Assignment Code: MPYE-008/TMA/2022-23

Course Code: MPYE-008

Assignment Name: Metaphysics

Year: 2022-2023

Verification Status: Verified by Professor

Note:

i) Answer all five questions.

ii) All five questions carry equal marks.

iii) The answer of questions no. 1 and 2 should be in about 500 words.

1. Write an essay on the concept of ‘Tad Ekam’. 20

Ans) Since it more closely resembles the idea of Being as "that which is in some way or something," the original Rig Vedic concept Tad Ekam (That One = Being = Tad Ekam) is preferred to all other terms. The Nasadiya-sukta (Rgveda X. 129), which has been praised for containing "the flower of Indian thought," is the hymn where the idea is found. The essence of Indian metaphysics is contained in this hymn. One principle underlies everything. It is demonstrated that 'That One' is the self-unfolding of opposites like being and non-being, life and death, night, and day. The foundation of the universe is Tad Ekam. It is referred to as "That One" in some way because it lacks distinction and certainty. This "something" is neither a specific being nor a non-being (nothing), but rather the Unconditioned Condition of all conditions, which is both above and below them. Tad Ekam contained the latent power that gave rise to the universe and the gods. The important thing to take away from this is the idea that the supreme Being is dynamic or self-unfolding and doesn't need an outside force to direct and mould it. It is an ode to existence. It is a prayer addressed to the Being who is greater than all other beings of knowledge. It offers a practical understanding of how that Being was created. It makes no mention of the cosmos' creation or development. It conveys the luminous awareness that Being is beyond being (existent = sat = ens) and non-being (non-existent = asat = non-ens) yet is in them as their sole Ground.

We can deduce the following meanings from the hymn's analysis. Tad Ekam is the mystery of a fundamental non-differentiation of being and non-being. This primordial mystery of Tad Ekam, which by virtue of its inherent power gave rise to the desire of a creation from which the universe sprang forth through a series of mysterious gradual processes, engulfed the origin of the world. 2) Tad Ekam as the Unconditioned Ground: It is the fundamentally good and unchanging being from which all existence flows. No one can categorise this fundamental unconditioned ground (condition) of all beings (conditions) as either existing or non-existent. The most transcendent thing is that which is beyond everything else, including space, time, death, and immortality. It is the primary cause and the self-breathing thing. 3) Tad Ekam as the Purely Spiritual Embryo: Tad Ekam is the world-seed and the pure spiritual embryo. The void is the container for the world's embryo, which eventually gives rise to the world That one begot. That One is the pure manas from which heat, desire, and the creative impulse emerge. 4) Tad Ekam as Consciousness: The hymn's reference to the "heart" as the location of the search makes one think of the home of the mind, specifically of consciousness and Brahman. The only force that can embrace the diversity of human experience while maintaining its identity and unity is consciousness. The unity (That One) of consciousness is not disrupted by the diversity of thoughts, objects, and contents of consciousness; rather, it is strengthened. In the depths of our consciousness, consciousness—which is one in many and the overwhelming plurality of the world of our experience—reverts to a unity.

Or

Critically evaluate, 10+10= 20

a) ‘Belief is the starting point of Metaphysics.’

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b) ‘Judgement is the starting point of Metaphysics.’

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2. Write a note on, 10=10= 20

