ISJS Jainism Study Notes E5 Vol 04

Author(s): International School for Jain Studies
Publisher: International School for Jain Studies

Page 310

Non-one-sidedness is a solution. To really understand something as fully as we can, first we need the steel to set aside and relax (but not discard) our initial biases, preconceptions, paradigms and theories. This means among other things that we shouldn't shrink from considering either the fine details or the broad generalizations.
We set out to do one investigation after another, multiple inquiries into our object, statement or issue of interest - each investigation or observation done from a different perspective, angle, paradigm or theory.
In order to accomplish this we simply change our position, meaning we put ourselves in different shoes or we adopt a totally new or different method of investigation (depending on the kind of subject matter we're dealing with). We shift our sights to as many different perspectives as we are able to discover or synthesize. At each unique angle we stop for the opportunity to do a brand new observation or analysis, each one leading us to perhaps a new and unique conclusion.
Then, we consider each conclusion that we are able to draw as one partial truth, as one aspect, dimension, sampling or part of the whole truth about the object or statement. At last we have the more involved intellectual job of attempting to integrate together each of those partial truths into a more complete understanding of the big picture. We use each conclusion - each anta, or boundary - to help structure a whole new concept of what the object under study, or the statement under analysis, entails. We might not get the big picture quite right the first time we try integrating all the partial truths we have derived. But that only means we need to continue the process. The more different perspectives we adopt, and the more different independent investigations we do, the more different conclusions we will gain, and the more deeply and comprehensively we are bound to understand. The more powerful will be our information, our ability to analyze, our solutions and our creativity.
Non-one-sidedness multiplies the freedom of the mind. Jains see even this principle from more than one angle. Its two philosophical developments are known as Nayav da, which is the scrutiny of contentions through a variety of specific perspective modes, and Sy dv da, which is the truthanalysis of any given statement using disparate combinations of
Its affirmation Its negation, and The admission of its inexpressibility
While academic in nature, these methods of insight are a major contribution to epistemology and logic.
Anek ntav da is intellectual humility that empowers the user. It is an essential part of being nonviolent in our thoughts and words. It shows us why we shouldn't wed ourselves to rigid opinions that disconnect us from reality and stifle the pursuit of fuller understanding. It also demonstrates why we should not cower to ambiguous or nihilistic positions with little or no sense of right and wrong. Nonone-sidedness encourages us to examine and be critical of all beliefs and claims from many different angles, helping us recognize the value of others' views and opinions as well as the limitations of our own. This means respecting a person's individuality by discovering his or her concept of the world and trying to see things through that model.
Fostered by a mature view of human experience, on a different level Jains are able to appreciate the sincere insights of those who may interpret Jain ideas in new or innovative ways.
The very foundation of the Jaina system of philosophy is the conception of reality, which is manifold, nay infinite fold, hence highly complex and pluralistic in character. It is why the Jaina system is so called the philosophy of Anek ntav da, the term being made up of three words aneka (many), anta (aspects or attributes) and v da (theory). It has been described by modern scholars variously as the philosophy of non-absolutism since it is opposed to unrelenting absolutism or monism (ek nta- v da).
Page 300 of 556
STUDY NOTES version 4.0