________________
२००
अनुसन्धान ५० (२)
ekadeso 'ddhâddhā sā miśrita yayā sā addhâddhā-miśritā, yathā prathamapauruşyām eva varttamānāyām kaścit kañcana tvarayan evam vadaticala madhyâhni-bhūtam iti.
53 HABERMAS (1981: 97-117) / (1984-1987 II: 62-76), and others, showed that semantic content of normative sentences can be transformed into propositional sentences while the reverse is not always possible.
54 DVS 7.6-10:
tamhā gacchāmo, vakkhāmo, amugam vā ņe bhavissai / aham vā ņam karissāmi, eso vā ņam karissai // 6 // evamāi u jā bhāsā esa-kālammi sarkiya / sampayāiyam atthe vā tam pi dhiro vivajjae // 7 // aiyamni ya kālammi paccuppannam aņāgae / jamattham tu na jāņejjā “evameyam" ti no vae // 8 || aiyammi ya kālammi paccuppannam aņāgae / jattha sarikā bhave tam tu "evameyam ti no vae // 9 // aiyammi ya kālammi paccuppannam aņāgae /
nissankiyai bhave jam tu "evameyam” ti niddise // 10 11
55 See the mixed true-false utterance ‘The god of the sky' (Āyāra 2.4.1.12-13) and similar examples of mislabelling discussed in footnote 90.
56 In symbolic logic such problems are discussed under the labels such as ‘no-item thesis', 'misleading form thesis', 'truth value gap thesis', and ‘new truth-value thesis' (HAACK 1974: 47 ff.). According to PRIEST (1987 / 2006) the single rationale underlying the theory of different types of truth value gaps, derived from the correspondence theory of
that 'for certain sentences, a there is no Fact which makes a true, neither is there a Fact which makes a true', which are to be distinguished from dialetheia, or true contradictions such that both statement A and its negation, A, are true. In his view, the argument fails, because “if there is no Fact which makes a true, there is a Fact which makes a true, viz. the Fact that there is no Fact which makes a true' (ib., p. 54).
57 See for instance BALBIR (1987: 9) and DUNDAS (1996: 62).
58 PRIEST-ROUTLEY (1983: 14) cite Stoic and other authors from Greek antiquity defending this view.
59 'In this respect the Jains anticipate contemporary discussive logic, initiated by Jaśkowski, and they may similarly be interpreted in
Jain Education International 2010_03
For Private & Personal Use Only
www.jainelibrary.org
