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 (ŏb-vûr′zhən, əb-)
1. The process of obverting or the condition so resulting.
2. Logic Inference of the obverse of a proposition.
American Heritage® Dictionary of the English Language, Fifth Edition. Copyright © 2016 by Houghton Mifflin Harcourt Publishing Company. Published by Houghton Mifflin Harcourt Publishing Company. All rights reserved.


(ɒbˈvɜr ʒən, -ʃən)

1. an act or instance of obverting.
2. a form of inference in which a negative proposition is obtained from an affirmative, or vice versa, as “None of us is immortal” is obtained by obversion from “All of us are mortal.”
[1840–50; < Late Latin]
Random House Kernerman Webster's College Dictionary, © 2010 K Dictionaries Ltd. Copyright 2005, 1997, 1991 by Random House, Inc. All rights reserved.
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(This why I am using the label "post-Kantian": these are more like extensions of Kantian themes rather than departures from them.) Anyway, what I am suggesting amounts to a kind of perspectival obversion in which one takes oneself into consideration as well, a frank and necessary circumscribed egoism that is justified by the assumption that one is oneself a member of the set of rational beings.
(18) Most authors on both sides of this issue reject the Hobbesian solution of reinterpreting negative judgments (by obversion) as infinite judgments in the traditional sense, such that "A is not B" is equivalent to "A is not-B." Even apart from the questionableness of supposing an equivalence here, this strategy is little help since it simply repositions and retains negation; see Wood, "The Paradox of Negative Judgment," 418; Raphael Demos, "A Discussion of a Certain Type of Negative Proposition," Mind 26, no.