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John Taber [14]John A. Taber [10]JohnA Taber [1]
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Profile: John Anderson Taber (University of New Mexico)
  1. John A. Taber (2004). Is Indian Logic Nonmonotonic? Philosophy East and West 54 (2):143-170.
    : Claus Oetke, in his "Ancient Indian Logic as a Theory of Non-monotonic Reasoning," presents a sweeping new interpretation of the early history of Indian logic. His main proposal is that Indian logic up until Dharmakirti was nonmonotonic in character-similar to some of the newer logics that have been explored in the field of Artificial Intelligence, such as default logic, which abandon deductive validity as a requirement for formally acceptable arguments; Dharmakirti, he suggests, was the first to consider that a (...)
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  2.  20
    John Taber (2010). Kumārila's Buddhist. Journal of Indian Philosophy 38 (3):279-296.
    The pūrvapakṣa of the Śūnyavāda chapter of Kumārila’s Ślokavārttika (vv. 10-63) is the longest continuous statement of a Buddhist position in that work. Philosophically, this section is of considerable interest in that the arguments developed for the thesis that the form ( ākāra ) in cognition belongs to the cognition, not to an external object, are cleverly constructed. Historically, it is of interest in that it represents a stage of thinking about the two-fold nature of cognition and the provenance of (...)
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  3.  14
    John Taber (2003). Dharmakīrti Against Physicalism. Journal of Indian Philosophy 31 (4):479-502.
  4.  12
    John A. Taber (2005). A Hindu Critique of Buddhist Epistemology: Kumārila on Perception: The "Determinatin of Perception" Chapter of Kumārila Bhaṭṭa's Ślokavārttika. Routledgecurzon.
    This is a translation of the chapter on perception by Kumarilabhatta's magnum opus, the Slokavarttika , which is one of the central texts of the Hindu response to the criticism of the logical-epistemological school of Buddhist thought. It is crucial for understanding the debates between Hindus and Buddhists about metaphysical, epistemological and linguistic questions during the classical period. In an extensive commentary, the author explains the course of the argument from verse to verse and alludes to other theories of classical (...)
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  5.  2
    John Taber (2001). Much Ado About Nothing: Kumārila, Śāntarakṣita, and Dharmakīrti on the Cognition of Non-Being. [REVIEW] Journal of the American Oriental Society 121 (1):72-88.
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  6.  34
    John A. Taber (1990). The Mīmāṃsā Theory of Self-Recognition. Philosophy East and West 40 (1):35-57.
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  7. John A. Taber & Kumåarila Bhaòtòta (2004). A Hindu Critique of Buddhist Epistemology Kumarila on Perception.
     
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  8. John Taber (1981). Reason, Revelation and Idealism in Sankara's Vedanta. Journal of Indian Philosophy 9:283.
     
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  9.  3
    John Taber (1992). What Did Kumārila Bhaṭṭa Mean by Svataḥ Prāmāṇya? Journal of the American Oriental Society 112 (2):204-221.
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  10.  12
    John Taber (2002). Mohanty on Śabdapramāna. Journal of Indian Philosophy 30 (2):161-190.
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  11.  5
    John A. Taber (1989). The Theory of the Sentence in Pūrva Mīmā Sā and Western Philosophy. Journal of Indian Philosophy 17 (4):407-430.
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  12.  34
    John A. Taber (1986). The Philosophical Evaluation of Religious Experience. International Journal for Philosophy of Religion 19 (1/2):43 - 59.
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  13.  19
    John A. Taber (1989). The Theory of the Sentence in Pūrva Mīmā $\Underset{\Raise0.3em\Hbox{$\Underset{\Raise0.3em\Hbox{\Smash{\Scriptscriptstyle\Cdot}$}}{M}$}}{M} " />Sā and Western Philosophy. [REVIEW] Journal of Indian Philosophy 17 (4).
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  14.  16
    John Taber (1981). Reason, Revelation and Idealism in Śa [(N)\Dot]\Dot Nkara's Vedānta. Journal of Indian Philosophy 9 (3):283-307.
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  15.  4
    John Taber, On Engaging Philosophically with Indian Philosophical Texts.
    This essay considers why English-speaking scholars have been inclined to engage Indian philosophical materials “philosophically,” as opposed to purely historically. That is to say, they have tended to ask questions about the philosophical significance and even validity of the theories they encounter in Indian philosophical writings, often approaching them critically in the way philosophers assess contemporary philosophical ideas. I first attempt to explain how this phenomenon has come about. Then I attempt to justify the philosophical approach to the study of (...)
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  16.  2
    John Taber (2001). The Significance of Kumarila's Philosophy. In Roy W. Perrett (ed.), Theory of Value. Garland 5--113.
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  17.  8
    Paul Jerome Croce, John A. Taber & George I. Mavrodes (1991). Book Reviews. [REVIEW] International Journal for Philosophy of Religion 29 (3):187-192.
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  18.  5
    John Taber (2000). In Memoriam Wilhelm Halbfass 1940–2000. Journal of Indian Philosophy 28 (5/6):425-427.
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  19.  2
    John Taber (1984). Fichte's Emendation of Kant. Kant-Studien 75 (1-4):442-459.
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  20. John Taber (1990). Book Review. [REVIEW] Journal of the American Oriental Society 110 (4):738-740.
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  21. John Taber (2002). Mohanty on śabdapramāNa. Journal of Indian Philosophy 30 (2):161-190.
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  22. John A. Taber (1985). Transformative Philosophy: A Study of Śaṅkara, Fichte, and Heidegger. Philosophy East and West 35 (4):445-447.
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  23. John A. Taber (1983). Transformative Philosophy a Study of Sankara, Fichte, and Heidegger. Monograph Collection (Matt - Pseudo).
     
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  24. JohnA Taber (1989). The Theory of the Sentence in P?Rva M?M? $$\Underset{\Raise0.3em\Hbox{$\Smash{\Scriptscriptstyle\Cdot}$}}{M}$$ S? And Western Philosophy. [REVIEW] Journal of Indian Philosophy 17 (4):407-430.
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  25. John Taber (1992). What Did Kumarilabhatta Mean by Svatah-Pramanya. Journal of the American Oriental Society 112 (2):204-221.
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