Results for 'Christopher G. Chute'

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  1. National Center for Biomedical Ontology: Advancing biomedicine through structured organization of scientific knowledge.Daniel L. Rubin, Suzanna E. Lewis, Chris J. Mungall, Misra Sima, Westerfield Monte, Ashburner Michael, Christopher G. Chute, Ida Sim, Harold Solbrig, M. A. Storey, Barry Smith, John D. Richter, Natasha Noy & Mark A. Musen - 2006 - Omics: A Journal of Integrative Biology 10 (2):185-198.
    The National Center for Biomedical Ontology is a consortium that comprises leading informaticians, biologists, clinicians, and ontologists, funded by the National Institutes of Health (NIH) Roadmap, to develop innovative technology and methods that allow scientists to record, manage, and disseminate biomedical information and knowledge in machine-processable form. The goals of the Center are (1) to help unify the divergent and isolated efforts in ontology development by promoting high quality open-source, standards-based tools to create, manage, and use ontologies, (2) to create (...)
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  2. The National Center for Biomedical Ontology.Mark A. Musen, Natalya F. Noy, Nigam H. Shah, Patricia L. Whetzel, Christopher G. Chute, Margaret-Anne Story & Barry Smith - 2012 - Journal of the American Medical Informatics Association 19 (2):190-195.
    The National Center for Biomedical Ontology is now in its seventh year. The goals of this National Center for Biomedical Computing are to: create and maintain a repository of biomedical ontologies and terminologies; build tools and web services to enable the use of ontologies and terminologies in clinical and translational research; educate their trainees and the scientific community broadly about biomedical ontology and ontology-based technology and best practices; and collaborate with a variety of groups who develop and use ontologies and (...)
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  3.  9
    Motivation in the Nyāyasūtra and Brahmasiddhi: CHRISTOPHER G. FRAMARIN.Christopher G. Framarin - 2008 - Religious Studies 44 (1):43-61.
    One common interpretation of the orthodox Indian prohibition on desire is that it is a prohibition on phenomenologically salient desires. The Nyāyasūtra and Brahmasiddhi seem to support this view. I argue that this interpretation is mistaken. The Vedāntins draw a distinction between counting some fact as a reason for acting and counting one's desire as a reason for acting, and prohibit the latter. The Naiyāyikas draw a distinction between desiring to avoid some state of affairs and believing that some state (...)
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  4.  75
    Environmental Ethics and the Mahābhārata: The Case of the Burning of the \documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$ {\text{Kh}}\overline {\text{a}} \mathop{\text{n}}\limits{ \cdot } \mathop{\text{d}}\limits{ \cdot } {\text{ava}} $$\end{document} Forest. [REVIEW]Christopher G. Framarin - 2013 - Sophia 52 (1):185-204.
    Environmental Ethics and the Mahābhārata : The Case of the Burning of the Forest Content Type Journal Article Pages 1-20 DOI 10.1007/s11841-011-0264-2 Authors Christopher G. Framarin, Department of Philosophy, University of Calgary, 2500 University Dr. NW, Calgary, AB T2N 1N4, Canada Journal Sophia Online ISSN 1873-930X Print ISSN 0038-1527.
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  5.  36
    Information, immaterialism, instrumentalism: Old and new in quantum information.Christopher G. Timpson - 2010 - In Alisa Bokulich & Gregg Jaeger (eds.), Philosophy of Quantum Information and Entanglement. Cambridge University Press. pp. 208--227.
  6.  52
    Desire and Motivation in Indian Philosophy.Christopher G. Framarin - 2009 - Routledge.
    They conclude that desireless action is action performed without certain desires; other desires are permissible.In this book, the author surveys the ...
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  7.  36
    Building with quantum correlations.Christopher G. Timpson & Harvey R. Brown - unknown
    'Correlations without correlata' is an influential way of thinking of quantum entanglement as a form primitive correlation which nonetheless maintains locality of quantum theory. A number of arguments have sought to suggest that such a view leads either to internal inconsistency or to conflict with the empirical predictions of quantum mechanics. Here wew explicate and provide a partial defence of the notion, arguing that these objections import unwarranted conceptions of correlation properties as hidden variables. A more plausible account sees the (...)
