Studia humana (SH) is a multi-disciplinary peer reviewed journal publishing valuable
contributions on any aspect of human sciences such as...
Special issue: Indian logic
February 13th, 2022
Studia Humana special issue on Indian logic

Interdisciplinary journal Studia Humana invites contributors interested in Indian logic to send paper proposals. In this ussue we are going to explicate a logical-epistemological dimension of traditional philosophical thinking of different darśanas as well as of non-orthodox schools such as Yogācāra and Mādhyamaka.

Suggested topics include, but are not limited to the following:

- Conceptual differences between dharma and dharmin in the darśanas

- Epistemological and cognitive aspects of Advaita Vedānta

- Semantical and epistemological aspects of Mīmāṃsā

- Ontological and semantical aspects of Vaiśeṣika

- Logical theory of Nyāya

- Logical theory of Yogācāra

- Jain logic

- Logical critics of Mādhyamaka

- Argumentation and debates according to one of the schools of Indian philosophy

- Formalizations of epistemological and logical doctrines of Indian philosophy

Authors are asked to send their papers until the end of August 2022 to the following e-mail address:

Accepted papers are scheduled for publication in 4 issue 2022 (November), while all finally accepted papers may be published prior to assignment to the issue as early view.

Instructions for authors:
Special issue: argumentation logic
February 6th, 2022
Special issue: space philosophy and space ethics
February 15th, 2021
Early view option
September 25th, 2020


Many-worlds theory of truth
author: Alexander Boldachev,
The logical world is a set of propositions, united by common principles of establishing their truth. The many-worlds theory asserting that the truth of any proposition in any given logical world is always established by comparing it with standard propositions in this world – directly or via the procedure of transferring the truth.


Using Transition Systems to Formalize Ideas from Vedānta

author: Padmanabhan Krishnan,
Vedānta is one of the oldest philosophical systems. While there are many detailed commentaries on Vedānta, there are very few mathematical descriptions of the different concepts developed there. This article shows how ideas from theoretical computer science can be used to explain Vedānta. The standard ideas of transition systems and modal logic are used to develop a formal description for the different ideas in Vedānta. The generality of the formalism is illustrated via a number of examples including saṃsāra, Patañjali’s Yogasūtras, karma, the three avasthās from the Māṇḍūkya Upaniṣad and the key difference between advaita and dvaita in relation to mokṣa.

Representation and Reasoning in Vedānta

author: Subhash Kak,
This paper considers the matter of representation in Vedānta by examining key claims in the Ṛgveda and the Upaniṣads, which are some of its principal texts. Specifically, we consider the logic behind the paradoxical verses on creation and the conception of consciousness as the ground on which the physical universe exists. This also is the template that explains the logical structure underlying the principal affirmations of the Upaniṣads. The five elements and consciousness are taken to pervade each other, which explains how gross matter is taken to consist of all the four different kinds of atoms that get manifested in different states of the substance. The verses on creation are an example of the use of catuṣkoṭi in Indian philosophy prior to the use of it by Nāgārjuna in the Madhyamaka tradition. It also contrasts central ideas of Vedānta with the corresponding contemporary scientific ideas on consciousness.

Descriptions of Ānvīkṣikī in the Texts of Classical India and the Nature of Analytic Philosophy

author: Vladimir K. Shokhin,
The author enters an already old dispute, that is, whether a countеrpart of the notion of philosophy could be encountered in the traditional India, upholds the view that the term ānvīkṣikī (lit. “investigation”) was nearest to it and traces its meaning along the texts on dharma, politics, poetics and philosophy properly. Two main avenues to the understanding of philosophy’s vocations in India have been paved in the Mānavadharmaśāstra, along with the commentaries thereon and by Kamandaki, the author of the Nītisāra (as the knowledge of Ātman) and in the Arthaśāstra and the Nyāya texts composed by Vātsyāyana and Uddyotakara (as a metascience helping the other branches of knowledge bear their fruits). Therefore philosophy in India as well was regarded as the duality of ideological and methodological constituents, while the emphasis on analytic practice in the definitions of ānvīkṣikī (Wittgenstein’s conception of philosophy as a practice is also referred to in this context) paves a good promise for comparative philosophy.