Question 1

To explain how someone can experience the karmic consequences of their actions in another rebirth, the Buddhists claim that

Accepted Answer

A)  it is the same self which performs the action in this life and experiences the consequences of that action in its next life. 
B)  there is a causal connection between the bundle of skandhas that performed the action in this life and the bundle of skandhas that exists in the next life. 
C)  God ensures that you will experience what you deserve. 
D)  your experience of these consequences in another life is due to random chance. 
A)  it is the same self which performs the action in this life and experiences the consequences of that action in its next life. 
B)  there is a causal connection between the bundle of skandhas that performed the action in this life and the bundle of skandhas that exists in the next life. 
C)  God ensures that you will experience what you deserve. 
D)  your experience of these consequences in another life is due to random chance. B

Question 2

Which of the following is not a genuine source of knowledge (  ), according to  ?

Accepted Answer

A)  perception 
B)  memory 
C)  testimony 
D)  inference 
A)  perception 
B)  memory 
C)  testimony 
D)  inference B

Question 3

All Brahmanical schools of Indian philosophy agree with  teaching that everything is identical with Brahman.

Accepted Answer

A) True 
 B)False  False

Question 4

The Buddha taught a kind of pessimism that suggests there is no possible escape from the pervasive suffering of life.

Accepted Answer

A) True 
 B)False

Question 5

According to Nāgasena, what are the three possible ways in which a whole could be related to its parts? Why are each of these three ways rejected by him?

Accepted Answer

The answer of According to Nāgasena, what are the three...

Question 6

claims that particularities (  ) individuate and differentiate all existing things by inhering in them.

Accepted Answer

A) True 
 B)False

Question 7

According to the Buddhist doctrine of impermanence,

Accepted Answer

A)  the self only exists for one lifetime, and not beyond. 
B)  objects exist as long they are perceived. 
C)  all objects are streams of momentary skandhas. 
D)  there is an unchanging essence to all things. 
A)  the self only exists for one lifetime, and not beyond. 
B)  objects exist as long they are perceived. 
C)  all objects are streams of momentary skandhas. 
D)  there is an unchanging essence to all things.

Question 8

One reason that N  uses the chariot example is to illustrate how

Accepted Answer

A)  a whole is the sum collection of its parts. 
B)  a whole can be identified with its most essential parts. 
C)  there are no such things as wholes which exist over and above their parts. 
D)  it makes no sense at all to talk about chariots as existing in the first place. 
A)  a whole is the sum collection of its parts. 
B)  a whole can be identified with its most essential parts. 
C)  there are no such things as wholes which exist over and above their parts. 
D)  it makes no sense at all to talk about chariots as existing in the first place.

Question 9

Explain what the Buddha meant by the claim that "all is suffering." Is the Buddha correct in his assessment? How is the notion of the self relevant to the Buddha's further claims about the cause of suffering? What does the doctrine of non-self prescribe for eliminating suffering? Are these prescriptions likely to cure the suffering that the Buddha has identified?

Accepted Answer

The Buddha's claim that "all is sufferin

Question 10

For the   the self is eternal and ultimately identical with brahman, the single deity that comprises the whole world.

Accepted Answer

A) True 
 B)False

Question 11

One reason why a chariot cannot be identical with all of its parts is that

Accepted Answer

A)  the chariot is not reducible to its parts. 
B)  the word "chariot" does not refer to all of its parts. 
C)  the chariot supposedly has properties which the chariot-parts lack. 
D)  both the chariot and its parts are totally unreal. 
A)  the chariot is not reducible to its parts. 
B)  the word "chariot" does not refer to all of its parts. 
C)  the chariot supposedly has properties which the chariot-parts lack. 
D)  both the chariot and its parts are totally unreal.

Question 12

In the Chandogya Upanisad, the god Indra finally discovers that the true self (atman), which is free from all evils, sorrows, old age and death, is

Accepted Answer

A)  the body. 
B)  that which wanders around freely in dreams. 
C)  that which experiences perceptions and thoughts through the senses and mind. 
D)  that which undergoes dreamless sleep. 
A)  the body. 
B)  that which wanders around freely in dreams. 
C)  that which experiences perceptions and thoughts through the senses and mind. 
D)  that which undergoes dreamless sleep.

Question 13

Even if we are able to acquire whatever we desire in life, the Buddha will consider our lives to involve suffering because

Accepted Answer

A)  we won't get to fully enjoy what we've acquired until we reach heaven. 
B)  the threat of loss and lack of control over what we've acquired causes us anxiety and unease. 
C)  other people will become jealous about what we've acquired. 
D)  we should never be complacent and should always strive to acquire more. 
A)  we won't get to fully enjoy what we've acquired until we reach heaven. 
B)  the threat of loss and lack of control over what we've acquired causes us anxiety and unease. 
C)  other people will become jealous about what we've acquired. 
D)  we should never be complacent and should always strive to acquire more.

Question 14

Because the self is that which perceives the whole world,   claims that the self

Accepted Answer

A)  cannot itself be perceived. 
B)  is reducible to a set of biological processes. 
C)  is affected by the objects that it perceives. 
D)  is eternal and unchanging. 
A)  cannot itself be perceived. 
B)  is reducible to a set of biological processes. 
C)  is affected by the objects that it perceives. 
D)  is eternal and unchanging.

Question 15

characterizes perceptual knowledge as "definitive" because it is not only redundant but impossible for an object known through perception to be known through any other source of knowledge.