a) Idea of Actuality,

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b) Idea of Potency

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Or

Write a note on the scope and limit of Metaphysics. 10+10= 20

Ans) Both of metaphysics' formal and material objects fall under its purview. In philosophy, matter typically denotes the unknowable but determinable element, and "form" denotes the determining element. The theoretical sciences also use these relative definitions of "material" and "formal," particularly when discussing the "material object" and "formal object" of a particular field of study. The specific domain or specific subject matter that a science deals with is called a "material object." For instance, language, religion, law, inanimate objects, the earth, the stars, and man. Formal object is the unique feature of the physical object that is being thought about or studied. A specific material object that is assumed to be the subject of study will have too many knowable aspects for one intellectual thought to fully comprehend. It will take quasi-partial studies, or the formal and analytical abstraction of the various aspects of the object, to arrive at a well-founded total view. The formal object is the material object that has been so viewed from a specific angle. All things that fall under the category of being, such as those that are actual or hypothetical, abstract or concrete, material or immaterial, finite, or infinite, are considered to be part of the material object of metaphysics. Studying "being as being," or ens in quantum ens, is the formal object of metaphysics. In other words, metaphysics doesn't confine itself to any specific being or aspect of that being, but instead addresses what all beings share in common, namely Being, which serves as the foundation for all beings because all beings are a part of Being. Despite including everything, being is not a specific thing. Even when something is not specific, it still exists. As a result, being is anything that is.

This investigation will have to demonstrate how the most universal idea expresses everything simultaneously while also failing due to its limitations. When taken in its broadest sense, being encompasses everything: the essential, the real, and even the possible; the object of knowledge and the subject of knowledge; the concept and what is conceived; the perceived and the purely hypothetical or hypothetically proposed; and even the purely apparent. Being or "something" is the idea that encompasses everything completely. It is an abstract idea. The term "general" refers to one that encompasses many. This indicates that "Being" is based on each of a great number of beings, distributed as they are multiplied in a great number. Being is the most general concept because it is based on absolutely every single being, not just a group of beings. If being is the most general concept possible, it cannot be defined because a definition places the concept under a more general thought content or genus (higher class) and identifies a specific way in which it differs from other concepts belonging to the same genus. However, the idea of Being is not a species because it does not belong to a higher, more general concept. It is the first known situation in which all other knowledge, ideas, or proposals are already present and assumed. Only if we can identify a specific structure within the concept of Being can we attempt to describe it. It exhibits a certain dichotomy between bearer and form, like all of our concepts, but is not entirely straightforward. Being is everything that is, has "Being," refers to "Being," and is experienced through "Being." If being is thought of as a predicate, it emphasises participation in "Being" and is a participle.

3. Answer any two questions in about 250 words each. 2*10= 20

a) Evaluate the problem of evil. 10

Ans) One of the most perplexing philosophical issues has been and will continue to be the problem of evil. The age-old Epicurean query, "Why is there any misery at all in the world," was once posed by David Hume. No way by accident. then, due to some reason. Is it a result of the Deity's purpose? But he is completely kind. Does it go against what he intended? But he is all-powerful. Why should a creature as weak as man be subjected to such eternal punishment for transient offences? Can anyone support Alexander's fury, which led him to want to wipe out an entire people group because they had taken his beloved horse, Bucephalus? God is utterly good. As a result, he cannot be the cause of evil. He is incapable of causing evil, and nothing bad ever happens to him. "How can anything exist or take place that is in conflict with God and his goodness?" A better question might be, "How can a just, omnipotent, and infinitely good God create evil or permit evil?" Others believe that evil is only partially good insofar as it serves a higher good (F.H. Bradley, B. Bosanquet, Absolutists, and Advaitins in India); still others believe that natural and moral evils are inevitable in a world that is morally guided (F.R. Tennant and Mark Pontifex); and still others still believe that evil is partially good insofar as it serves a higher good (G.W. Leibiniz, R.A This deprivation is related to a person's needs rather than being an independent thing. The denial of a moral order perfection is what is meant by moral evil. It is also obvious that moral evil exists among people.

b) Distinguish arthakriyasamvada and saphalpravrittisamarthya. 10

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c) What is material cause? What is your opinion on the thesis that ‘God is the material cause of this world?” Provide reasons to support your answer. 10

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d) What is free will? Critically evaluate the notion of free will. 10

Ans) Free will is the capacity of the will to choose whether to act or not, and whether to act in a certain way or another, when all the prerequisites for action are satisfied. In its broadest sense, freedom refers to the absence of external coercion or force; in its more specific sense, it refers to the absence of an act's inherent necessity or determination. "Intrinsically necessary" refers to something that, by virtue of its very nature, must exist and function as it does. The will is capable of choice when all the prerequisites for acting are met because at least some of its actions are free from intrinsic necessity or determination. This does not imply complete freedom of will. For instance, it is controlled by an innate need or a resolve to find happiness. Additionally, the will frequently behaves impulsively and without conscious thought. The proponents of free will acknowledge that certain mental and physical states, such as sleep, absentmindedness, delirium, hypnosis, insanity, etc., prevent the will from exercising its freedom.

