Analysis of Philosophy Quizzes - Assignment Example

2. The Katha Upanishad, according to Yama's teaching, is the passenger of the chariot, which is the body (1.3.3-4). This is similar to the ideas found in Phaedrus or Parmenides. The need for self-realization is the reason behind birth, thus the need for a chariot, which is the earthly body. Once one's desires are fulfilled and one begins to love nothing else but the “Self”, one reaches the state of Nirvana, making rebirth unnecessary. 3. In “Questions of King Milinda,” monk Nagasena discusses the state of non-self - that there is no inherent and permanent essence to the self --- which is in contrast with the Katha Upanishad belief that there is a “self.

” Thus, there is no essence of a chariot. Nagasena compares the chariot to humans and follows it with a discussion on how the chariot consists of several parts, each one important on the supposed essence of the chariot. However, since each part is without permanence, each ever-changing, essence, therefore, does not exist. 4. Void must be added to the concept of movement. According to Lucretius, the composition of things is not kept close together. There is some void within things that allows movement.

He argues that without empty space or vacuum, the movement would not be possible. If there is no empty space, every movement would disturb the other things occupying the universe.5. Descartes argues that there is a mind-body dualism, making it possible for the mind to exist without the body, and the body to exist without the mind. He states that while the body is a non-thinking, extended thing, the mind is the complete opposite as it is a thinking, non-extended thing.6. As Berkeley writes, Philonous presents the problem of substance by saying that substratum is spread under sensible qualities of things, which would mean that it has an extension.

Yet since they both agreed that extension exists only in the mind, this substratum, therefore, needs another substratum, and that other substratum needs another one, and so on and so forth. And since substance, as Hylas presents it, depends on sensible qualities of things as well, it would have the same absurd layers of substratum underneath it up to infinity. Hylas concludes that he is already confused too as to what conceiving material substance means.