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The General Conception of Knowledge
171 subsisting in the latter. The subject has a real existence while the object has phenomenal existence.
(2) The Yogācāra maintains that the object does not exist at all. The subject itself appears into the two forms of subject and object.
(3) The Mādhyamika holds that the subject and object both are phenomenal.
(4) The realistic systems on the other hand, hold independent and a real existence of both the suhject as well as object. But, they also hold divergent views regarding their actual nature. According to the Buddhist the object is absolutely particular without any mixture of generality which is purely subjective. According to Sankhya it is general. The others hold it as a combipation of both. The Jaina holds that the object exists independent of the subject and possesses the characteristics of generality as well as particularity relatively.
The main objection against the idealist systems is this, that the apparant diversity in cognition can not be explained without diversity in the objects. If the objects do not exist at all or do not possess real existence, where from this diversity comes ? The example of dream also cannot explain it; because, the dreams are not absolutely unconnected with the objective reality. The world of dream is composed of only these objects as are already experienced. The only difference is that they appear in the relations different from their real existence. The past impressions also cannot explain this diversity as the diversity in impressions also must have some cause behind it. Ultimately, we shall have to admit some external cause responsible for diverse congnitions and impressions.
Further, we observe a lot of difference between the subjective and the objective appearances. The appearance of pleasure pain etc. is subjective. It differs with the subject, No two persons feel alike. But, the appearance of jar, i. e.
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