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  1.  18
    Definition and Induction: A Historical and Comparative Study.Kisor Kumar Chakrabarti - 2017 - Journal of Indian Philosophy and Religion 22:61-76.
    Some key ideas in Hindu ethics are: 1. One should do one’s duty regardless of consequences. 2. One should follow the path of the sage king Janaka who acted ceaselessly, selflessly and wisely for the welfare of the subjects. 3. One should act for the common good. 4. All that one does, eats, sacrifices, donates or purifies one should offer to God. One should build the character to look at a confidant, a friend, an enemy, an indifferent person, an impartial (...)
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  2.  54
    Some Comparisons Between Frege's Logic and Navya-Nyaya Logic.Kisor Kumar Chakrabarti - 1976 - Philosophy and Phenomenological Research 36 (4):554-563.
  3.  18
    The Nyaya-Vaisesika Theory of Universals.Kisor Kumar Chakrabarti - 2016 - Journal of Indian Philosophy and Religion 21:72-102.
    It is argued that efforts by Plato, Bradley, Cook Wilson, Bergson, Russell, Prabhakara, etc. to reduce negation to affirmation or negative predicates to positive predicates fail: the Nyaya-Vaisesika theory of negative entities deserves serious consideration. Important evidence for negative entities comes from perception such as that there is no book on the table: this testifies to the existence of absence of the book on the table as an indispensable negative entity. Such perception is not set aside by compelling counterevidence, is (...)
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  4.  10
    Some Comparisons Between Frege's Logic and Navya-Nyaya Logic.Kisor Kumar Chakrabarti - 2016 - Journal of Indian Philosophy and Religion 21:57-71.
    The concept of svabhavahetu is a major contribution of Dharmakirti to Buddhist logic. In such a case the invariable relation of pervasion between the probans and the probandum is based on identity or non-difference. This implies, according to our interpretation, that some general statements are true by virtue of meaning but are not devoid of content. This disagrees with the view of many recent philosophers who hold that statements true by virtue of meaning are devoid of content. We explain that (...)
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  5.  84
    Toward Dualism: The Nyaya-Vaisesika Way.Kisor Kumar Chakrabarti & Chandana Chakrabarti - 1991 - Philosophy East and West 41 (4):477-491.
  6.  3
    The Svabhavahetu in Dharmakirti's Logic.Kisor Kumar Chakrabarti - 2016 - Journal of Indian Philosophy and Religion 21:103-121.
    The concept of svabhavahetu is a major contribution of Dharmakirti to Buddhist logic. In such a case the invariable relation of pervasion between the probans and the probandum is based on identity or non-difference. This implies, according to our interpretation, that some general statements are true by virtue of meaning but are not devoid of content. This disagrees with the view of many recent philosophers who hold that statements true by virtue of meaning are devoid of content. We explain that (...)
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  7.  15
    '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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  8.  40
    Classical Indian Philosophy of Induction: The Nyāya Viewpoint.Kisor Kumar Chakrabarti - 2010 - Lexington Books.
    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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  9.  30
    The Svabhāvahetu in Dharmakīrti's Logic.Kisor Kumar Chakrabarti - 1987 - Philosophy East and West 37 (4):392-401.
  10.  13
    An Annotated Translation of Udayana's Atmatattvaviveka.Kisor Kumar Chakrabarti - 2008 - Journal of Indian Philosophy and Religion 13:131-136.
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  11.  7
    An Annotated Translation of Udayana's AATMATATTVAVIVEKA.Kisor Kumar Chakrabarti - 2011 - Journal of Indian Philosophy and Religion 16:174-179.
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  12.  10
    An Annotated Translation of Udayana's AATMATATTVAVIVEKA.Kisor Kumar Chakrabarti - 2012 - Journal of Indian Philosophy and Religion 17:159-172.
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  13.  5
    An Annotated Translation Of Udayana's AATMATATTVAVIVEKA.Kisor Kumar Chakrabarti - 2013 - Journal of Indian Philosophy and Religion 18:179-194.
