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  1.  77
    The Nyāya-Vaiśeṣika theory of universals.Kisor Chakrabarti - 1975 - Journal of Indian Philosophy 3 (3-4):363-382.
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  2.  81
    Some comparisons between Frege's logic and navya-nyaya logic.Kisor Kumar Chakrabarti - 1976 - Philosophy and Phenomenological Research 36 (4):554-563.
  3. Universal Premise in Early Nyāya.Kisor Kumar Chakrabarti - 2016 - Journal of Indian Philosophy and Religion 21:158-175.
    Indian logic is mainly devoted to the study of nyaya the logical structure of which is analogous to that of a categorical syllogism. In a nyaya it is inferred that since the probans (similar to the middle term) is pervaded by or never exists without the probandum (similar to the major term) and since the probans belongs to the inferential subject (similar to the minor term), the probandum belongs to the inferential subject. Many modern scholars hold that in early Indian (...)
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  4.  12
    Definition and Induction: A Historical and Comparative Study.Kisor Kumar Chakrabarti - 1995 - University of Hawaii Press.
    Definition is an important scientific and philosophical method. In all kinds of scientific and philosophical inquiries definition is provided to make clear the characteristics of the things under investigation. Definition in this sense, sometimes called real definition, should state the essence of the thing defined, according to Aristotle. In another (currently popular) sense, sometimes called nominal definition, definition explicates the meaning of a term already in use in an ordinary language or the scientific discourse or specifies the meaning of a (...)
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  5.  69
    Nyāya’s Response to Skepticism.Kisor Kumar Chakrabarti - 2021 - International Journal for the Study of Skepticism 12 (1):72-89.
    The classical Indian school called Nyāya (literally “logic” or “right reasoning”), is arguably the leading anti-skeptical tradition within all of Indian philosophy. Defending a realist metaphysics and an epistemology of “knowledge sources” (pramāṇa), its responses to skepticism are often appropriated by other schools of thought. This paper examines its responses to skeptical arguments from dreams, from “the three times,” from justificatory regress, and over the problem of induction.
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  6. Toward dualism: The Nyaya-Vaisesika way.Kisor Kumar Chakrabarti & Chandana Chakrabarti - 1991 - Philosophy East and West 41 (4):477-491.
  7.  47
    (1 other version)The svabhāvahetu in dharmakīrti's logic.Kisor Kumar Chakrabarti - 1987 - Philosophy East and West 37 (4):392-401.
  8.  34
    The Nyaya View of Definition.Kisor Kumar Chakrabarti - 2017 - Journal of Indian Philosophy and Religion 22:127-169.
    A Nyaya definition the major purpose of which is efficient use of words and avoiding ambiguities and errors, is the statement of a unique feature that belongs to each definiendum and nothing else so that there is none of the three faults of overcoverage, undercoverage and failure to belong to any definiendum. There should be no circularity that is of three kinds, self-dependence (where the definiendum appears in the definiens); mutual dependence (where the definiendum and the definiens are used in (...)
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  9.  45
    The Self, Karma and Rebirth.Kisor Kumar Chakrabarti & Tommi Lethonen - 2020 - Journal of Indian Philosophy and Religion 25:3-63.
    The paper has two main parts. The first part is devoted to the traditional Hindu viewpoint on the existence and permanence of the self as an immaterial substance. Various arguments offered by Hindu philosophers against the materialist view that the body is the self as well as arguments against the Buddhist view of the self as a stream of constantly changing states are discussed critically with reference to recent philosophical perspectives. The second part is devoted to the doctrine of karma (...)
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  10.  15
    AAtmatattvaviveka (Analysis of the Nature of the Self) An Annotated Translation.Kisor K. Chakrabarti - 2015 - Journal of Indian Philosophy and Religion 20:164-179.
    In the Buddhist view there can be no affirmation without negation and positive universals that in the Nyaya view are independent and eternal common characters shared by all members of a natural class should be replaced by difference from others that is a negative entity and a non-entity, e.g. what is meant by a cow is not that it is possessed of cow-ness but that it is not a non-cow. Udayana points out that cognition of a negative entity presupposes cognition (...)
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  11.  16
    An Annotated Translation of Udayana's Ātmatattvaviveka.Kisor Chakrabarti - 2007 - Journal of Indian Philosophy and Religion 12:147-160.
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  12.  27
    An Annotated Translation of Udayana's Atmatattvaviveka.Kisor Kumar Chakrabarti - 2008 - Journal of Indian Philosophy and Religion 13:131-136.
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  13.  20
    (2 other versions)An Annotated Translation of Udayana's AATMATATTVAVIVEKA.Kisor Kumar Chakrabarti - 2011 - Journal of Indian Philosophy and Religion 16:174-179.
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  14.  11
    An Annotated Translation of Udayana’s Atmatattvaviveka.Kisor K. Chakrabarti - 2014 - Journal of Indian Philosophy and Religion 19:146-164.