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  8.  10
    Motivation in the Manusm\documentclass[12pt]{minimal} \usepackage{amsmath} \usepackage{wasysym} \usepackage{amsfonts} \usepackage{amssymb} \usepackage{amsbsy} \usepackage{mathrsfs} \usepackage{upgreek} \setlength{\oddsidemargin}{-69pt} \begin{document}$$\d{r}$$\end{document}ti. [REVIEW]Christopher G. Framarin - 2006 - Journal of Indian Philosophy 34 (5):397-413.
  9.  28
    Probabilities in realist views of quantum mechanics.Christopher G. Timpson - 2011 - In Claus Beisbart & Stephan Hartmann (eds.), Probabilities in Physics. Oxford University Press. pp. 201.
  10. An improved probabilistic account of counterfactual reasoning.Christopher G. Lucas & Charles Kemp - 2015 - Psychological Review 122 (4):700-734.
    When people want to identify the causes of an event, assign credit or blame, or learn from their mistakes, they often reflect on how things could have gone differently. In this kind of reasoning, one considers a counterfactual world in which some events are different from their real-world counterparts and considers what else would have changed. Researchers have recently proposed several probabilistic models that aim to capture how people do (or should) reason about counterfactuals. We present a new model and (...)
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  11.  9
    Rodney A. Brooks,Cambrian Intelligence: The Early History of the New AI, Cambridge, MA: MIT Press, 1999, xii + 199 pp., $21.56 (paper), ISBN 0-262-52263-2. [REVIEW]Christopher G. Prince - 2002 - Minds and Machines 12 (1):145-151.
  12.  61
    Humanoid theory grounding.Christopher G. Prince & Eric J. Mislivec - unknown
    In this paper we consider the importance of using a humanoid physical form for a certain proposed kind of robotics, that of theory grounding. Theory grounding involves grounding the theory skills and knowledge of an embodied artificially intelligent system by developing theory skills and knowledge from the bottom up. Theory grounding can potentially occur in a variety of domains, and the particular domain considered here is that of language. Language is taken to be another “problem space” in which a system (...)
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  13. A note on the paradox of the preface.Christopher G. New - 1979 - Philosophical Quarterly 29 (13):341.
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  14.  9
    Elementary Particle Physics in a Nutshell.Christopher G. Tully - 2011 - Princeton University Press.
    The new experiments underway at the Large Hadron Collider at CERN in Switzerland may significantly change our understanding of elementary particle physics and, indeed, the universe.
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  15.  35
    When children are better (or at least more open-minded) learners than adults: Developmental differences in learning the forms of causal relationships.Christopher G. Lucas, Sophie Bridgers, Thomas L. Griffiths & Alison Gopnik - 2014 - Cognition 131 (2):284-299.
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  16.  36
    HInduism and Environmental Ethics: Law, Literature, and Philosophy.Christopher G. Framarin - 2014 - London: Routledge.
    This book argues that the standard arguments for and against the claim that certain Hindu texts and traditions attribute direct moral standing to animals and plants are unconvincing. It presents careful, extensive, and original interpretations of passages from the Manusmrti (law), the Mahābhārata (literature), and the Yogasūtra (philosophy), and argues that these texts attribute direct moral standing to animals and plants for at least three reasons: they are sentient, they are alive, and they possess a range of other relevant attributes (...)
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  17.  36
    Learning the Form of Causal Relationships Using Hierarchical Bayesian Models.Christopher G. Lucas & Thomas L. Griffiths - 2010 - Cognitive Science 34 (1):113-147.
  18.  45
    Chance and the dynamics of de se beliefs.Christopher G. J. Meacham - 2007 - Dissertation, Rutgers
    How should our beliefs change over time? The standard answer to this question is the Bayesian one. But while the Bayesian account works well with respect to beliefs about the world, it breaks down when applied to self-locating or de se beliefs. In this work I explore ways to extend Bayesianism in order to accommodate de se beliefs. I begin by assessing, and ultimately rejecting, attempts to resolve these issues by appealing to Dutch books and chance-credence principles. I then propose (...)
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  19. Book reviews. [REVIEW]Christopher G. New - 1978 - Philosophical Quarterly 28 (113):345.
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  20.  66
    Time's Arrow, Detail Balance, Onsager Reciprocity and Mechanical Reversibility: II. Thermodynamical Illustrations.Christopher G. Jesudason - 1999 - Apeiron 6 (3-4):172-185.
