By H. Rider Haggard
Settle in for a thrill-a-minute trip to the land of the traditional Incans in H. Rider Haggard's novel The Virgin of the Sun. An old broker whose lifestyles is thrown into disarray via a unexpected tragedy units off for the journey of a lifetime—and alongside the best way unearths a romance that starts off to heal his hardened middle.
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Extra resources for The Virgin of the Sun
In opposition to Nyaya-Vaise�ika' s realism and empiricism, Vedanta phi losophers refused to admit the reality of the world of appearance and posited only a transcendental world of spirit . Any apparent multiplicity in perceptual experience was dismissed as illusory , and all diversity or change was explained as a transformation of the energies of the single , universal Brahman. In Kantian terms , Brahman was the "thing-in itself," the ground of phenomenal appearance . If the Nyaya school represented scientific empiricism to European readers , the monistic Ve danta could be nothing other than an Indian version of the idealism of Kant, Schopenhauer, Fichte , and Hegel .
W . Rhys Davids and Hermann Oldenberg , that the Pali sources were far from sufficient for understanding Buddhist philosophy and he had stressed the necessity of studying the later S anskrit and Tibetan texts . He was responsible for producing a definitive edition of Nagarjuna ' s Mulamadhyamaka karikas, ! 6 with Candraklrti ' s Prasannapada , from three separate S anskrit versions and one Tibetan translation . La Vallee Poussin had suggested , in his controversial study , Nirva�La ( 1 925) , that genuine B uddhism, which in his estimation did not include Madhyamika, was not inherently nihilistic .
Kantian readers demanded a distinction between noumena and phenomena. PrakJ:ti and puru�a were both noumenal , both ultimately real . khya dualism. The Nyaya was , in their estimation, the Indian version of European empiricist realism, complete with meticu lous analyses of inference and an emphasis on perception as the most valid source of knowledge . The Naiyayikas were portrayed as the con summate logicians of India and as believers in the most extreme kind of metaphysical realism. All of experience was classifiable into discrete categories .