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Anekanta : Philosophy of co-existence
In such a situation individual freedom is hurt. The social organization influenced by moksha-dharma is thus also deeply influenced by compassion. In this situation both individual freedom and control over accumulation are affected. But for this it is very important to direct oneself to improve and refine the quality of social character. '' Is it possible to establish a relationship between social organization and moksha-dharma with Anekānta? Can a unity between violence and non-violence, possessiveness and nonpossessiveness not be established? The advocates of Anekānta explained opposites in terms of unity and, therefore, this question is natural. By ignoring this truth we cannot understand the anekantic view which says that the very attribute, of unity is not the same as disunity. In an object, contradictory attributes of permanence and impermanence lose their contradiction. But with respect to the attribute to which the object is permanent, it is not impermanent with respect to the same attribute. Similarly, with respect to the attribute to which it is impermanent, it is also not permanent. And yet, permanence and impermanence both exist in unity in an object. That is why an object is both permanent and impermanent and its holistic description can be made in relative terms. In a social organization violence and nonviolence, possessiveness and non-possessiveness exist in unity. Through anekanta it is not possible to establish oneness between social organization and moksha-dharma. It is not
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