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absolute negationism which is an inconceivable position is easily avoided and an understandable conception of the world is arrived at.
In fact, every system of philosophy which first admits a cut and dried scheme and then has got to face facts which are not identical with that scheme but which vary from it in some form is bound to admit different aspects in the Original Scheme and have recourse to the Jaina Doctrine of the Syad-vada by implication. The Buddhist subjective idealists cannot deny the heterogeneity in the individual ideas and yet they hold that all ideas are but ideas and as such, homogeneous. This is admitting only the many-sidedness of an idea. The Charvaka-sophists contend that consciousness is a product of the material elements. Yet, what is this product? Is it identical with each one of the elements e. g. the earth etc, ? No; in that case, all things made of that element e. g. pitcher etc, would have consciousness. Is the consciousness different from each of those elements? No: for, in that case, the elements would not be four in number, as the Charvākas say, but would be five. This shows how consciousness is admitted by the Charvakas to have many aspects,-it being in some respects identifiable with the material elements and in some respects, diff
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