The Nyaya school of Indian philosophy holds that universals are real and exist independently of particulars. This is in contrast to the Buddhist school, which holds that universals are merely mental constructs.

According to the Nyaya school, universals are inherent in particulars. This means that particulars cannot exist without universals.

The Buddhist school of Indian philosophy holds that universals are unreal and only particulars exist. This is in contrast to the Nyaya school, which holds that universals are real and exist independently of particulars.

According to the Buddhist school, universals are unreal. This means that there is no such thing as a universal that exists independently of particulars.

The Yogacara school of Indian philosophy holds that universals are real but exist only in the mind. This is in contrast to the Nyaya school, which holds that universals are real and exist independently of particulars.

According to the Yogacara school, universals are real but exist only in the mind. This means that particulars are not real in the same way that universals are.

The Advaita Vedanta school of Indian philosophy holds that universals are real and exist in both the mind and the world. This is in contrast to the Nyaya school, which holds that universals are real and exist independently of particulars, and the Buddhist school, which holds that universals are unreal.

According to the Advaita Vedanta school, universals are real and exist in both the mind and the world. This means that particulars are not real in the same way that universals are.

The argument from language is a valid argument for the existence of universals. The argument states that if we can talk about universals, then they must exist. For example, we can talk about the universal 'dog'. This means that there must be something that all dogs have in common, which is what we call the universal 'dog'.

The argument from particulars is a valid argument against the existence of universals. The argument states that if universals exist, then they must be instantiated in particulars. However, we can never find a particular that perfectly instantiates a universal. For example, we can never find a dog that is perfectly dog-like. This means that universals cannot exist.

The problem of universals is a complex problem that has been debated by philosophers for centuries. The problem has three main aspects: the problem of how universals can exist, the problem of how universals can be known, and the problem of how universals can be used in language.

Idealism is not a solution to the problem of universals because it denies the existence of universals. Nominalism, conceptualism, and realism are all solutions to the problem of universals because they all accept the existence of universals in some form.

Nominalism is a solution to the problem of universals that denies the existence of universals. According to nominalism, universals are merely mental constructs that we use to organize our experience of the world. For example, the universal 'dog' is simply a mental construct that we use to refer to all of the different things that we call 'dogs'.

Conceptualism is a solution to the problem of universals that accepts the existence of universals, but only as mental constructs. According to conceptualism, universals are real, but they do not exist independently of particulars. Instead, they exist only in the mind.

Realism is a solution to the problem of universals that accepts the existence of universals as real entities that exist independently of particulars. According to realism, universals are not merely mental constructs or concepts, but they are real things that exist in the world.