To assume this is to take what are for Kant merely subjective features of our intuition (forms of sensibility, space and time) to be universal ontological conditions holding of everything whatsoever.
What matters, Heidegger claims, is the attempt to enter the circle in the right way, with a willingness to realize that the investigation into the ontological conditions of my life ought to work back on the way in which my life is led.
The authors call them in turns "axioms", "conditions" and "desiderata", showing that there might be some confusion about their ontological status.
In this way, the Theravādins avoided some of the difficulties faced by the Sarvāstivāda-Vaibhāṣikas, of how to compress the characteristics of the conditioned into one single indivisible moment and of how to account for their ontological status.
"The Ontological Status of the Photographic Image".
The first issue is their ontological status.
As we have seen, from 384 onwards Augustine accepted a Neoplatonic account of the ontological and moral condition in which we find ourselves.
These include the relation between cohesiveness and ontological category, shape and ontological category, and complexity of shape and ontological category.
If the entailment relation in question is an appropriately relevant relation, then, plausibly, T entails that a, or some Ks, really exist just in case a, or some Ks, are partial truthmakers for T. In that case, the above criteria can be seen as substituting partial truthmaking for truthmaking as a condition of ontological commitment.