    This concluding section applies the results of the previous part to some important thermodynamical systems. Even if time reversibility is allowed, it is shown that the flow vectors used to derive Onsager reciprocity from time translational invariance is of questionable validity. The fundamental fluctuation dissipation theorem of Callen, Welton, Green and Kubo which underpin descriptions of irreversibility, insofar as they are derived from time translational invariance, is also questioned; from Part I, they cannot be derived properly from time reversal symmetry. (...)
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  21.  57
    Atman, identity, and emanation: Arguments for a hindu environmental ethic.Christopher G. Framarin - 2011 - Comparative Philosophy 2 (1):3-24.
    Many contemporary authors argue that since certain Hindu texts and traditions claim that all living beings are fundamentally the same as Brahman (God), these texts and traditions provide the basis for an environmental ethic. I outline three common versions of this argument, and argue that each fails to meet at least one criterion for an environmental ethic. This doesn’t mean, however, that certain Hindu texts and traditions do not provide the basis for an environmental ethic. In the last section of (...)
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  22.  85
    Democracy as a non–instrumentally just procedure.Christopher G. Griffin - 2003 - Journal of Political Philosophy 11 (1):111–121.
  23.  1
    Collective Violence, Sacrifice, and Conflict Resolution in the Works of Paul Claudel.Christopher G. Flood - 1994 - Contagion: Journal of Violence, Mimesis, and Culture 1 (1):159-171.
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  24. Review of the Histological Method for Determining Age at Death in Human Skeletons. [REVIEW]Christopher G. Neill - 1983 - Nexus 3 (1):7.
     
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  25. The Concept of Moral Obligation. [REVIEW]Christopher G. Griffin - 1998 - Dialogue 37 (4):805-806.
    How are we to understand the claim that, morally speaking, one ought to do the best one can? We must, of course, refer at some point to a substantive moral theory to flesh out the evaluative term “best,” and much of moral philosophy is devoted to defending one or another such theory. But Michael Zimmerman proposes that moral theorizing may be usefully served by a prior and separate metaethical enterprise—viz., a formal analysis of the concept of moral obligation. This analysis (...)
     
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  26.  12
    I. Time's Arrow, detail balance, Onsager reciprocity and mechanical reversibility: Basic Considerations.Christopher G. Jesudason - 1999 - Apeiron 6 (1-2):9-24.
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  27.  38
    The Motivation of the Moral Saint.Christopher G. Framarin - 2020 - Journal of Value Inquiry 54 (3):387-406.
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  28.  7
    objection), or it is causally determined (undermining Goetz's allegiance to non-causal agency). I suspect that confusion over equivocal uses of 'choice'may explain why someone would say that a reason for an action (say Ra2) is the reason for a choice, even when it is neither intrinsically more compelling than other reasons for action.Christopher G. Framarin & Hindu Studies Series - 2010 - Religious Studies 46 (1).
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  29. The desire you are required to get rid of: A functionalist analysis of desire in the bhagavadgita.Christopher G. Framarin - 2006 - Philosophy East and West 56 (4):604-+.
    : Nisk?makarma is generally understood nonliterally as action done without desire of a certain sort. It is argued here that all desires are prohibited by nisk?makarma. Two objections are considered: (1) desire is a necessary condition of action, and (2) the Indian tradition as a whole accepts desire as a necessary condition of action. A distinction is drawn here between a goal and a desire, and it is argued that goals.
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  30.  79
    Christopher G. Framarin's Desire and Motivation in Indian Philosophy, Routledge Hindu Studies. [REVIEW]Malcolm Keating - 2013 - Journal of the American Oriental Society 133 (1):160-62.
    Desire and Motivation in Indian Philosophy. By Christopher G. Framarin. Routledge Hindu Studies Series. London: Routledge, 2009. Pp. xv + 196. $170 ; $44.95.
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  31.  29
    Renunciation, Pleasure, and the Good Life in the Saṃnyāsa Upaniṣads.Christopher G. Framarin - 2017 - Philosophy East and West 67 (1):140-159.
    The Saṃnyāsa Upaniṣads characterize the life of the saṃnyāsin as devoid of earthly pleasures. At the same time, these and other texts record confusion and suspicion toward those who would pursue such a life, and disbelief that such severe austerity could be required. To many, the saṃnyāsin seems to forsake the good life in forsaking earthly pleasures. I call this the ‘Precluded Pleasures Objection’ to the saṃnyāsin ideal. A number of replies to the Precluded Pleasures Objection might be drawn from (...)
