The followers of Prabhākara and the Vishishtadvaita do not accept anupalabdhi as a separate parmāṇa because the same sense organs which apprehend an entity can also cognize its abhāva or the non-existence.
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He equates deciding upon something with liking it, meaning that we cognize reasons to rationalize a decision more often than deciding upon it. In other words, we make judgments first, and then seek to justify them by rationalization.
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Phassa is not the mere collision of hardness with the bodysense, it is not touch in the physical sense. Impact is the function of phassa in the sense that it assists the citta so that it can cognize the object.
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Westerhoff, 2018, p. 70. Vaibhāṣika Abhidharma also describes dharmas as having "common characteristics" (sāmānya-lakṣaṇa), which applies to numerous dharmas (for example, impermanence applies to all material dharmas and all feelings, etc). Only the mental consciousness can cognize common characteristics.Dhammajoti (2009) p. 20.
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Henry's doctrines are infused by a strong Platonism. He distinguished between knowledge of actual objects and the divine inspiration by which we cognize the being and existence of God. The first throws no light upon the second. Individuals are constituted not by the material element but by their independent existence, i.e.
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According to Gampopa the yoga of one taste is "understanding diverse appearances as being one, from the standpoint of their intrinsic nature."Reginald Ray, Secret of the Vajra World. Shambhala 2001, p 280. Phagmo Drupa says: > By meditating on the one taste of all things, the meditator will cognize the > one taste of all these things.
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The fiscal requirements for buying the house will change with the market, so the couple's plan will have to adhere to those changes. However, once the couple understands the fiscal requirements and their financial means are able, they can buy the house. In the same way all logical knowledge can become true knowledge. Said simply, for this to happen an individual must cognize the correct circumstances.
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Gyatso, Geshe Kelsang Gyatso, Understanding the Mind: The Nature and Power of the Mind, Tharpa Publications (2nd. ed., 1997) "Knowing" refers to the fact that mind is aware of the contents of experience, and that, in order to exist, mind must be cognizing an object. You cannot have a mind – whose function is to cognize an object – existing without cognizing an object. Mind, in Buddhism, is also described as being "space-like" and "illusion-like".
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For Smoley, the Gospel of John in particular, with its frequent and emphatic contrast of "I" with "the world" (e.g., "Be of good cheer, for I have overcome the world"; John 16:33), is an exposition of this fundamental duality. This isolated "I" that does nothing other than cognize would seem to lead to a type of solipsism. Smoley counters this by another assertion: that this "I" is part of a larger, collective "I" that encompasses the whole human race.
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Spengler described the process by which Enlightenment rationalism undermines and destroys itself, passing from unlimited optimism to unqualified skepticism. The Cartesian self-centered rationalism leads to schools of thought that do not cognize outside of their own constructed worlds, ignoring actual every-day life experience. It applies criticism to its own artificial world until it exhausts itself in meaninglessness. In reaction to the educated elites, the masses give rise to the Second Religiousness, which manifests as deeply suspicious of academia and science.
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A bodhisattva, in order to benefit all sentient beings, must additionally cognize the various possible paths by which others may progress, so that he may, for example, teach in different ways in accordance with their various situations and capacities. This is the "knowledge of paths" of chapter two. According to the Mahayana understanding, only a fully enlightened Buddha has eliminated obstacles to omniscience (jneyavaranaheya) as well as obstacles to liberation (kleshavaranaheya). "Knowledge of all aspects" in the first chapter refers to this ultimate state.
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Besides the efficacy of the God's word, there is also the certainty of faith. The truth of God is more certain than life and all experience [3, p. 316]. The believer sees in Scripture the clarity of God himself, "which the face of Jesus Christ reflects" [3, p. 318]. All the mysteries of the immanent God "lose their stings when we read between the lines to cognize God through the face of Jesus Christ, who through suffering and death has redeemed us to the eternal counsel of his father" [3, p. 303].
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Humans necessarily perceive objects as located in space and in time. This condition of experience is part of what it means for a human to cognize an object, to perceive and understand it as something both spatial and temporal: "By transcendental idealism I mean the doctrine that appearances are to be regarded as being, one and all, representations only, not things in themselves, and that time and space are therefore only sensible forms of our intuition…"Immanuel Kant's Critique of Pure Reason, trans. Norman Kemp Smith (London: Macmillan, 1933), p. 345 (A 369).
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The basic principle of Pekař's conception was the necessity to understand historical epoch from itself, thus, to cognize and feel its spirit. According to him, historiography should have scientific foundations, but the contribution of historian should consist of understanding and faithful description of ancient times. "Historiography is not an exact science, a sober autopsy of a matter, but the science exploring life of individual people in its complexity". That's why a historian cannot coolly stay to be a disinterested observer - he has to take his own position to the past.
