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xvi
The Jaina Philosophy of Non-Absolutism
The Vedāntists and the sūnyavādin's denial of relation (52—55); Jaina reply (54—60); Sceptic's rejoinder and the Jaina reply; The problem of causation; Nāgāriuna on Sankhya and Nyaya theories and the Jaina solution (60-61); The discovery of anekantavāda as a solution of the problem of causation (62); The central thesis of the Jaina and the nature of reality; Jaina position compared and contrasted with other systems (64—72).
IV ABSOLUTE NEGATIVISM AND ABSOLUTE PARTICULARISM 73-96.
Fluxist on the objectivity of non-existence and the Jaina position (73–74); Voidist's position and the Jaina reply (75–80): Jaina conception of the nature of reality; The Sānkyha-Yoga position (80_82); Prefixing of syāt to propositions, a warning against reading absolutist sense; The meaning of 'inexpressible' (83); Fluxist's interpretation of 'inexpressible' and the Jaina reply (83– 86); Buddhist epistemology of perceptual knowledge and the Jaina position reviewed (86—96).
V THE INEXPRESSIBLE OR THE INDEFINITE
97-116 Buddhist position and the Jaina solution recalled (97); The Mīmāmsist view of reality and its defect and the Jaina position (98-100); Significance of syāt (100—101); Bhartshari's plea that the whole order of reality is but the manifestation of word and the sceptic's position which makes thought free from verbal association and the Jaina's reconciliation which is effected rather by going deeper into the nature of reality than in a syncretic spirit (101–114): Sceptic's condemnation of all knowledge as false; falsity -- a relative
concept -- position of Sankara (114-115). VI THE DIALECTIC OF SEVENFOLD PREDICATION 117-176
Sec. I. The question why should the number of
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