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Jaina Dielectic and Modern Thought
does not mean they are definable in terms of each other, though they are relevant to each other. 'No entity' can be conceived in complete abstraction from the system of the universe, and that it is the business of speculative Philosophy to exhibit this truth. This character is its coherence',15 'The systematisation of knowledge cannot be conducted in water-tight compartments. All general truths condition each other; and the limits of their application cannot be adequately defined apart from their correlation by yet wider - generalities.16
Jainisim has presented the Anekānta attitude. This synoptic out-look in life has permeated every field of speculation and activity. It is comparable to Jasper's 'unfanatical absoluteness,'
And Philosophy is not merely as academic pursuit of reality, but is intimatedly connected with life. It is a synoptic view of life and its function to promote understanding and to increase virtue. "Philosophy is an attempt to express the infinity of the universe in terms of the limitations of language. 17
Jaina theory of Anekanta. does this and it is necessary to interpret the Anekānta in terms of Western thought.
4.
1. Perry (Ralph. B.): Present Philosohpical Tendencies. (1919) p.p. 93.
2. Galloway (George): The Philosophy of Religion (1956) p.p. 192-193.
3. Stenius (Eric): Tractatus - A critical Exposition of its main lines of thought (1960) p.p. 226.
Radhakrishnan (s): Indian Philosophy, Vol. II, (1947) p.p. 447.
Upadhye (A. N.): Pravacanasara of Kundakundacarya edt. (Bombay) 1935. Introduction.
5.
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REFERENCE
6. Syadvada Manjari (Edt. Dhruva) 1933. p.p. 142-43.
Satkari Mukerji Jaina Philosophy of Non-absolutism. Ch. VI.
8. Satkari Mukerji Jaina Philosophy of Non-absolutism, p.p, 166.
9. Ibid.
7.
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