s access to the contents of the mind of a “second ego”, this paper tries to recreate one argument given by Abhinavagupta (Shaiva philosopher (...)
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  3. Mark Siderits, Tom Tillemans & Arindam Chakrabarti (eds.) (2011). Apoha: Buddhist Nominalism and Human Cognition. Columbia University Press.
    Writing from the vantage points of history, philosophy, and cognitive science, the contributors to this volume clarify the nominalist apoha theory and explore the relationship between apoha and the scientific study of human cognition.
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  4. Arindam Chakrabarti (2009). I Am Told by an Expert, Therefore I Know : Transmission of Knowledge (Pramaa) by Testimony in Classical Indian and Contemporary Western Epistemology. In M. T. Stepani͡ant͡s (ed.), Knowledge and Belief in the Dialogue of Cultures. Council for Research in Values and Philosophy.
     
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  5. Arindam Chakrabarti (2008). Mananera Madhu. Gāṅacila.
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  6. Arindam Chakrabarti (2008). Modern South Asia and South East Asia. In Ninian Smart (ed.), World Philosophies. Routledge.
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  7. Arindam Chakrabarti (2006). The Concepts Ofjnana, Prama and Aprama. In Pranab Kumar Sen & Prabal Kumar Sen (eds.), Philosophical Concepts Relevant to Sciences in Indian Tradition. Distributed by Motilal Banarsidass. 1--145.
     
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  8. P. F. Strawson, Arindam Chakrabarti & Matthias Wille (2006). B. Referate Uber Fremdsprachige Neuerscheinungen-Universals, Concepts And Qualities: New Essays on the Meaning of Predicates. Philosophischer Literaturanzeiger 59 (3):322.
     
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  9. Arindam Chakrabarti (2005). Adhunikapratīcyapramāṇamīmāṃsā. Rāṣṭriyasaṃskr̥tavidyāpīṭham.
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  10. Arindam Chakrabarti (2004). Seeing Without Recognizing? More on Denuding Perceptual Content. Philosophy East and West 54 (3):365-367.
  11. Arindam Chakrabarti (2003). Perception, Apperception and Non-Conceptual Content. In Perspectives on Consciousness. New Delhi: Munshiram Manoharlal.
  12. Arindam Chakrabarti (2003). Perspectives on Consciousness. New Delhi: Munshiram Manoharlal.
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  13. Arindam Chakrabarti (2001). Introduction. Philosophy East and West 51 (4):449-451.
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  14. Arindam Chakrabarti (2001). Reply to Stephen Phillips. Philosophy East and West 51 (1):114-115.
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  15. Arindam Chakrabarti (2001). Truth, Recognition of Truth, and Thoughtless Realism. The Proceedings of the Twentieth World Congress of Philosophy 2001:41-59.
    Witnessing the fate of the various definitions of truth, Donald Davidson has recently called the very drive to define truth a “folly.” Before him, Kant and Frege had given independent arguments why a general definition of truth is impossible. After a quick summary of their arguments, I recount several reasons that Gangeśa gave for not counting truth as a genuine natural universal. I argue that in spite of defining truth as a feature of personal and ephemeral awareness episodes, the Nyāya (...)
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  16. Arindam Chakrabarti (2000). Against Immaculate Perception: Seven Reasons for Eliminating Nirvikalpaka Perception From Nyāya. Philosophy East and West 50 (1):1-8.
    Besides seeing a rabbit or seeing that the rabbit is grayish, do we also sometimes see barely just the particular animal (not as an animal or as anything) or the feature rabbitness or grayness? Such bare, nonverbalizable perception is called "indeterminate perception" (nirvikalpaka pratyakṣa) in Nyāya. Standard Nyāya postulates such pre-predicative bare perception in order to honor the rule that awareness of a qualified entity must be caused by awareness of the qualifier. After connecting this issue with the Western debate (...)
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  17. Arindam Chakrabarti (2000). Denying Existence: The Logic, Epistemology and Pragmatics of Negative Existenials and Fictional Discourse. Philosophical and Phenomenological Research 61 (1):233-235.
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  18. Bina Gupta, Purushottama Bilimoria, Arindam Chakrabarti, David Carr, Eliot Deutsch, Lester Embree, Amedeo Giorgi, Gereon Kopf, Rudolph A. Makkreel, Joseph Margolis, J. N. Mohanty, Günther Patzig, Stephen Philips, Tom Rockmore, Christina Schües, Mark Siderits, David Woodruff Smith & Donn Welton (2000). The Empirical and the Transcendental: A Fusion of Horizons. Rowman & Littlefield Publishers.
    In this work, a distinguished international group of philosophers offers critical assessments of eminent philosopher J. N. Mohanty's work on phenomenology and Indian philosophy. The concluding chapter by Mohanty responds to the critics and contains his assessment of his own philosophical position.
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  19. Arindam Chakrabarti (1995). Sleep-Learning or Wake-Up Call?: Can Vedic Sentences Make Us Aware of Brahman? In Sibajiban Bhattacharyya & Ashok Vohra (eds.), The Philosophy of K. Satchidananda Murty. Distributed by Indian Book Centre. 157.
     
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  20. Arindam Chakrabarti (1994). Review: Review Essays: Testimony: A Philosophical Study. [REVIEW] Philosophy and Phenomenological Research 54 (4):965 - 972.
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  21. Arindam Chakrabarti (1994). Testimony. Philosophy and Phenomenological Research 54 (4):965-972.
  22. Arindam Chakrabarti (1994). Telling as Letting Know. In A. Chakrabarti & B. K. Matilal (eds.), Knowing From Words. Kluwer. 99--124.
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  23. Arindam Chakrabarti (1994). The Dark Mother Flying Kites: Sri Ramakrishna's Metaphysic of Morals. [REVIEW] Sophia 33 (3):14-29.
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  24. Arindam Chakrabarti & Bimal Krishna Matilal (1994). Knowing From Words Western and Indian Philosophical Analysis of Understanding and Testimony.
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  25. Arindam Chakrabarti (1992). Bimal Krishna Matilal, 1935-1991. Philosophy East and West 42 (3):395-396.
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  26. Arindam Chakrabarti (1992). Individual and Collective Pride. American Philosophical Quarterly 29 (1):35 - 43.
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  27. Arindam Chakrabarti (1992). Idealist Refutations of Idealism. Idealistic Studies 22 (2):93-106.
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  28. Arindam Chakrabarti (1992). I Touch What I Saw. Philosophy and Phenomenological Research 52 (1):103-116.
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  29. Arindam Chakrabarti (1992). On Knowing by Being Told. Philosophy East and West 42 (3):421-439.
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  30. Arindam Chakrabarti (1989). Sentence-Holism, Context-Principle and Connected-Designation Anvitabhidhāna: Three Doctrines or One? [REVIEW] Journal of Indian Philosophy 17 (1):37-41.
  31. Arindam Chakrabarti (1988). The End of Life: A Nyāya-Kantian Approach to the Bhagavadgītā. [REVIEW] Journal of Indian Philosophy 16 (4):327-334.
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  32. Arindam Chakrabarti (1982). Our Talk About Nonexistents.
     
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  33. Arindam Chakrabarti (1980). Book Review. [REVIEW] Journal of Indian Philosophy 8 (4):401-407.
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  34. Arindam Chakrabarti (1980). N. S. Junankar, "Gautama: The Nyaya Philosophy". [REVIEW] Journal of Indian Philosophy 8:401.
     
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