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Philosophy - Origin and Subject-matter
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been undertaken here- we find ourselves face to face with two distinct parts, viz, one comprising speculation based on logical ratiocination and one comprising that based on experience. Generally speaking, the function of intellect is to follow ever new curiosities and to seek to satisfy them. Such a satisfaction is sometimes arrived at with the help of logical ratiocination, sometimes with that of experience. The field of logical ratiocination will invariably be wider than that of experience, but it is only the philosophical speculation based on experience that is bound to be mature and solid. Just as in science a reasoning or hypothesis becomes a scientific theory only when verified through an experiment - a hypothesis without a supporting experiment being but sheer imagination - similarly in philosophical speculation the element finding support in experience proves uncontradicted and finally gains universal admission while that element in philosophical speculation which is based on no experience turns out to be of the nature of sheer imagination. This imagination will stand repudiated as soon as any contrary evidence whatsoever is forthcoming and the element concerned will turn out to be something contradicted. Such is the factual situation. When we take up for consideration any current whatsoever that has appeared in the field of Indian philosophical speculation it will be found to exhibit both these elements but the element based on ratiocination is bound to predominate. Hence it is that in respect of formulations that are based on ratiocination the so many philosophical currents have been disputing with one another and such formulations have also received a special standing within the body of philosophical literature. However, we have only to understand that it will be erroneous to think that in each school whatever and however much is forthcoming in the name of philosophical speculation is something based on experience that is, something established finally.
Experience too has got grades. Thus in case an experience belonging to one grade but being treated as final is sought to be supported through ratiocination then owing to the fact that this experience, even if partially genuine. is treated as final and established to be so with the help of ratiocina. tion many a time the thinkers lose sight of even the partial genuineness of this experience. In the technical terminology of the Jainas this very idea is expressed through the concepts of naya and nayābhāsa 17
17 Ee puna sangahao pāờikkamalakkhanam duvenham pi /
Tamhā micchaddiţthi patteyam do vi mulanayā 1/13/1 Na ya taio atthi nao na ya sammattam na tesu padipunnam Jena duve egantā vibhajjamāna aneganto //14/1 Tamhā savve vi nayā micchădiţthi sapakkhapadibaddhă / Annonnanissiã una havanti sammattasabbhāvā 1/21// Taha piyayayāyasuvinicchiyā vi annonnapakkhaniravekkhã Sammaddamsanasaddam savve vi nayā ņa pāventi 112311
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