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explicit and (if you like) also extensional. But to me it is nothing which conclusion you adopt. For both are errors, and both at bottom are one and the same error. They are twin branches from one root of inveterate prejudice and false assumption.]: A good observation. [… the group is taken as a region within which a universal connection holds throughout. Hence, and hence alone, we can use such expressions as ‘any’ and ‘one case with.’]: Yes. [Contradictory possibilities can co-exist as long as they remain mere possibilities, but the moment you affirm them as actual fact, they exclude one another.]: Yes. [It may be denied that, when water is hot to one hand and cold to the other, the mistake that exists is a fallacy of inference.]: But what is the mistake? [… every judgment is really an inference … But we can hardly add that, with so much, the inference is specified as disjunctive.] This is Husserl’s ‘Factual Necessity’: ‘It must be so because it is so.’ [We might explain perhaps every phenomenon offered, on the view that reproduction is always logical.]: It is. [Yet somewhere we find a solution of continuity; somewhere the identity of the datum is lost; at some point we pass from the adjectival content attributed to our basis, and slide into on image which is not its predicate.]: On this solution of continuity see Sartre, L’Imaginaire, pp. 151-2. [We may, however, remark that even ‘uncontrolled’ fancy brings an object before us, and so far is ‘objective.’ And imagination, when ‘controlled’ in a certain way, becomes at once strictly logical and is itself the same as ‘thought.’]: Yes. For a detailed description see Sartre, L’Imaginaire (Image at Pensée). [But is it so too with Distinction? Take for instance, ‘A is not equal to B,’ and where is the third term? I answer, It is there, though we do not perceive it. For consider the case thus; A and B, it is certain, are still related, since they are taken as different; and their difference is not abstract but specific and definite. It is as quantities that we fail to find them identical. But, this being grasped, observe what follows. Just as the general perception of difference implies a mind which distinguishes, and which serves in

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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...

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