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Karunadasa (2010), p. 76. In the Abhidhamma exegesis, citta (synonymous with viññana) is defined in three main ways: # By way of agent (kattu-sādhana): “Consciousness is that which cognizes an object.” # By way of instrument (karaņa-sādhana): “Consciousness is that through which the concomitant mental factors cognize the object.” # By way of activity or mode of operation (bhāva-sādhana): “Consciousness is the mere act of cognizing the object.” This definition is the only one which "is said to be valid from an ultimate point of view" (nippariyayato), since, strictly speaking, consciousness is not a thing, but an activity or process.
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Zarrilli, 2008, p. 55 He also talks about Copeau's work in terms of embodiment: > Copeau was precise about the type of embodied awareness that training should > develop in the actor: "What is needed is that within them every moment be > accompanied by an internal state of awareness peculiar to the movement being > done" (Cole and Chinoy 1970). With each repetition of each exercise, for the > nth time, there is this "something more" that can be found in one's > relationship to movement. It is repetition per se which leads one, > eventually, to the possibility of re-cognize-ing oneself through exercise.
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In Germany, the psychologist and philosopher Karl Jaspers—who later described existentialism as a "phantom" created by the publicKarl Jaspers, "Philosophical Autobiography" in Paul Arthur Schilpp (ed.) The Philosophy of Karl Jaspers (The Library of Living Philosophers IX (Tudor Publishing Company, 1957, p. 75/11)—called his own thought, heavily influenced by Kierkegaard and Nietzsche, Existenzphilosophie. For Jaspers, "Existenz- philosophy is the way of thought by means of which man seeks to become himself...This way of thought does not cognize objects, but elucidates and makes actual the being of the thinker".Karl Jaspers, "Philosophical Autobiography" in Paul Arthur Schilpp (ed.) The Philosophy of Karl Jaspers (The Library of Living Philosophers IX (Tudor Publishing Company, 1957, p.
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He uses the findings from his intended ethnographic fieldwork to shift the predominant focus in tourism studies on tourist and impact studies to a study of tourism service providers, showing their crucial role as intermediaries. In his book, Envisioning Eden: Mobilizing Imaginaries in Tourism and Beyond (2010), he critically analyses the circulation and dynamics of tourism imaginaries, illustrated with ethnographic data from Yogyakarta (Indonesia) and Arusha (Tanzania). One of Salazar's key concepts is the one of imaginaries, which he describes as "culturally shared and socially transmitted representational assemblages that are used as meaning-making devices (mediating how people act, cognize, and value the world)". He is currently using this concept to research the role of dominant discourses and images of (im)mobility in cultures across the globe.
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The Eleatics maintained that the true explanation of things lies in the conception of a universal unity of being. According to their doctrine, the senses cannot cognize this unity, because their reports are inconsistent; it is by thought alone that we can pass beyond the false appearances of sense and arrive at the knowledge of being, at the fundamental truth that the "All is One". Furthermore, there can be no creation, for being cannot come from non-being, because a thing cannot arise from that which is different from it. They argued that errors on this point commonly arise from the ambiguous use of the verb to be, which may imply actual physical existence or be merely the linguistic copula which connects subject and predicate.
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Kant, Immanuel, Critique of Pure Reason, translated by J. M. D. Meiklejohn, A629-A640 Ontotheology, according to Kant (as interpreted by Iain Thomson), "was the type of transcendental theology characteristic of Anselm of Canterbury's ontological argument which believes it can know the existence of an original being [Urwesen], through mere concepts, without the help of any experience whatsoever".Thomson, Iain (2005): Heidegger on Ontotheology: Technology and the Politics of Education, 7. Kant himself defined the relationship between ontotheology and cosmostheology as follows: "Transcendental theology aims either at inferring the existence of a Supreme Being from a general experience, without any closer reference to the world to which this experience belongs, and in this case it is called cosmotheology; or it endeavours to cognize the existence of such a being, through mere conceptions, without the aid of experience, and is then termed ontotheology."Kant, Immanuel, Critique of Pure Reason, transl.
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The 19th- century British philosopher John Stuart Mill discussed the problem of universals in the course of a book that eviscerated the philosophy of Sir William Hamilton. Mill wrote, "The formation of a concept does not consist in separating the attributes which are said to compose it from all other attributes of the same object and enabling us to conceive those attributes, disjoined from any others. We neither conceive them, nor think them, nor cognize them in any way, as a thing apart, but solely as forming, in combination with numerous other attributes, the idea of an individual object". However, he then proceeds to state that Berkeley's position is factually wrong by stating the following: In other words, we may be "temporarily unconscious" of whether an image is white, black or yellow and concentrate our attention on the fact that it is a man and on just those attributes necessary to identify it as a man (but not as any particular one).
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