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Classical Indian Philosophy: An Introductory Text by J. N. Mohanty

By J. N. Mohanty

Popular thinker J. N. Mohanty examines the diversity of Indian philosophy from the Sutra interval throughout the seventeenth century Navya Nyaya. rather than targeting the several platforms, he specializes in the key techniques and difficulties handled in Indian philosophy. The booklet contains discussions of Indian ethics and social philosophy, in addition to of Indian legislations and aesthetics.

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So it is clear from the middle dialogues that humans possess knowledge of some things and are at least in principle capable of gaining knowledge of many more. Fundamental theorems The most interesting and surprising fact about Plato’s mature ontological investigations, and the fact that perhaps more than anything entitles the results of these investigations to be presented in the shape of a theory, is that the two axioms and seven auxiliaries discussed above logically entail almost everything else of philosophical interest Plato says about forms in the dialogues of the middle period.

As we will see below (pp. 178), there is some evidence to suggest that Plato’s forms cannot exist uninstantiated, and hence that Plato’s forms do not have the capacity for independent existence. On the other hand, Aristotle says in several places (Metaphysics 1078b30–31, 1086a32–b5) that Plato separated the forms, where there is reason to think that Aristotle (at least in these passages) understands separation to involve (or to amount to) the capacity for independent existence (see Hardie [1936, 73], Irwin [1977a, 154], Fine [1984, 258–262], and Allen [1997, 114–115]).

At Phaedo 97c–99c, Socrates criticizes Anaxagoras, but not this aspect of Anaxagoras’ theory. The Anaxagorean idea of which Socrates disapproves is that the causes (aitiai) of the properties of things are sensible items (such as air, ether, water, sounds, bones, sinews, and so on). For further discussion, see Dancy (2004, 109–114 and 151). Dancy (2004, 151–170) also argues that TT underlies the argument at Charmides 164c–166b, as well as the first three refutations in Hippias Major 287b–293c. Although I agree with Dancy here, I think that the evidence from the Hippias Major for ascribing TT to Plato is indirect.

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