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An Account of
is, the Budhistic theory of changes follow ing each other in unbroken succession, being so changing without cause, the killing of animals by a butcher is not caused and therefore implies no responsibility. The same objection applies to the theory of cognition as well as that of volition. If knowledge consists of passing sensations without the unity of apperception' to connect them, there is no gr or recognition of for, example this house as being the one that I visited yester-day. The sensationl theory, therefore destroys all knowledge by making both the subject and the objective world unstable. All properties of objects become fictitious as there remains nothing stable of which they may be the properties. Under these circumstances, the doctrine of the persistence of human personality after death becomes out of the question. This deals a death-blow upon the theory on which all religion stands and which is so deeprooted a coviction that a theory of
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