Accepted Answer

A) True 
 B)False

Question 16

When an enlightened person achieves the first stage of   that person

Accepted Answer

A)  no longer experiences strong desires or aversions. 
B)  ceases to exist altogether. 
C)  will come back in future lives to remove the suffering of others. 
D)  stops experiencing any pain or pleasure at all. 
A)  no longer experiences strong desires or aversions. 
B)  ceases to exist altogether. 
C)  will come back in future lives to remove the suffering of others. 
D)  stops experiencing any pain or pleasure at all.

Question 17

The method of tarka is not itself a genuine source of knowledge (  ) because

Accepted Answer

A)  it only suggests that a certain view is consistent with what is known to be true through a  . 
B)  it cannot decide which view is the most likely to be true. 
C)  it is only used to negate an opponent's view without establishing one's own view as correct. 
D)  it can only be used when there is no fact of the matter. 
A)  it only suggests that a certain view is consistent with what is known to be true through a  . 
B)  it cannot decide which view is the most likely to be true. 
C)  it is only used to negate an opponent's view without establishing one's own view as correct. 
D)  it can only be used when there is no fact of the matter.

Question 18

The author of the   defines perception as "not depending on language" because

Accepted Answer

A)  perceptual knowledge is fundamentally ineffable. 
B)  acquiring perceptual knowledge does not require the ability to verbally articulate that knowledge. 
C)  the meanings of words are not perceptible. 
D)  the nature of ultimate reality cannot be captured in language. 
A)  perceptual knowledge is fundamentally ineffable. 
B)  acquiring perceptual knowledge does not require the ability to verbally articulate that knowledge. 
C)  the meanings of words are not perceptible. 
D)  the nature of ultimate reality cannot be captured in language.

Question 19

The doctrine of karma fundamentally holds that when people perform good actions,

Accepted Answer

A)  they will tend to live good lives. 
B)  they will experience good consequences as a causal result of those actions. 
C)  God will look upon them favorably. 
D)  they are guaranteed to become Brahmins in their next lives. 
A)  they will tend to live good lives. 
B)  they will experience good consequences as a causal result of those actions. 
C)  God will look upon them favorably. 
D)  they are guaranteed to become Brahmins in their next lives.

Question 20

How do the Upaniṣads and the Buddha differently understand the notions of karma and rebirth?

Accepted Answer

The answer of How do the Upaniṣads and the Buddha...

Exam 3: Appearance and Reality in Ancient India

To explain how someone can experience the karmic consequences of their actions in another rebirth, the Buddhists claim that

Which of the following is not a genuine source of knowledge ( ), according to ?

All Brahmanical schools of Indian philosophy agree with theteaching that everything is identical with Brahman.

The Buddha taught a kind of pessimism that suggests there is no possible escape from the pervasive suffering of life.

According to Nāgasena, what are the three possible ways in which a whole could be related to its parts? Why are each of these three ways rejected by him?

claims that particularities ( ) individuate and differentiate all existing things by inhering in them.

According to the Buddhist doctrine of impermanence,

One reason that N uses the chariot example is to illustrate how

For the the self is eternal and ultimately identical with brahman, the single deity that comprises the whole world.

One reason why a chariot cannot be identical with all of its parts is that

In the Chandogya Upanisad, the god Indra finally discovers that the true self (atman), which is free from all evils, sorrows, old age and death, is

Even if we are able to acquire whatever we desire in life, the Buddha will consider our lives to involve suffering because

Because the self is that which perceives the whole world, the claims that the self

characterizes perceptual knowledge as "definitive" because it is not only redundant but impossible for an object known through perception to be known through any other source of knowledge.

When an enlightened person achieves the first stage of that person

The method of tarka is not itself a genuine source of knowledge ( ) because

The author of the defines perception as "not depending on language" because

The doctrine of karma fundamentally holds that when people perform good actions,

How do the Upaniṣads and the Buddha differently understand the notions of karma and rebirth?

Before Philosophy: Myth in Hesiod and Homer

Philosophy Before Socrates

The Sophists: Rhetoric and Relativism in Athens

Reason and Relativism in China

Socrates: to Know Oneself

The Trial and Death of Socrates

Plato: Knowing the Real and the Good

Aristotle: The Reality of the World

Confucius, Mencius, and Xunzi: Virtue in Ancient China

Epicureans, Stoics, and Skeptics: Happiness for the Many

Jews and Christians: Sin, Salvation, and Love

Augustine: God and the Soul

Philosophy in the Islamic World: The Great Conversation Spreads Out

Anselm and Aquinas: Existence and Essence in God and the World

From Medieval to Modern Europe

René Descartes: Doubting Our Way to Certainty

Hobbes, Locke, and Berkeley: Materialism and the Beginnings of Empiricism

David Hume: Unmasking the Pretensions of Reason

Immanuel Kant: Rehabilitating Reason Within Strict Limits

Georg Wilhelm Friedrich Hegel: Taking History Seriously

Kierkegaard and Marx: Two Ways to Correct Hegel

Moral and Political Reformers: The Happiness of All, Including Women

Friedrich Nietzsche: The Value of Existence

The Pragmatists: Thought and Action

Ludwig Wittgenstein: Linguistic Analysis and Ordinary Language

Martin Heidegger: The Meaning of Being

Simone De Beauvoir: Existentialist, Feminist

Postmodernism: Derrida, Foucault, and Rorty

Physical Realism and the Mind: Quine, Denne

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