PHI 150 1st EditionExam 2 Study Guide LecturesTest 2: Indian Philosophy Review Sheet7 Categories1. Substance2. Quality3. Action4. Inherence5. Universality6. Individuality7. Absence Mimamsa: “exegesis”; long-running school of classical Indian philosophy devoted to defending the scriptural revelation of the Veda. Pramana: a source of knowledge or justifier; according to Nyaya, there are four: perception, inference, analogy, and testimony. Realism: the view that universals are real and mind dependentPadartha: “types of things to which words refer”; categoriesMaya: illusion; cosmic illusion, according to Advaita Vedanta; accoring to Vedantic theists, “(self)-delimitation” Dualism: the view that there are two kinds of thing: for example, form and matter, or mind and body, or, in theistic Vedanta, God and individual. Coherentism: the thesis that justification does not require a foundation or level of ultimate justifiers but rather an explanatory relationship within a circle or web of beliefs. Monism: the view that there is ultimately only one kind of thing. Sattva: guna or strand of intelligence and purity in Samkhya. Rajas: the strand (guna) of passion and activity.Tamas: strand of dullness and inactivitySamkhya: analysis of nature; an wary school of Indian philosophy according to which the "supreme personal good" is achieved through physiological misidentification; the view that reality consists of two irreducible elements: nature (prakriti) and the coucious being (purusha).Samsara: transmigratory existence, the wheel of birth and rebirth, worldly existence. Darshana: worldview or philosophy, a “viewing”; a school of thought in classical India including Hindu, Buddhist, Jain, and other philosophies. Guna: 1) strand or mode of nature, according to Samkhya: Sattva; 2) quality, property; twenty-four are enumerated in the early Nyava-Vasisesika literature. Vaisesika: atomism; a classical Indian Philosophy focusing on ontological issues, sister to Nyaya.Prakriti: nature conceived as operation mechanically; in Samkhya, one of two irreducible elements. Bhakti: devotional lovePurusha: the conscious being; in Samkhya, one of the two irreducible elementsYoga: psychological disciploine with the goal of mystical insight and bliss, self-relization, or union with God or BrahmanNyaya: “logic’’; a school of realism and common sense prominent in India throughout the classical period, from the Nyaya-sutra on, developing out on canons of debate andinformal logic; explicitly combined with Vaisheshika in the later centuries beginning withUdayana; focused on issues in epistemology but also depending yoga practice. Dharma: 1) duty, right way to live; 2) quality or state of awareness; 3) the aggregate of qualities or states of consciousness; appearances; 4) propertyBrahman: in Vedanta, the Divine Absolute; the One; God; the key concept of the UpanishadsIdealism: the thesis that reality is mind dependentVedanta: originally an epithet for the Upanishads (“end of the Veda”); school of classicalIndian philosophy basing itself on the Upanishads and the Brahma-sutra and centered on a concept of Brahman, compromising several sub school, Advaita and theistic Vedanta in particularKarma: 1) action; 2) habit; the psychological law that every act creates a psychic valencyto repeat the act; 3) sacrifice, ritual, karma-yoga, yoga of action and sacrifice or givingAtman: self; the Upanishadic term for out truest or most basic consciousness; universal SelfRealism: 1) the view that universals are real and mind independent. 2) the thesis that human thought can discover the nature of objective realist; 3) the view that something exists independent of mindMimamsa: “exegesis”; long-running school of classical Indian philosophy devoted to defending the scriptural revelation of the VedaPurusha: the conscious being; in Samkhya, one of two irreducible elements.2. Sample Questions1. In the Bhagavad Gita explain the source of Arjuna’s grief. Krishna provides 4 responses (arguments) to Arjuna. Identify each of the 4 responses and discuss 2 in detail. Be sure to explain how the arguments you discuss specifically reply to Arjuna’s crisis.2. Explain the relationship between karma, dharma, samsara and moksa in Indian philosophy. Be sure to define each term in your answer.3. Describe the distinction between the elemental self and the inner self in the Upanishads. What are the 4 components of the inner self? Explain how the claim made inthe Upanishads that the components of the inner self are both the same and not the same is not a contradiction.4. Explain how Brahman and Atman are identical according to the Upanishads. Be sure to define each term in your answer.5. Define Idealism and Realism. Explain how Advaita Vedanta is an example of idealism and how Vaisesika is a form of Realism. Be sure to make direct references to specific positions of each philosophical school in your answer.6. Describe Sankara’s (the main proponent of Advaita Vedanta) view of how attributes that don’t belong to the inner self are “superimposed” on the self.7. Describe the relationship between purusa and prakrti in Samhkya/Yoga. What are the 3 gunas and how are they used to explain how purusa can be both distinct from, and yet related to prakrti?8. What are the 7 categories according to Vaisesika? Be able to describe each of the categories.9. Explain how the category of inherence is related to those of substance, quality and action. Discuss one criticism of the category of inherence.10. What are the 4 pramanas according to Nyaya? Describe how the 4 pramanas are a form of coherentist epistemology (be sure to be able to describe perception and inference in your answer).11. What is Nagarjuna’s major criticism of Nyaya epistemology? How might an adherent of Nyaya reply to Nagarjuna’s skeptical arguments? Which of the two views do you thinkhas a better theory of