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369The AGM theory and inconsistent belief changeLogique Et Analyse 48 (189-192): 113-150. 2005.The problem of how to accommodate inconsistencies has attracted quite a number of researchers, in particular, in the area of database theory. The problem is also of concern in the study of belief change. For inconsistent beliefs are ubiquitous. However, comparatively little work has been devoted to discussing the problem in the literature of belief change. In this paper, I examine how adequate the AGM theory is as a logical framework for belief change involving inconsistencies. The technique is …Read more
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199Minds, programs, and chinese philosophers: A chinese perspective on the chinese roomSophia 43 (1): 61-72. 2004.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. Lastl…Read more
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13A Dharmakirtian critique of NagarjuniansIn Mario D'Amato, Jay L. Garfield & Tom J. F. Tillemans (eds.), Pointing at the Moon: Buddhism, Logic, Analytic Philosophy, Oxford University Press. 2009.
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Carnap's Pragmatism and the Two TruthsIn 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. 2011.
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69Three Schools of ParaconsistencyAustralasian Journal of Logic 1 28-42. 2003.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 nee…Read more
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25Boolean Conservative Extension Results for some Modal Relevant LogicsAustralasian Journal of Logic 8 (5): 31-49. 2011.This paper shows that a collection of modal relevant logics are conservatively extended by the addition of Boolean negation.
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39The Blackwell guide to philosophical logicAustralasian Journal of Philosophy 80 (3): 394. 2002.Book Information The Blackwell Guide to Philosophical Logic. Edited by Lou Goble. Blackwell Publishers. Oxford. 2001. Pp. x + 510. Paperback, £16.99.
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466Making Sense of Paraconsistent Logic: The Nature of Logic, Classical Logic and Paraconsistent LogicIn Francesco Berto, Edwin Mares, Koji Tanaka & Francesco Paoli (eds.), Paraconsistency: Logic and Applications, Springer. pp. 15--25. 2013.Max Cresswell and Hilary Putnam seem to hold the view, often shared by classical logicians, that paraconsistent logic has not been made sense of, despite its well-developed mathematics. In this paper, I examine the nature of logic in order to understand what it means to make sense of logic. I then show that, just as one can make sense of non-normal modal logics (as Cresswell demonstrates), we can make `sense' of paraconsistent logic. Finally, I turn the tables on classical logicians and ask what…Read more
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59Contradictions in DōgenPhilosophy East and West 63 (3): 322-334. 2013.In "The Way of the Dialetheist: Contradictions in Buddhism," Yasuo Deguchi, Jay L. Garfield, and Graham Priest argue that some (though not all) of the contradictions that appear in Buddhist texts should be accepted. An examination of their argument depends on what sort(s) of negation is (are) used in the texts. In order to see apparently contradictory statements as affirmations of true contradictions, we must assume that 'not' (or its variance) is used as a contradiction-forming operator. In thi…Read more
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971Don't Think! Just Act!In Graham Priest & Damon Young (eds.), Philosophy and the Martial Arts, Open Court. 2010.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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121Moonshadows. Conventional Truth in Buddhist PhilosophyOxford University Press. 2011.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 o…Read more
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306In defense of Priest -- a reply to MortensenPhilosophy East and West 57 (2): 257-259. 2007.None
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128Anger and moral judgmentAustralasian Journal of Philosophy 92 (2): 269-286. 2014.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, Śāntideva, 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) …Read more
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128The limit of language in daoismAsian Philosophy 14 (2). 2004.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 Daoists seem to have…Read more
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59Owen Flanagan , The Bodhisattva's Brain: Buddhism Naturalized . Reviewed byPhilosophy in Review 33 (4): 285-287. 2013.
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285Dharmakīrti and Priest on an inconsistent theory of change — a comment to MortensenPhilosophy East and West 57 (2): 244-252. 2007.None
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1Ethics for MādhyamikasIn 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. 2011.
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Australian National UniversitySchool of PhilosophyAustralian Research Council Future Fellow (Part-time)
Canberra, ACT, Australia
Areas of Specialization
Logic and Philosophy of Logic |
Asian Philosophy |
Areas of Interest
Logic and Philosophy of Logic |
Asian Philosophy |
Paraconsistent Logic |
Buddhist Logic |