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  14. A Study of the Logic of Gotama.Kisor Kumar Chakrabarti - 1975 - Dissertation, State University of New York at Buffalo
     
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  15.  6
    Annotated Translation of Udayana's Aatmatattvaviveka.Kisor Kumar Chakrabarti - 2009 - Journal of Indian Philosophy and Religion 14:169-176.
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  16.  9
    Annotated Translation of Udayana's Aatmatattvaviveka.Kisor Kumar Chakrabarti - 2010 - Journal of Indian Philosophy and Religion 15:181-187.
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  17.  10
    Annotated Translation of Udayana's AATMATATTVAVIVEKA.Kisor Kumar Chakrabarti - 2017 - Journal of Indian Philosophy and Religion 22:170-200.
    The Buddhist offers an inference from the Nyaya standpoint to prove that universals are not positive entities but are differences from others: Cow-ness is difference from non-cows because it has both positive and negative features. Whatever has both positive and negative features is nothing but difference from others. Thus, not being measurable has the positive feature of being related to time and the negative feature of not being prior absence and is nothing but difference from being measurable. Cow-ness too has (...)
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  18.  1
    Annotated Translation of Udayana's Aatmatattvaviveka.Kisor Kumar Chakrabarti - 2020 - Journal of Indian Philosophy and Religion 25:167-175.
    The Buddhist argues that when two cognitive states are different, their objects are also different. For example, awareness of a pot is different from awareness of a cloth and their objects are different as well. Based on the pervasion that no two different cognitive states have the same object the Buddhist claims that the objects of inference and testimony on the one hand are different from the objects of perception on the other. That is, what is perceived is never the (...)
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  19.  12
    Aristotle's View of Definition.Kisor Kumar Chakrabarti - 2017 - Journal of Indian Philosophy and Religion 22:77-105.
    In an episode in the Bhagavadgita Arjuna refuses to fight that would involve killing his teachers, elders, relatives and friends. Krishna argues that he should fight because it is the special duty of a soldier to fight in a just war, one should do one’s duty regardless of the consequences, one should act for the common good, one should build an unwavering character taking victory and defeat, pleasure and pain, friend and foe in the same way, etc. Some of these (...)
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  20.  27
    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.
  21.  10
    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 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 of the probandum belongs to that subject. A common example is: sound is eternal, (...)
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  22.  2
    Eternal Word.Kisor Kumar Chakrabarti - 2017 - Journal of Indian Philosophy and Religion 22:43-60.
    Some key ideas in Hindu ethics are: 1. One should do one’s duty regardless of consequences. 2. One should follow the path of the sage king Janaka who acted ceaselessly, selflessly and wisely for the welfare of the subjects. 3. One should act for the common good. 4. All that one does, eats, sacrifices, donates or purifies one should offer to God. One should build the character to look at a confidant, a friend, an enemy, an indifferent person, an impartial (...)
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  23.  10
    Hindu Ethics in a Comparative Perspective.Kisor Kumar Chakrabarti - 2017 - Journal of Indian Philosophy and Religion 22:5-26.
    Some key ideas in Hindu ethics are: 1. One should do one’s duty regardless of consequences. 2. One should follow the path of the sage king Janaka who acted ceaselessly, selflessly and wisely for the welfare of the subjects. 3. One should act for the common good. 4. All that one does, eats, sacrifices, donates or purifies one should offer to God. One should build the character to look at a confidant, a friend, an enemy, an indifferent person, an impartial (...)
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  24.  2
    Introduction.Kisor Kumar Chakrabarti - 2017 - Journal of Indian Philosophy and Religion 22:67-76.
    Some key ideas in Hindu ethics are: 1. One should do one’s duty regardless of consequences. 2. One should follow the path of the sage king Janaka who acted ceaselessly, selflessly and wisely for the welfare of the subjects. 3. One should act for the common good. 4. All that one does, eats, sacrifices, donates or purifies one should offer to God. One should build the character to look at a confidant, a friend, an enemy, an indifferent person, an impartial (...)
