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stand-points) to a thing is possible and that as a matter of fact, reality has both affirmation and negation as two of its real constituent elements. In the second section, again, we have seen that the simultaneous attribution of these apparently contradictory characters to a thing does not make it incognisable; rather, it presents before us a novel aspect of the nature of the thing under consideration. It is thus that the compresence of positive and negative elements in a real object is conceivable. But this does not mean that language has the means of expressing our idea of the real co-existence of contradictory attributes in a thing. The fourth Bhanga states that in some respects a thing exists and has positive features and that simultaneously, in some respects it does not exist and has negative features, and We can have the idea of the thing with its aspects of simultaneous affirmation and negation. A word, however, has the power of expressing only one aspect of a thing; it can express that the thing exists or that it does not exist. Language can even express, by means of complex or compound sentences that a thing exists and then, it does not exist or vice versa. A word stands for a simple stereotyped and non-complex aspect of a thing; it is not elastic enough to
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