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By J. N. Mohanty

Well known thinker J. N. Mohanty examines the variety of Indian philosophy from the Sutra interval throughout the seventeenth century Navya Nyaya. rather than targeting the various platforms, he makes a speciality of the foremost suggestions and difficulties handled in Indian philosophy. The publication contains discussions of Indian ethics and social philosophy, in addition to of Indian legislation and aesthetics.

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Hipp. et Plat. have apparently not been preserved. 26) that this might have been contained in the first four to five chapters of Book 1, which have not survived, though De Lacy reconstructs some of the content of these chapters from preserved testimony and fragments (see De Lacy (1984) 64-71). Yet May does point out that this belief is implied at several points throughout de Plac. Hipp. et Plat. (Book 2, section 8; Book 5, section 6; Book 6, section 6). 10. 4; cf. de Foet. Form. 674 Kühn). 11. 6.

14; cf. 3-4); and cf. 12. 97. This is not surprising. Aristotle was equally flexible, cf. g. DA 415a23-5. 98. 8-9; cf. 2 where Kalbfleisch restores the text with psukhê. See also Porphyry’s discussion plant souls in de Abst. 2. 99. The plural apparently indicates a belief in the theory of the uterus bicornis, which is to say the theory that the uterus has two ‘horns’. See Lonie (1981) 114 and Nickel (1971) 82-3. 100. See Lonie (1981) 114 and 351. 3). 101. g. de Foet. Form. 654 Kühn); de Sem. 525 Kühn).

15). I say ‘would-be “spontaneously” generated’ because once the World-Soul (or any soul for that matter) is said to govern the process of generation, it ceases to be genuinely spontaneous. 46. For what follows see also Wilberding (2008). 47. 1. Cf. de Abst. 35-6. 48. 2-3. 49. Porphyry Sent. §13. Cf. Plotinus Enn. 4-6. 50. g. 10 = 47,14 K). 51. 9-10 (54,12-13 K). 52. 4-6. 53. See Long and Sedley (1987) vol. 1, 290-4. 54. g. Blumenthal (1971) 29; Tornau (1998) 282-3; Emilsson (1988) 26. 55. cf. Proclus in Parm.

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