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achieved by the trying of hypotheses. The tendency of pragmatic Realism is mainly directed against Absolutism.
(e) Theory of Immanence
The neo-Realist suggests by their theory of Immanence that things and minds are not to be regarded as two independent realities but rather as "relations" into which knowledge as a fact must necessarily enter. Perry observed; "Instead of conceiving of Reality as divided absolutely between two impenetrable spheres, we may conceive it as a field of interpenetrating relationships." [17]
(f) Theory of Independence
According to the Theory of Independence, things being independent of one another, the relations which exist among things are also external and real, and not subjective and internal. Just as things are outside of mind, so is the relation. This view is quite similar to the Nyaya-Vaisesika conception of the external existence of relations.
(g) Theory of Critical Realism
According to Theory of Critical Realism the things have their independent existence and are not known in their entirety but only in their partial character. Our knowledge of things is determined by our interest, which selects certain qualities of things in preference to the rest. Things are not entirely unaffected by our experience, as the Neo Realists hold.
(h) Selective and Generative Realism
The Generative hypothesis holds that the existence of data is physiologically conditioned. The sensedatum is the effect of two joint causes viz., the physical object and the sense-organ. Thus a color is actually produced by the interaction of the physical object and the organ of sight. If this hypothesis is taken to be true, there will exist no color when there is no eye. Similar conclusions follow as regards the data of the other senses. Hence, according to this theory, sense data exist only when they are being perceived.
Indian Realism
Indian Realism can be classified into two broad divisions: orthodox realism and heterodox realism. That school, which believes in the Vedic testimony, is called orthodox and that which does not regard the Vedic authority as valid is called heterodox.
1. S
khya School of Realism
This school falls in the category of dualistic realism. It points out that there are two ultimate entities viz., p ru a and p akrti both of which are eternal and different from each other. P ru a is nothing but consciousness (cita) while p akrti is unconscious (jada). 18 P ru a is spectator (d ) and enjoyer (bhokt ), while p akrti is what is seen and enjoyed (d ya and bhogya). From this account it is evident that p ru a is consciousness or spirit, whereas p akrti is physical existence. P akrti is further manifested into different forms." The S khya system believes in two realities, which are independent of and different from each other.
2. Ramanuja's Realism
According to Ramanuja, the conscious substance (citattiva) is knower and is the substratum of knowledge (in na). Both are eternal and inseparably connected together.C20) Knowledge is all pervading. It is immaterial (ajada) and of self-revealing nature. It is capable of contraction and
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STUDY NOTES version 4.0
| SR No. | 007719 |
| Book Title | ISJS Jainism Study Notes E5 Vol 04 |
| Original Sutra Author | N/A |
| Author | International School for Jain Studies |
| Publisher | International School for Jain Studies |
| Publication Year | 2011 |
| Total Pages | 567 |
| Language | English |
| Classification | Book_English |
| File Size | 15 MB |