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( I ) and having, therefore, explained all these, in brief in our Introduction and in Chapters I and II from the Jain point of view, we have begun discussing its science and philosophy from Chapter III headed as 'Knowledge and Its Forms'. But with Chapter IV on Epistemology and Logic' begins the real discussion which ends with Chapter VIII on 'Syadva I ultimately and finally indentifying logic with ontology. A patient perusual of these chapters will clearly show the readers as to how the formal logic of the other schools of thought becomes, in the hands of the jain sages, metamorphosed, as it were, into transcendental logic in an l through the processes of the dialectical inovements of thought and B:n jaerent in their very nature.
But however it is generally held by students of modern thought and culture that this dialectic method of reasoning identifying logic with ontology is of Hegelian origin and meaning. Indeed the word dirlectic means reasoning for and against, exposing thereby fallacies and inconsistencies, and clearing them away. Socrates used this method of
