Buddhist Avadānas. Socio-Political Economic and Cultural by Sharmistha Sharma

By Sharmistha Sharma

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5), and Kuhn's sensitivity to the problems of concept application pointed out by Wittgenstein give his work an enhanced sociological interest. It is not clear whether Kuhn himself should be Training 35 characterised as a finitist (d. Stegmiiller, 1976, for relevant interpretations of Kuhn; and Kuhn, 1975, for comments upon Stegmiiller); but neither is it of any importance. What is important is that Kuhn's work, and specifically his discussion of learned similarity relations, lends support to a finitist position, and helps us to see how knowledge can be understood in this sociologically interesting way.

Logical and mathematical operations are then performed, to derive from the laws and conditions sets of predictions, PI' Pc. P" etc. , are obtained by direct measurement in the course of the corresponding experiment. Since the measured values R R 2 , R, 'agree' with PI' R2 and P, respectively, they confirm the theory in which the original scientific laws are included. Results deserve credibility because they are read off from reality, and thus presumably correspond to reality. Theory, in turn, deserves credibility because its predictions correspond with results.

On this view, an empirical concept is either true or false of all things in the spatio-temporal universe. It divides that universe cleanly into two parts, being true of the constituents of one part and false of the other. The set of things of which it is true is sometimes called the 'extension' of the term (the 'reference' of a term is a closely related expression, and is sometimes used interchangeably with 'extension '). Thus to talk ofthe extensions ofterms is to imply that future proper usage is determined in advance, that everything already lies either within or without the extension of a term.

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