In terms of philosophy, freedom is a similar concept with a variety of different types of foundations. The various attributional styles point to a formal relation that is constant. This connection can be interpreted either positively or negatively. In contrast, freedom refers to "being free from," which is the relation of not being constrained and independence from something. Since every finite being in the world is connected to other beings, this negative concept is also a relative one.

4. Answer any four questions in about 150 words each. 4*5= 20

a) Discuss the role of Vishesh in Vaisheshika’s Metaphysics. 5

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b) Examine the thesis that ‘Being is neither univocal nor equivocal but analogous. 5

Ans) Being is not initially a clear-cut concept. Because being actually includes these differences, whereas a univocal concept abstracts from the differences of its inferiors. One example of a substance that is a being is something whose being is a being in and of itself. In the sense of something whose being is a being in another, an accident is a being. God's being is distinct from that of all other beings because, in contrast to all other beings, He is His own being. Thus, it is obvious that the variety of relationships to Being prevents Being from being predicated in a clear-cut way. Second, being is unambiguous. For, why should different things be given the same name if equivocity occurs when there is no basis in reality? But because each of these things is something that makes reference to Being, we give them all the name "Being." As a result, the predication of the term has a basis in reality, making Being clear. In light of this, it follows by exclusion that the idea of Being is comparable. As a result of this distinction between intrinsic and extrinsic modes of analogy, we must now determine which mode of analogy best describes the concept of Being. We can immediately rule out any extrinsic analogy of proportionality or metaphorical analogy for obvious reasons. Because if that were the case, many beings would only be beings in terms of a secondary aspect, which is impossible, and would instead be non-beings in terms of their primary aspect. According to the inherent analogy of participation and proportionality, being is thus analogous. A relation of participation by which the finite beings participate in the Infinite Being forms the foundation of the intrinsic analogy of participation.

c) Write a note on Brahmaparinamvada. 5

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d) In what sense will you define beauty? Give some arguments for subjective and objective understanding of the concept of beauty. 5

Ans) Aquinas stated that "Beauty is that which, when seen or perceived, pleases the mind." The beauty of order is the means by which a being can exalt their cognitive faculties. It is a transcendental and the outcome of the union of good and truth. Its fundamental components are goodness and truth. When it fulfils our aspirations, the beautiful is good. Insofar as it satisfies our thirst for knowledge, it is true.

Some of these variables are more specific, while others are more general. The universal characteristics of Being, such as unity, truth, and goodness, can be linked to the general factors. Beauty and unity are inextricably linked. Unity is a perfection that helps the intellect understand what things really mean. Truth: Beauty and truth have a close relationship as well. Because truth can be found in everything beautiful and is also perceived and understood in beauty. Goodness: Beauty and goodness have a close relationship. Beauty is gratifying, pleasing, and enjoyable. These qualities of beauty naturally refer to an appetency and, consequently, a delicious good. This is one way that the good is present in the beautiful.

e) Write a note on Primary and Secondary Analogue. 5

Ans) The object that first merits the term or on which it is first based is the primary analogue. The term "secondary analogue" refers to an object that either already possesses the perfection indicated by the term to a lesser extent or to which the term is later applied. In other words, the primary analogue refers to the analogue to which the term primarily belongs, and the secondary analogues are the analogues upon which the term is dependent. Human is the primary analogue, while fresh air and medicine are the secondary analogues, if one were to predicate "healthy" of human, fresh air, and medicine.