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  32.  84
    The Applicability of Shannon Information in Quantum Mechanics and Zeilinger's Foundational Principle.Christopher G. Timpson - 2003 - Philosophy of Science 70 (5):1233-1244.
    Recently, Brukner and Zeilinger have presented a number of arguments suggesting that the Shannon information is not well defined as a measure of information in quantum mechanics. If established, this result would be highly significant, as the Shannon information is fundamental to the way we think about information not only in classical but also in quantum information theory. On consideration, however, these arguments are found unsuccessful; I go on to suggest how they might be arising as a consequence of Zeilinger`s (...)
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  33.  37
    Therapygenetics: moving towards personalized psychotherapy treatment.Christopher G. Beevers & John E. McGeary - 2012 - Trends in Cognitive Sciences 16 (1):11-12.
  34.  41
    Good and bad desires: Implications of the dialogue between kṛṣṇa and arjuna. [REVIEW]Christopher G. Framarin - 2007 - International Journal of Hindu Studies 11 (2):147-170.
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  35.  10
    Making the right connections: biological networks in the light of evolution.Christopher G. Knight & John W. Pinney - 2009 - Bioessays 31 (10):1080-1090.
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  36. Third International Workshop on Epigenetic Robotics.Christopher G. Prince & Luc Berthouze - 2004 - Interaction Studies. Social Behaviour and Communication in Biological and Artificial Systemsinteraction Studies / Social Behaviour and Communication in Biological and Artificial Systemsinteraction Studies 5 (1):155-159.
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  37.  5
    15. Der ideale Redner Ciceros.Christoph G. Leidl - 2019 - In Christian Tornau & Michael Erler (eds.), Handbuch Antike Rhetorik. De Gruyter. pp. 419-434.
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  38.  75
    Sociology without philosophy? The case of Giddens's structuration theory.Christopher G. A. Bryant - 1992 - Sociological Theory 10 (2):137-149.
    Specification of an appropriate relationship, or division of labor, between sociology and philosophy, remains a sensitive issue. Anthony Giddens offers a distinctive variant in his concern, in structuration theory, to develop an ontology of the social without participating in epistemological debate and without articulating and justifying a normative theory (whether a philosophical anthropology or a political philosophy). Both omissions impair the wider reception of structuration theory. The second is the more serious, however, insofar as the postempiricist community of inquirers may (...)
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  39. Explanation, Entailment, and Leibnizian Cosmological Arguments.Christopher G. Weaver - 2009 - Metaphysica 10 (1):97-108.
    I argue that there are Leibnizian-style cosmological arguments for the existence of God which start from very mild premises which affirm the mere possibility of a principle of sufficient reason. The utilization of such premises gives a great deal of plausibility to such types of argumentation. I spend the majority of the paper defending three major objections to such mild premises viz., a reductio argument from Peter van Inwagen and William Rowe, which proffers and defends the idea that a necessary (...)
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  40.  15
    Third International Workshop on Epigenetic Robotics : 4–5 August 2003, Boston, MA, USA.Christopher G. Prince & Luc Berthouze - 2004 - Interaction Studiesinteraction Studies Social Behaviour and Communication in Biological and Artificial Systems 5 (1):155-159.
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  41.  49
    Motivation-encompassing attitudes.Christopher G. Framarin - 2008 - Philosophical Explorations 11 (2):121 – 130.
    Alfred R. Mele defends a broadly 'Humean' theory of motivation. One common dispute between Humeans and anti-Humeans has to do with whether or not a desire is required to motivate action. For the most part Mele avoids this dispute. He claims that there are reasons to think that beliefs cannot motivate action, but finally allows that it might be that it is a contingent fact that beliefs can motivate action in human beings. Instead Mele argues for the claim that certain (...)
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  42.  24
    Moral Saints, Hindu Sages, and the Good Life.Christopher G. Framarin - unknown
    Roy W. Perrett argues that the Hindu sage, like the western moral saint, seems precluded from pursuing non-moral ends for their own sakes. If he is precluded from pursuing non-moral ends for their own sakes, then he is precluded from pursuing non-moral virtues, interests, activities, relationships, and so on for their own sakes. A life devoid of every such pursuit seems deficient. Hence, the Hindu sage seems to forsake the good life. In response, I adapt a reply that Vanessa Carbonell (...)