    As against the Buddhist view that everything is momentary Udayana argues that recognitive perception, such as that this is the same pot I saw before, provides evidence for permanence. Such recognitive perception is common experience and cannot be set aside without compelling evidence. The Buddhist objects that such experience is not reliable; even a burning flame is recognized to be the same, but it is clear from fuel consumption that it is not. Udayana agrees that in the case of a (...)
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  15.  15
    Are Cognitive States Self-revealing?Kisor K. Chakrabarti - 2022 - Journal of Indian Philosophy and Religion 27:116-166.
    This paper is historical and is devoted to an old controversy in the Indian philosophical tradition with the Vedantins (and others) holding that cognitive states are self-revealing and the Nyaya taking the opposite position. I have summarized the major Vedantin arguments for their viewpoint and offered a critique from the Nyaya perspective. This throws light on a major philosophical controversy in the Indian tradition, a controversy that has not been studied in-depth in the Western tradition. Notably the problem of induction, (...)
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  16. A Study of the Logic of Gotama.Kisor Kumar Chakrabarti - 1975 - Dissertation, State University of New York at Buffalo
     
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  17.  21
    (6 other versions)Annotated Translation of Udayana's Aatmatattvaviveka.Kisor Kumar Chakrabarti - 2009 - Journal of Indian Philosophy and Religion 14:169-176.
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  18.  16
    Annotated Translation of Atmatattvaviveka.Kisor Chakrabarti - 2000 - Journal of Indian Philosophy and Religion 5:125-146.
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  19.  6
    Annotated Translation of Udayana's Atmatattvaviveka.Kisor Chakrabarti - 2001 - Journal of Indian Philosophy and Religion 6:128-156.
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  20.  27
    Counterinference.Kisor Kumar Chakrabarti & Stephen H. Phillips - 2013 - Journal of Indian Philosophy and Religion 18:1-36.
    Counterinference is one of five kinds of pseudo-prover (similar to fallacy in Western logic) recognized in the Nyaaya school. Typically in counterinference while one side seeks to prove the thesis that a probandum belongs to an inferential subject because an inferential mark pervaded by the probandum belongs to that subject, an opponent challenges that by arguing that the probandum does not belong to the inferential subject because another inferential mark pervaded by absence (negation) of the probandum belongs to that subject. (...)
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  21.  31
    Contraposition in European and Indian Logic.Kisor K. Chakrabarti - 1989 - International Philosophical Quarterly 29 (2):121-127.
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  22.  52
    Classical Indian Philosophy of Induction: The Nyāya Viewpoint.Kisor Kumar Chakrabarti - 2010 - Lexington Books. Edited by Gaṅgeśa.
    The problem of induction : East and West -- The later Nyaya solution -- The method of generalization : Vyaptigrahopayah -- Counterfactual reasoning : Tarkah -- Universal based extraordinary perception : Samanyalaksanapratyaksa -- Earlier views of adjuncts : Upadhivadah -- The accepted view of adjuncts : Upadhivadasiddhantah -- Classification of adjuncts : Upadhivibhagah -- Sriharsa's Khandanakhandakhadyam on pervasion -- Selected passages from Prabhacandra's Prameyakamalamartanda on critique of pervasion and inference -- Selections from Dharmakirti's Nyayabindu on non-perception as a probans.
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  23.  18
    Kerry S. Walters.Kisor K. Chakrabarti - 1989 - International Philosophical Quarterly 29 (3).
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  24.  34
    Response to Roy W. Perrett's review of.Kisor Kumar Chakrabarti - 2003 - Philosophy East and West 53 (4).
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  25. Response to Roy W. Perrett's review of "classical indian philosophy of mind: The nyāya dualist tradition".Kisor K. Chakrabarti - 2003 - Philosophy East and West 53 (4):593-598.
  26.  20
    Response to Roy W. Perrett's Review of Classical Indian Philosophy of Mind.Kisor Kumar Chakrabarti - 2016 - Journal of Indian Philosophy and Religion 21:122-132.
    In the Nyaya view a causal condition is a non-superfluous invariable antecedent of the effect. Does this mean that causality for the Nyaya is a necessary connection as some scholars suggest? No. Invariable antecedence means that a causal condition is not the negatum of any absolute absence in the locus of the effect immediately before the latter’s origin (a causal condition is not absent where the effect arises immediately before origin). Non-superfluity means fulfilling requirements of economy three main kinds of (...)
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  27.  29
    Some Remarks on Indian Theories of Truth.Kisor Kumar Chakrabarti - 2016 - Journal of Indian Philosophy and Religion 21:5-29.
    This article explains precisely in what sense the Nyaya philosophers promote a correspondence theory regarding the nature of truth. It also explains how truth may be inferred from successful effort and argues that successful effort can be produced only by true awareness. While successful effort is the major test of truth, other tests of truth in the Nyaya view should be recognized as and when appropriate. Thus, that if the pervaded belongs to something, the pervader too belongs to that thing (...)