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  25.  26
    Response to Roy W. Perrett's Review Of.Kisor Kumar Chakrabarti - 2003 - Philosophy East and West 53 (4).
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  26.  4
    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. Non-superfluity means fulfilling requirements of economy three main kinds of which are economy in constitution, economy in relation and economy in cognitive order. (...)
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  27.  11
    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.  5
    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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  29.  9
    The Epicurean Attack on Definition.Kisor Kumar Chakrabarti - 2017 - Journal of Indian Philosophy and Religion 22:117-126.
    Grammarian philosophers in India hold that although there is much in language that is conventional and at the surface level languages are different, there is a deep structure that is common to the languages, independent of human convention and eternal. It is argued that if there is objective knowledge that is universal and necessary, it must be independent of human authorship that can only provide subjective and fallible opinion; similarly, language as the vehicle of universal and necessary knowledge must also (...)
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  30.  2
    The Logic of Gotama.Kisor Kumar Chakrabarti - 1977 - University Press of Hawaii.
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  31.  13
    The Nyaya-Vaisesika Theory of Negative Entities.Kisor Kumar Chakrabarti - 2016 - Journal of Indian Philosophy and Religion 21:30-56.
    It is argued that efforts by Plato, Bradley, Cook Wilson, Bergson, Russell, Prabhakara, etc. to reduce negation to affirmation or negative predicates to positive predicates fail: the Nyaya-Vaisesika theory of negative entities deserves serious consideration. Important evidence for negative entities comes from perception such as that there is no book on the table: this testifies to the existence of absence of the book on the table as an indispensable negative entity. Such perception is not set aside by compelling counterevidence, is (...)
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  32. The Nyaya-Vaisesika Theory of Negative Entities.Kisor Kumar Chakrabarti - 1978 - Journal of Indian Philosophy 6:129.
     
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  33. 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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  34.  7
    The Nyaya View of Definition.Kisor Kumar Chakrabarti - 2017 - Journal of Indian Philosophy and Religion 22:127-169.
    In an episode in the Bhagavadgita Arjuna refuses to fight that would involve killing his teachers, elders, relatives and friends. Krishna argues that he should fight because it is the special duty of a soldier to fight in a just war, one should do one’s duty regardless of the consequences, one should act for the common good, one should build an unwavering character taking victory and defeat, pleasure and pain, friend and foe in the same way, etc. Some of these (...)
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  35.  4
    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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  36.  4
    The Stoic View of Definition.Kisor Kumar Chakrabarti - 2017 - Journal of Indian Philosophy and Religion 22:106-116.
    In an episode in the Bhagavadgita Arjuna refuses to fight that would involve killing his teachers, elders, relatives and friends. Krishna argues that he should fight because it is the special duty of a soldier to fight in a just war, one should do one’s duty regardless of the consequences, one should act for the common good, one should build an unwavering character taking victory and defeat, pleasure and pain, friend and foe in the same way, etc. Some of these (...)
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  37.  3
    Universal Premise in Early Nyāya.Kisor Kumar Chakrabarti - 2016 - Journal of Indian Philosophy and Religion 21:158-175.
    It is argued that efforts by Plato, Bradley, Cook Wilson, Bergson, Russell, Prabhakara, etc. to reduce negation to affirmation or negative predicates to positive predicates fail: the Nyaya-Vaisesika theory of negative entities deserves serious consideration. Important evidence for negative entities comes from perception such as that there is no book on the table: this testifies to the existence of absence of the book on the table as an indispensable negative entity. Such perception is not set aside by compelling counterevidence, is (...)
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  38.  10
    Definition and Induction: A Historical and Comparative Study.John Schroeder & Kisor Kumar Chakrabarti - 1999 - Philosophy East and West 49 (1):78.