At the International Seminar on Logic held at the University of Brasilia in 1972, Ricardo Gonçalves (Ryokan Monk) outlined the themes that should form part of a basic dialog between Western and Eastern logics: Indian logical systems (Nyaya and Vedanta non-dualism), Buddhist (Nagarjuna's catuskoti), Daoist (the non-essentialist logic of the Dao De Jing), the paradoxes of Gongsun Long and Han Fei Zi, the soku hi logic of the Prajnaparamita sutras and the logical-mathematical structure of the I Jing.

Although in a preliminary and tentative way, I propose to broaden the classic comparative framework laid out by Ryokan, bringing Eastern logics into dialogue, this time not only with Western ones, but also with indigenous and Afro-diasporic ones.

I will present some logical structures in candomblé that are similar to paraconsistent logics, such as the dual and alternating identity of the orixá Logunedé of Bahian Kêtu; the crossroads model of Exú and the irreconcilable alternation of his black and red cap. Besides that, I will also contrast a proverb of Exu with an equivalent motto of Gonsun Long, both about the reversal of the present time into the past time. I will also outline a similarity by way of a trialogue between Klein's bottle, the structure of the tipiti and the myth of the blowgun by Wma Watu (both elements of Amazonian indigenous traditions), and the logic of the relationship between the self and the historical world formulated by Kitaro Nishida (similar to soku hi).