Book Title: Applied Philosophy of Anekanta
Author(s): Shashiprajna Samni
Publisher: Jain Vishva Bharati Institute

View full book text
Previous | Next

Page 130
________________ In this respect there is the basis for a point of identity between the different characteristics. And lastly, Husserl says, nothing new when he asserts, that full knowledge of an object,as a system of infinite noemata is never possible, that each noema in its reference to other noemata gives us only an idea of the object in its totality and that the ultimate unity of perception is never a matter of experience, but always remains an ideal, except the case of kevalins and not in respect of the ordinary knower.' The Jain thinkers also hold the same view. We may thus conclude that the Jain thinking, when divested of its natural realistic attitude, can easily be susceptible to phenomenological interpretation and can be said to express the views very close to and almost identical with that of Husserl. 4.7.2 Overlapping Between Jain View of Anekānta and Wittgensteinean Philosophical View ... The doctrine of anekānta also serves as a beacon in studying the epistemological problem of the meaning. The Jain logicians, rhetoricians, grammarians and philosophers have dealt with different aspects of meaning, right from the early centuries of Christian era. For example, in the field of epistemology, the theories of nayavāda, syādvād, nikṣepavād and so forth deal with the problem of meaning thoroughly. The terms sabdanaya and arthanaya are indicative of the linguistic views of the Jains reflected in epistemology. Here it is relevant to have a brief introduction of the fundamental concepts of śabda naya, niksepa, successively and its basic differences. Sabda Naya The word is a powerful medium of our daily life, social and intellectual, which was invested with the power of Samarikanta Samanta. Nayavāda: Phenomenological Interpretation. Quoted from Tulsi Prajñā. Vol. 135-136, Oct.-Sep., 2007, pp. 44-45. ? Mahāprajña, Ācārya. Jain Darśana Manan Aur Mimamsa. Ed. Muni Dulharaj. Churu: Ādarśa Sahitya Sanga Publication, 2008, p. 296. 107

Loading...

Page Navigation
1 ... 128 129 130 131 132 133 134 135 136 137 138 139 140 141 142 143 144 145 146 147 148 149 150 151 152 153 154 155 156 157 158 159 160 161 162 163 164 165 166 167 168 169 170 171 172 173 174 175 176 177 178 179 180 181 182 183 184 185 186 187 188 189 190 191 192 193 194 195 196 197 198 199 200 201 202 203 204 205 206 207 208 209 210 211 212 213 214 215 216 217 218 219 220