Graham Priest's SKEMA (AION Blog Journal) of Fundamentals of Aristotle (Exceptional Rule to Formal Syllogistical Logic of Medievals "Absolutism" of Western Logic--Madyamika is Spring Water from the Gods in Meditatio & Action Philosophy-------

SURVEILLANCE, CRIME & PHILOSOPHY & CULTURE


Why might that be? Nagarjuna’s reasoning is somewhat opaque, but essentially it seems to go something like this. The language we use frames our conventional reality (our Lebenswelt, as it is called in the German phenomenological tradition). Beneath that there is an ultimate reality, such as the condition of the enlightened dead person. One can experience this directly in certain meditative states, but one cannot describe it. To say anything about it would merely succeed in making it part of our conventional reality; it is, therefore, ineffable. In particular, one cannot describe it by using any of the four possibilities furnished by the catuskoti.

It is striking how useful his invention proves in the context of Buddhist metaphysics, though Buddhism played no part in inspiring it

We now have a fifth possibility. Let us write the four original possibilities, {T}, {F}, {T, F} and {}, as t, f, b and n, respectively. The way we set things up earlier, value of was a relation and the sets were the possibilities that each statement might relate to. But we could have taken value of as a function and allowed t, f, b and n to be the values that the function can take. And now there is a fifth possible value – none of the above, ineffable, that which lies beyond language. Call it i. (Strictly speaking, it is states of affairs that are ineffable, not claims, so our values have to be thought of as the values of states of affairs; but let us slide over this subtlety.)


by Distinguished Chair Professor Dr Graham Priest, CUNY & UMlebourne---