By F. Th. Stcherbatsky
Quantity 2 of two. This paintings claims the honour of the historian of the tradition of Asia, of the Sanskrit philologist and of the overall thinker. it's the final of a sequence of 3 works destined to clarify what's possibly the main robust circulation of rules within the heritage of Asia, a stream which, originating within the sixth century BC within the valley of Hindustan, steadily prolonged its sway over nearly the total of the continent of Asia, in addition to over the islands of Japan and of the Indian archipelago. those works are hence eager about the historical past of the ruling rules of Asia, principal and japanese.
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Additional resources for Buddhist Logic, Part 2
After having established a radical distinction between the parts of the senses and of the intellect in cognition, Dignag a was evidently in want of something which would be partly sensuous and partly mental. He thus established his «mental sensation». A similar course, as is well known, has been taken in European philosophy. Some particulars about this exceedingly interesting theory of a mental sensation as well as translations from Vacaspati and the Tipp. will be given in an Appendix. dharrllas, ideas, volitions, passions, etc.
Is here used not in the meaning of sensation, but it is comprehensive of definite perception (savikalpaka) also. 3 pramiti-rUpa. 4 There is a coordinatioll of the «thing in itself» with all the elements constituting the superimposed image or UniversaL The term sariZpya is suggestive of a special theory of Universals. The Buddihsts are neither Realists, nor Conceptualists, but extreme Nominalists (apoha-vadina~). The school of N yaya-IT ai8e~ika represents in India an extreme Realism, they use the term siimiinya and admit the objective reality of classes (jati), individual forms (iikrti) as well as particular things (vyakti).
Indeed just as perception existing at the time of name-giving is now extinct, just so thl:re is to-day also no «its ohJectirity») of the thing». 5 24 A SHORT TREATISE OF LOGro directly grasp the sound and the meaning, because it cannot apprehend (now) what has been experienced a long time ago. 2) The same kind of argument must be applied to the (exceptional) sagacity of the Yogis. The meaning of all words is present to them, (they know it directly). It is not synthetic knowledge however, it does not grasp former experiences which happened at the time of the formation of language.