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  28.  61
    Some remarks on Indian theories of truth.KisorKumar Chakrabarti - 1984 - Journal of Indian Philosophy 12 (4):339-355.
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  29.  20
    (1 other version)Ātmatattvaviveka.Kisor K. Chakrabarti - 1996 - Journal of Indian Philosophy and Religion 1:148-167.
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  30.  15
    (4 other versions)Ātmatattvaviveka: An Annotated Translation.Kisor K. Chakrabarti - 1998 - Journal of Indian Philosophy and Religion 3:148-168.
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  31.  15
    Toward Dualism.Kisor Kumar Chakrabarti - 2016 - Journal of Indian Philosophy and Religion 21:133-157.
    This paper deals with psycho-physical dualism as developed by Nyaya-Vaisesika philosophers. It is argued that internal states like pleasure, desire, etc. that are directly observable only by one’s own self and not by others and thus are private are not bodily states that are directly observable by one’s own self and others and thus are public. Common experiences such as I am happy, I want this, etc. testify, in the absence of compelling evidence to the contrary, that desire, etc. belong (...)
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  32.  17
    The Epicurean Attack on Definition.Kisor Kumar Chakrabarti - 2017 - Journal of Indian Philosophy and Religion 22:117-126.
    The Epicureans were committed to the priority of sensation and opposed the Platonic/Aristotelian view that definitions that display essences graspable only by reason should play a central role. To the Epicureans the so-called search for essences amounted to turning away from actual observation of things and indulging in speculation based on assumptions: instead one must conduct an inquiry about nature as the phenomena dictate. Epicurus held that the first or basic concepts of an inquiry need not be demonstrated for that (...)
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  33.  14
    The logic of Gotama.Kisor Kumar Chakrabarti - 1977 - [Honolulu]: University Press of Hawaii.
  34.  12
    The Logic of Gotama: Monographs of the Society for Asian and Comparative Philosophy no. 5.Kisor Kumar Chakrabarti - 1978 - University of Hawaii Press.
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  35. The Nyaya-Vaisesika Theory of Negative Entities.Kisor Kumar Chakrabarti - 1978 - Journal of Indian Philosophy 6:129.
     
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  36.  21
    The Ny?ya-Vai?e $$\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{s}$$ ika theory of negative entities.KisorKumar Chakrabarti - 1978 - Journal of Indian Philosophy 6 (2):129-144.
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  37.  5
    The Stoic View of Definition.Kisor Kumar Chakrabarti - 2017 - Journal of Indian Philosophy and Religion 22:106-116.
    In the Stoic view a definition is a representation of a peculiar characteristic that is neither too wide nor too narrow and has necessary or reciprocal force and is a statement of analysis matchingly expressed. That is, a peculiar characteristic is convertible and coextensive with the definiendum. Many scholars hold that for the Stoics a defining characteristic is not only a feature that is co-extensive with the definiendum but is also essential. We do not find any conclusive evidence for this (...)
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  38.  27
    (1 other version)Definition and Induction: A Historical and Comparative Study.John Schroeder & Kisor Kumar Chakrabarti - 1999 - Philosophy East and West 49 (1):78.
  39.  32
    'Abraham, Nicholas. Rhythms: On the Work, Translation, and Psychoanalysis. Stanford: Stanford Univ. Press, 1995. Pp. 169. $35.00 cloth, $12.95 paper. Agius, Emmanuel. Problems in Applied Ethics. Msida: Malta Univ. Publishers, 1994. pp. 85. NP. Alembert, Jean Le Rond d'. Preliminary Discourse to the Encyclopedia of Diderot. [REVIEW]Benjamin Braginsky, Bernhard Braun, Alan Brudner, Kisor Kumar Chakrabarti, Gennaro Chierchia, Andrew Curtrofello & John W. De Gruchy - forthcoming - Philosophy.
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  40. Bahm, Archie J.(1995) epistemology (albuquerque: World books). Bloom Irene (trs)(1995) knowledge painfully acquired (columbia university press). Bracken, Joseph A.(1995) 77a; divine matrix (new York: Orbis books). Bronkhorst, Johannes & ramseier, Yves (1994) word index to the prasastapadabhasya (delhi: Motilal banarsidass). [REVIEW]Kisor Kumar Chakrabarti, David E. Cooper, Harold Coward, Thomas Dean, Malcolm David Eckel, James W. Hesig, John Maraldo, Richard King, Ljvia Kohn & Michael P. Levtne - 1996 - Asian Philosophy 6 (2):171.
     
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  41. The nyāya-vaiśe $\underset{\raise0.3em\hbox{$\underset{\raise0.3em\hbox{\smash{\scriptscriptstyle\cdot}$}}{s}$}}{s} " />ika theory of negative entities. [REVIEW]Kisor Kumar Chakrabarti - 1978 - Journal of Indian Philosophy 6 (2).
     
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