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Profile: Koji Tanaka (Australian National University, University of Queensland)
  1. Don't Think! Just Act!Bronwyn Finnigan & Koji Tanaka - 2010 - In Graham Priest & Damon Young (eds.), Philosophy and the Martial Arts. Open Court.
  2.  11
    Moonshadows. Conventional Truth in Buddhist Philosophy.Jan Westerhoff, Jay Garfield, Tom Tillemans, Graham Priest, Georges Dreyfus, Sonam Thakchoe, Guy Newland, Mark Siderits, Brownwyn Finnigan & Koji Tanaka - 2011 - Oxford University Press.
    The doctrine of the two truths - a conventional truth and an ultimate truth - is central to Buddhist metaphysics and epistemology. The two truths (or two realities), the distinction between them, and the relation between them is understood variously in different Buddhist schools; it is of special importance to the Madhyamaka school. One theory is articulated with particular force by Nagarjuna (2nd ct CE) who famously claims that the two truths are identical to one another and yet distinct. One (...)
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  3. Paraconsistency: Logic and Applications.Francesco Berto, Edwin Mares, Koji Tanaka & Francesco Paoli (eds.) - 2013 - Springer.
    A logic is called 'paraconsistent' if it rejects the rule called 'ex contradictione quodlibet', according to which any conclusion follows from inconsistent premises. While logicians have proposed many technically developed paraconsistent logical systems and contemporary philosophers like Graham Priest have advanced the view that some contradictions can be true, and advocated a paraconsistent logic to deal with them, until recent times these systems have been little understood by philosophers. This book presents a comprehensive overview on paraconsistent logical systems to change (...)
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  4.  21
    Anger and Moral Judgment.Glen Pettigrove & Koji Tanaka - 2014 - Australasian Journal of Philosophy 92 (2):1-18.
    Although theorists disagree about precisely how to characterize the link between anger and moral judgment, that they are linked is routinely taken for granted in contemporary metaethics and philosophy of emotion. One problem with this assumption is that it ignores virtues like patience, which thinkers as different as Cassian, ??ntideva, and Maimonides have argued are characteristic of mature moral agents. The patient neither experience nor plan to experience anger in response to (at least some) wrongs. Nevertheless, we argue, they remain (...)
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  5. In Defense of Priest -- A Reply to Mortensen.Koji Tanaka - 2007 - Philosophy East and West 57 (2):257-259.
  6. Dharmakīrti and Priest on an Inconsistent Theory of Change — a Comment to Mortensen.Koji Tanaka - 2007 - Philosophy East and West 57 (2):244-252.
  7. The AGM Theory and Inconsistent Belief Change.Koji Tanaka - 2005 - Logique Et Analyse 48 (189-192):113-150.
  8.  5
    On Nāgārjuna's Ontological and Semantic Paradox.Koji Tanaka - 2016 - Philosophy East and West 66 (4):1292-1306.
    In one of his key texts, the Mūlamadhyamakakārikā, Nāgārjuna famously sets out to refute the ontology of essence.1 He presents numerous arguments to show that things don’t exist essentially—that is, that things are empty of essence or inherent existence. The doctrine of emptiness has been variously understood by traditional and contemporary commentators. Most radical is the recent interpretation presented by Garfield and Priest. They have rationally reconstructed Nāgārjuna’s doctrine of emptiness as an endorsement of the contradictory nature of reality. According (...)
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  9.  71
    A Natural Deduction System for First Degree Entailment.Allard Tamminga & Koji Tanaka - 1999 - Notre Dame Journal of Formal Logic 40 (2):258-272.
    This paper is concerned with a natural deduction system for First Degree Entailment (FDE). First, we exhibit a brief history of FDE and of combined systems whose underlying idea is used in developing the natural deduction system. Then, after presenting the language and a semantics of FDE, we develop a natural deduction system for FDE. We then prove soundness and completeness of the system with respect to the semantics. The system neatly represents the four-valued semantics for FDE.
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  10. Don't Think! Just Act!Koji Tanaka & Graham Priest - unknown
    Kenzo saw a slight movement of his opponent. “Now is the time to strike!” he thought. He started moving. But before he had time to raise his shinai (sword) he was struck on the men (head) by his opponent. “Ippon!” the judge called.
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  11. Minds, Programs, and Chinese Philosophers: A Chinese Perspective on the Chinese Room.Koji Tanaka - 2004 - Sophia 43 (1):61-72.
    The paper is concerned with John Searle’s famous Chinese room argument. Despite being objected to by some, Searle’s Chinese room argument appears very appealing. This is because Searle’s argument is based on an intuition about the mind that ‘we’ all seem to share. Ironically, however, Chinese philosophers don’t seem to share this same intuition. The paper begins by first analysing Searle’s Chinee room argument. It then introduces what can be seen as the (implicit) Chinese view of the mind. Lastly, it (...)
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  12.  25
    Paraconsistent Dynamics.Patrick Girard & Koji Tanaka - 2016 - Synthese 193 (1):1-14.
    It has been an open question whether or not we can define a belief revision operation that is distinct from simple belief expansion using paraconsistent logic. In this paper, we investigate the possibility of meeting the challenge of defining a belief revision operation using the resources made available by the study of dynamic epistemic logic in the presence of paraconsistent logic. We will show that it is possible to define dynamic operations of belief revision in a paraconsistent setting.
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  13.  8
    Three Schools of Paraconsistency.Koji Tanaka - 2003 - Australasian Journal of Logic 1 (7):28-42.
    A logic is said to be paraconsistent if it does not allow everything to follow from contradictory premises. There are several approaches to paraconsistency. This paper is concerned with several philosophical positions on paraconsistency. In particular, it concerns three ‘schools’ of paraconsistency: Australian, Belgian and Brazilian. The Belgian and Brazilian schools have raised some objections to the dialetheism of the Australian school. I argue that the Australian school of paraconsistency need not be closed down on the basis of the Belgian (...)
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  14.  46
    The Limit of Language in Daoism.Koji Tanaka - 2004 - Asian Philosophy 14 (2):191 – 205.
    The paper is concerned with the development of the paradoxical theme of Daoism. Based on Chad Hansen's interpretation of Daoism and Chinese philosophy in general, it traces the history of Daoism by following their treatment of the limit of language. The Daoists seem to have noticed that there is a limit to what language can do and that the limit of language is paradoxical. The 'theoretical' treatment of the paradox of the limit of language matures as Daoism develops. Yet the (...)
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  15.  18
    Owen Flanagan , The Bodhisattva's Brain: Buddhism Naturalized . Reviewed By.Koji Tanaka - 2013 - Philosophy in Review 33 (4):285-287.
  16.  15
    Introduction: Buddhism and Contradiction.Koji Tanaka - 2013 - Philosophy East and West 63 (3):315-321.
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  17.  13
    CoNtradiCtioNs iN dōgEN.Koji Tanaka - 2013 - Philosophy East and West 63 (3):322-334.
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  18.  8
    Making Sense of Paraconsistent Logic: The Nature of Logic, Classical Logic and Paraconsistent Logic.Koji Tanaka - 2013 - In Francesco Berto, Edwin Mares, Koji Tanaka & Francesco Paoli (eds.), Paraconsistency: Logic and Applications. Springer. pp. 15--25.
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  19.  7
    Guest Editors' Introduction.Koji Tanaka, Francesco Berto, Edwin Mares & Francesco Paoli - 2010 - Logic and Logical Philosophy 19 (1-2):5-6.
    A logic is said to be paraconsistent if it doesn’t license you to infer everything from a contradiction. To be precise, let |= be a relation of logical consequence. We call |= explosive if it validates the inference rule: {A,¬A} |= B for every A and B. Classical logic and most other standard logics, including intuitionist logic, are explosive. Instead of licensing you to infer everything from a contradiction, paraconsistent logic allows you to sensibly deal with the contradiction.
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  20.  11
    Inference in the Mengzi 1a: 7.Koji Tanaka - 2011 - Journal of Chinese Philosophy 38 (3):444-454.
  21.  1
    A Dharmakirtian Critique of Nagarjunians.Koji Tanaka - 2009 - In Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.), Pointing at the Moon: Buddhism, Logic, Analytic Philosophy. Oxford University Press.
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  22. Carnap's Pragmatism and the Two Truths.Bronwyn Finnigan & Koji Tanaka - 2011 - In Georges Dreyfus, Bronwyn Finnigan, Jay Garfield, Guy Newland, Graham Priest, Mark Siderits, Koji Tanaka, Sonam Thakchoe, Tom Tillemans & Jan Westerhoff (eds.), Moonshadows. Conventional Truth in Buddhist Philosophy. Oxford University Press. pp. 181--188.
  23. Ethics for Mādhyamikas.Bronwyn Finnigan & Koji Tanaka - 2011 - In Georges Dreyfus, Bronwyn Finnigan, Jay Garfield, Guy Newland, Graham Priest, Mark Siderits, Koji Tanaka, Sonam Thakchoe, Tom Tillemans & Jan Westerhoff (eds.), Moonshadows. Conventional Truth in Buddhist Philosophy. Oxford University Press. pp. 221--31.
     
