A Karl H. Potter paper argues that Indian conceptions of this concept differ from Western ones in that they are based on “relativity to purpose.” The Nyāya school defended this concept by arguing that goal-directed activity would not take place if this concept did not exist. Karmic particles obscure this concept from the soul in Jain thought, (-5[1])which recognizes five types (-5[1])of this concept including (-5[1])shruta and mati. (-5[2])A (-5[1])spiritual type of this concept is called (15[1]-5[1])(*) vidyā. (10[2])Nāgārjuna (10[3])argued against the self-establishment of sources of this concept (-5[3])called pramāṇas. (10[7]-5[2])Jñāna (“juh-NYAH-nuh”) is the Sanskrit term for this (10[1])concept, (10[1])which the (10[1])Theaetetus explains using (10[1])a three-pronged (10[2])definition. (10[2])For 10 (10[1])points, name this concept (10[2])defined as (10[1])“justified (10[3])true (10[1])belief”, (10[5])the focus (-5[1])of (10[2])epistemology. (10[3])■END■ (10[7])