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37THRITT 40 (?)
determining truth-values of performative utterances has been discussed, for example, by FAUCONNIER (1981: 182).
65 Thāņa 6.111 lists six types of question-contexts, not all of which can be categorised as neither-true-nor-false; e.g. vuggaha-pattha <vyudgraha-praśna>, questioning an opponent.
66 On ambiguities created by the use of the future tense see also FAUCONNIER (1981; 180 f.), and others.
67 HAACK (1974: 58 f., 73–90) criticises the 'modal fallacy' in Aristotle's argument on future contingents, but accepts it as valid if interpreted as a truth value gap theory.
68 See further STRAWSON (1950) and the ensuing debate, on which see also HORN (1985), (2001: 362 ff.), and others.
69 Muni Nathmal (Acārya Mahāprajña) characterized asatya-mrsā language as vyavahāra-bhāsā, or conventional or common speech (Thāņa 4.23, Hindi commentary).
70 PaņņU 82 f.: “âmantaņi” ity-ādi, he deva iti amantaņi, eşā kilāpravarttaka-nivarttakatvāt satyâdi bhāṣā-traya-laksaņa-viyogataś câsatyamrseti, evam sva-buddhayā anyatrapi bhāvanā kāryệti, kajje parassa pavattaņam jahā imam karehitti āņavaņi, katthai vatthu-visesassa dehitti maggaņam jāyaņi, aviņņāyassa samdiddhassa vā atthassa jāņaņattham tad-abhijutta-codaņam pucchaņi, viņiyassa uvaeso jaha-pāņavahāu ņiyatta havati dihâuyā aroga ya emādi paņņavaņi paņņattā viyarāgehim. Pann?, 258b: "āmantaņi” iti tatra amantraại he devadatta ity-ādi, eşā hi prāg-ukta-satyâdi-bhāsā-traya-lakcaņa-vikalatvān na satyā nāpi mrşā nāpi satyā-mrsā kevalam vyavahāra-mātra-pravstti-hetur ity asatyā-mrşā.
11 Paņnt, 259a: abhigrhită prati-niyatârthâvadhāraṇam, yathā idam idānim karttavyam idam nêti.
72 PannT, 259a: anabhigrahā yatra na prati-niyatârthâvadhāraṇam, yathā bahukâryesv avasthitesu kaścit kañcana prcchati-kim idānim karomi?, sa prāha--yat pratibhāsate tat kurv iti.
73 DELEU (1970: 241).
74 Jambūvijaya's edition of the Thāņa 4.23 (238) contains the following commentary of Jinabhadra's Viśeşāvaśyaka-bhāsā (VāBh) 376– 7: anahigaya jā tisu vi saddo cciya kevalo asacca-musa.
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