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  24. Boolean Conservative Extension Results for Some Modal Relevant Logics.Edwin Mares & Koji Tanaka - 1930 - Australasian Journal of Philosophy 8:31-49.
    This paper shows that a collection of modal relevant logics are conservatively extended by the addition of Boolean negation.
     
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  25. Boolean Conservative Extension Results for Some Modal Relevant Logics.Edwin D. Mares & Koji Tanaka - 2011 - Australasian Journal of Logic 8 (2).
    This paper shows that a collection of modal relevant logics are conservatively extended by the addition of Boolean negation.
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  26. Motoori Norinaga No Dai Tōa Sensō.Kōji Tanaka - 2009 - Perikansha.
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  27. Motoori Norinaga No Shikōhō.Kōji Tanaka - 2005 - Perikansha.
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  28. The Moon Points Back.Koji Tanaka, Yasuo Deguchi, Jay L. Garfield & Graham Priest (eds.) - 2015 - Oxford University Press USA.
    The Moon Points Back comprises essays by both established scholars in Buddhist and Western philosophy and young scholars contributing to cross-cultural philosophy. It continues the program of Pointing at the Moon, integrating the approaches and insights of contemporary logic and analytic philosophy along with those of Buddhist Studies in order to engage with Buddhist ideas in a contemporary voice.The essays in the volume focus on the Buddhist notion of emptiness, exploring its relationship to core philosophical issues concerning the self, the (...)
     
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  29. Three Schools of Paraconsistency.Koji Tanaka - 2003 - Australasian Journal of Philosophy 1:28-42.
    A logic is said to be paraconsistent if it does not allow everything to follow from contradictory premises. There are several approaches to paraconsistency. This paper is concerned with several philosophical positions on paraconsistency. In particular, it concerns three ‘schools’ of paraconsistency: Australian, Belgian and Brazilian. The Belgian and Brazilian schools have raised some objections to the dialetheism of the Australian school. I argue that the Australian school of paraconsistency need not be closed down on the basis of the Belgian (...)
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