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JAINA THEORIES OF REALITY AND KNOWLEDGE
toward it. Moreover whatever objectivity there is in Hegel is due to the 'self-externalization of the Asolute.
By his predominant emphasis on the Absolute Hegel ends as the philosopher of 'identity' although he begins well by treating identity and difference as co-ordinate elements and is second to none in his attack upon the theory of pure Being as well as of its opposite abstraction. For the Jaina also identity and difference are co-ordinate, or equally vital, elements in reality. The real, for him, however, is not the rational ultimate (the Absolute), as it is for Hegel, although it is cognisable (iñeya) to the mind. In other words, rationality or thought, (which, in the final analysis is equated by Hegel to the Absolute), cognises, rather than constitutes, reality or the universe. Nor does reality or the universe derive its being or truth from the Absolute. It is, on the contrary, a selfmoving concern. Further, the Jaina seems pre-eminently to base his findings on experience, whereas Hegel seems to do so on a logical analysis although both recognise the objectivity, at any rate the objective reference, of thought or judgment.
A further significant feature arising from the differing background of metaphysical assumptions concerns the nature of the dialectical analysis itself in the two schools. There is an inherent urge in the 'moments' or alternatives, under the Hegelian dialectic, for conjunction, synthesis or integration. The moments, which are least inclusive wholes, mutually integrate themselves into a wider synthetic whole. Thus they have the character of self-transcendence or self-dissolution stamped on them. We may, therefore, characterise this Hegelian synthesis as a conjunctive dialectic, or conjunctive synthesis.
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