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Philosophy, on the contray, lays down the categories and conditions, in light of which the identifications or the differentiations are to be judged. The eight considerations, described and illustrated above, appear to constitute a full, complete and dependable list of such categories and it is to the credit of the Jaina Philosophers to have found out those ultimate conditions of assimilation and differentiation of attributes. The eight categories indicated above have been respectively called by them, Kāla ( time ), Atmarupa (nature), Artha (basic substance), Sambandha ( relationship to the substance ), Upakara (manner of modifying ), Guni-desa ( place of location in the object ). Sansarga (contactual connection ) and Sabda (linguistic expression ).
Knowledge of an object consists in a judgment about it and a judgment consists in applying an attribute or feature to the object. Where one feature is identifiable with the other features of the object in the manner indicated above, we have a synthetic judgment, giving an unitary conce. ption of the object, although it is endowed with numerous features. Where, however, the attribute applied to the object is strictly distinguished from all its other attributes, we have an analytic judgment indicating the relationship of the object
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