In general, intrinsic, and extrinsic analogies are distinguished. An intrinsic analogy is one in which both the primary and secondary analogies validate the term in accordance with its definition. The intrinsic analogy of participation and the intrinsic analogy of proportionality can be further divided into two categories. An intrinsic analogy of participation is a comparison where the analogues stand next to one another in a relation of participation of that perfection, such as finite intelligence and infinite intelligence, in addition to verifying the definition of the perfection.

f) Write a note on the concept and kinds of non-existence (abhava). 5

Ans) A result of not applying Action and Attribute to it is that an effect does not exist before it is produced (VS IX, 1). The ninth book of the Vaseshika Sutra opens with this illustration of common or popular and extraordinary or hyper-popular perception resulting from proximity or presentation due to other causes. According to the author, the category of non-existence is required by a]metaphysics of pluralism, which maintains that every experience has an analogous phenomenon in the outside world. There is the experience of a jar's non-existence when it is destroyed. The absence of the jar should be a factual reality; this experience must have a counterpart in the outside world. Since the jar's nonexistence is not a hypothetical situation, it is a type of reality that is unfavourable. Everything should be eternal if things merely exist without ever ceasing to exist. Samsargabhava and anyonyabhava are the two main categories of non-existence. The term "samsargabhava" refers to the absence of something in another thing. Anyonyabhava is Sanskrit for "one thing is not another."

5. Write short notes on any five in about 100 words each. 5*4= 20

a) Symbebekos 4

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b) Samavaya 4

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c) Causality 4

Ans) The action of the agent causing the change is the "causality," and the agent is the "cause." The "effect" is the modification that the patient experiences as a result. The thing that causes an effect is the cause. According to the conventional understanding, a cause is an ontological principle that exerts a beneficial influence on the development of something else. The concept of "production" includes three elements: that which produces, also known as the cause; that which is produced, also known as the effect; and the causality, which is the relationship between the cause and the effect. The most crucial component of causality is this constructive ontological (real) influence on a thing's being. A simple external sequence or connection between two things is insufficient to place them in a cause-and-effect relationship.

d) Asatkaryavada 4

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e) The Principle of Excluded Middle 4

Ans) Different philosophers have different ways of expressing the Excluded Middle Principle. It follows logically from the principles of identity and contradiction. If Being is Being and non-Being is non-Being, and if a thing cannot be and not be at the same time under the same respect, then it follows that there is no possible middle ground between Being and non-Being. A response to a query about a scenario or proposition is an affirmative judgement. However, a question only allows for two possible responses: yes or no, connecting or separating. The key question is whether the ruling that upholds the connection also rules against separation.

f) Sufficient reason 4

Ans) The sufficient justification is separate from the cause. A thing's can be adequately explained by sufficient reason. While the cause of a thing is always truly distinct from it, it need not be truly distinct from the thing whose "being" it explains. If not, the thing would be its own cause. So, while every being has a good reason for existing, not all beings are caused. If a thing's "being" and "essence" are truly one and the same, then the existence of that thing is justified by its essence alone. But if an essence truly differs from its "being," there must be an external cause that justifies the existence of the "being." Thus, a cause is a sufficient justification for something else's "being."

g) Being as Spontaneous Notion 4

Ans) The notion that operates spontaneously and theoretical explanations of its origin and content are two different things. The notion that operates spontaneously is invariant. It is a trait shared by all people. No matter what theory a person may come to accept about it, it still operates in the same way. There are many different theoretical explanations for the idea's content and origin. They change depending on the philosophical setting. A spontaneously operative notion exists and is constant throughout. The idea of Being is one such idea that permeates everyone and encompasses both the known and unknowable. It is true that judgement determines who a Being is. We affirm or deny things based on our judgement. We cannot say whether something is true or false until we can do so.

h) Vivartavada 4

Ans) This theory states that the essence of an effect and its cause are the same. The distinction between the two manifestations of the same thing constitutes the difference between cause and effect. In a causal process, the form of a cause is altered into a new form without affecting the causal stuff's essence. Now, even in the form of the causal stuff itself, there cannot be any real change unless the essence of that stuff changes. The Advaitins contend that what is thought to be the actual modification of the causal substance is merely an appearance. The vast array of forms and names that make up the world is only an appearance created by the limitless "avidya," not the outcome of or a true modification of Brahman, the enduring, eternal substance.