Kei Kataoka [5]Keiji Kataoka [1]
  1.  4
    Kumārila on Truth, Omniscience, and Killing: A Critical Edition of Mimamsa-Slokavarttika Ad 1.1.2 (Codanasutra).Kei Kataoka - 2011 - Verlag der Österreichischen Akademie der Wissenschaften.
    v. 1. A critical edition of Mimamsa-Slokavarttika ad 1.1.2 (Codanasutra) -- v. 2. An annotated translation of Mimamsa-Slokavarttika ad 1.1.2 (Codanasutra).
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  2. Jayanta on the Validity of Sacred Texts. Annotated English Translation and Study.Elisa Freschi & Kei Kataoka - 2012 - South Asian Classical Studies 161:1--55.
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  3.  12
    The MīmāmMsā Definition of PramanMa as a Source of New Information.Kei Kataoka - 2003 - Journal of Indian Philosophy 31 (1/3):89-103.
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    Horns in Dignāga’s Theory of Apoha.Kei Kataoka - 2016 - Journal of Indian Philosophy 44 (5):867-882.
    According to Dignāga, the word “cow” makes one understand all cows in a general form by excluding non-cows. However, how does one understand the non-cows to be excluded? Hattori answers as follows: “On perceiving the particular which is endowed with dewlap, horns, a hump on the back, and so forth, one understands that it is not a non-cow, because one knows that a non-cow is not endowed with these attributes.” Hattori regards observation of a dewlap, etc. as the cause of (...)
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    Dignāga, Kumārila and Dharmakīrti on the Potential Problem of Pramāṇa and Phala Having Different Objects.Kei Kataoka - 2016 - Journal of Indian Philosophy 44 (2):229-239.
    Following Dharmakīrti’s interpretation, PS I 9ab has been understood as stating a view common to both Sautrāntikas and Yogācāras, i.e. a view that self-awareness is the result of a means of valid cognition. It has also been understood that Dignāga accepts two different views attributed to Sautrāntikas with regard to pramāṇaphala: in PS ad I 8cd he regards the cognition of an external object as the result; in PS ad I 9ab–cd he alternatively presents another view that self-awareness is the (...)
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