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  43.  21
    Book review: Computational principles of mobile robotics. [REVIEW]Christopher G. Prince - 2004 - Minds and Machines 14 (3):407-414.
  44.  6
    The Householder as Support and Source of the Āśramas in the Mānava Dharmaśāstra.Christopher G. Framarin - 2021 - Journal of Indian Philosophy 49 (1):1-22.
    Medhātithi reduces Manu’s descriptions of the householder as support and source of the āśramas to his performance of the five great sacrifices. Patrick Olivelle characterizes Medhātithi’s interpretation as “radical,” but a strong preliminary case might be made in its favor. Nonetheless, there are a number of reasons to resist Medhātithi’s interpretation. The more plausible interpretation of these passages is also the most straightforward. The householder is the support of the other three āśramas because he is economically productive. He is the (...)
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  45.  21
    Karma, Rebirth, and the Value of Nature.Christopher G. Framarin - 2014 - Environmental Ethics 36 (2):215-233.
    Many contemporary authors argue that the Hindu doctrines of karma and/or rebirth entail that both human and nonhuman entities in nature are interconnected, and hence have intrinsic value. These doctrines do not entail that entities in nature are interconnected, however. Even if they did, the interconnectedness of entities cannot establish their intrinsic value. If the interconnectedness of entities did establish their intrinsic value, the account would attribute equal intrinsic value to all things, both natural and non-natural, and hence, fail to (...)
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  46.  29
    Hinduism and Environmental Ethics: An Analysis and Defense of a Basic Assumption.Christopher G. Framarin - 2012 - Asian Philosophy 22 (1):75-91.
    The literature on Hinduism and the environment is vast, and growing quickly. It has benefitted greatly from the work of scholars in a wide range of disciplines, such as religious studies, Asian studies, history, anthropology, political science, and so on. At the same time, much of this work fails to define key terms and make fundamental assumptions explicit. Consequently, it is at least initially difficult to engage with it philosophically. In the first section of this paper, I clarify a central, (...)
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  47.  36
    Taking desirelessness () seriously.Christopher G. Framarin - 2005 - Asian Philosophy 15 (2):143 – 155.
    There is a principle of charity within the Indian philosophical tradition that states that one is justified in reverting to a non-literal interpretation of a text only when a literal reading entails a clear contradiction. Most scholars have argued that a literal interpretation of the Bhagavadgtā's advice to act without desire ought to be abandoned for this reason, because it contradicts the obvious fact that desire is a necessary condition of action. In this paper two often cited arguments for the (...)
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  48.  27
    Unselfishness.Christopher G. Framarin - 2008 - International Philosophical Quarterly 48 (1):69-83.
    In this paper I argue that the prohibition on desire in the orthodox Indian systems is not simply a prohibition on selfish desires. The word “selfish” is ambiguous. It can mean either “self-interested” or “excessively self-interested.” Since only excessively self-interested actions are prohibited, the prohibition on desire cannot be a prohibition on all self-interested desires. But the prohibition on desire cannot be a prohibition on excessively self-interested desires either, because this class of desires is too insignificant to explain the general (...)
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  49.  23
    Response to joydeep bagchee's "the bhagavadgītā : Philosophy versus historicism.Christopher G. Framarin - 2011 - Philosophy East and West 61 (4):718-720.
    My thanks to Joydeep Bagchee for his review of my book in this issue of Philosophy East and West. Here I will respond to some of his objections, and offer some points of clarification. First, I want to say something about Bagchee's claim that the earlier papers in which I worked out some of my thoughts on the issue of desireless action are relevant to understanding the book. Bagchee seems to mean this as a criticism, since he says,Each chapter marks (...)
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  50.  33
    Motivation in the nyāyasūtra and brahmasiddhi.Christopher G. Framarin - 2008 - Religious Studies 44 (1):43-61.
    One common interpretation of the orthodox Indian prohibition on desire is that it is a prohibition on phenomenologically salient desires. The Nyāyasūtra and Brahmasiddhi seem to support this view. I argue that this interpretation is mistaken. The Vedāntins draw a distinction between counting some fact as a reason for acting (icchā) and counting one's desire (rāga) as a reason for acting, and prohibit the latter. The Naiyāyikas draw a distinction between desiring to avoid some state of affairs (dveṣa) and believing (...)
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