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Contents
VIII THE NYAYA CONCEPTION OF UNIVERSALS
Meaning of relatedness meaning of identity (212-213); Buddhist contention that the meaning of terms is negation of the opposite and that negation is a fiction is psychologically false and logically unjustifiable; source of knowledge of the universal according to the Naiyayika: elaborate exposition of the Buddhist and the Naiyayika position (213— 241); A retrospective survery of the Buddhist arguments put forward to negative the objective reality of the universal and Udayana's criticism of the Buddhist position (241-253); The Buddhist theory which makes the particular responsible for the thought of the universal and its criticism (253-256); Examination of the objections advanced by the Buddhist against the possibility of an object universal (257-260); A difficulty raised by the non-absolutist and the Naiyayika reply (261262); The objection of Dharmakirti and the Naiyayika's answer (262-264); The problems whether our sense organs are competent to envisage universals and whether language is directly cognisant of reality as it is (264-265).
IX THE JAINA CONCEPTION OF UNIVERSALS
Sec. I. Jaina conception of universals as represented by Jinabhadra, Akalanka and Vidyanandi down to Yaśovijaya (266); The position adopted by Samantabhadra (266—272).
Sec. II. Buddhist influence and the reinterpretation of universal by Jinabhadra, Akalaňka. Vidyanandi and Prabhäcandra down to Yasovijaya (272-274) Criticism of the same (275-289).
INDEX
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