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that, a Form of Life'is a language or a language is a form of Life'. What does follow is that, there is some logical or conceptual connection between these two notions. Actually the Form of Life draws attention to pre-linguistic behavior, which is an essential presupposition of any language. He concluded, that to know words, sentences, or their combinatorial rules is not enough to understand any language, but the form of life (the environment) in which any person is brought up is also essential for commonsense understanding and for successful communication. Only then, can the correct language game be played and day to day transactions be carried on successfully. This view of Form of life can be compared with the Jain view of understanding of meaning of the word from four dimensional perspectives of substance, place, time and modes. Jains believe that there are also other, determinants of existence and nonexistence, viz., substance (dravya), location (kśctra), time (kāla), and modes:(bhāva).' One perspective alone will not do. As every individual is born in a different place, a different time and in a different environment, to understand him/her and to communicate with, we need to look into their Form of life for successful communication and for functional operation. For example, the word 'knight' means one like Sir Gallahad, when we are reading King Arthur and his knights of the Round Table. It refers to P.F. Strawson when we speak of his being knighted by the Queen in recognition not of valour but his erudition. It means a piece on a board of chess, the replica of a horse, with its peculiar moment on the board. Every word gives meaning only in the context. But we don't understand it and miscommunication and conflict between two or more views occurs.
Bhagavati Sūtra, op.cit., 2.44-45. ? Arun Kumar Mukherjee. Anekāntavāda and Its Statement in Saptabhangi Naya. Tulsi Prajña. Ladnun: Jain Vishva Bharati Institute, No. 113-114, Dec. 2001, p. 27.
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