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pothesis. Not only can this alleged fact not be observed, but there are very strong reasons for rejecting it wholly.]: It is to be rejected in practice since the eye is a muscular organ. But in principle it is not necessary to reject it. Sounds are much less tied to extension. p. 346/n.4 [The doctrine that every mental state still survives and is active below the conscious level, was, and is, as a working hypothesis, not to be treated with contempt.]: But if they survive they are universals. p. 347/n.19 [… the incoming stimulus.] u/l: This is a wholly objectionable expression: it belongs to physiology. p. 351/9-14 [The facts, I should have thought, would have left little doubt that the result of experience is a connection of attributes, where the differences of their particular subjects are blurred—a confused universal, which may appear to the mind in a particular imagery, but is used without any regard to that.]: The images (which there must be) may well be confused (i.e. plural) but the universal is not confused. p. 352/22-353/6 [I will conclude with an appeal to common experience. We all know very well that in our daily life we reason habitually from the results of past experience, although we may be wholly unable to give one single particular fact in support of our conclusion. We know again that there are persons, whose memory is so good that they recall past details in a way which to us is quite impossible, and who yet can not draw the conclusions which we draw, since they have never gone beyond the reproduction of these details. It is not the collection of particular facts, it is the general impression one gets from these facts which is really the sine qua non of reasoning; and it is that from which we really go to our result. If you begin the discussion of a question, such as this, with a vicious disfunction, you can not go right. As a preliminary to discussion you have excluded the truth. From the alternative—either an explicit syllogism or an inference from particulars to particulars —you can hardly fail to get a false result. You may infer—The syllogism in extension is no argument, and therefore we go from particulars to particulars. You may infer—It is not possible to agree from particulars, and therefore we reason always in syllogisms,


Early Writings (Seeking the Path - Ñāṇavīra Thera)  

Part B includes two early essays (Nibbana and Anatta and Sketch for a Proof of Rebirth) as well as notes from a Commonplace Book and Margina...