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CHAPTER IX
CONCLUSION
A historical, analytic and con parative study of the Jajna concept of omniscience in the perspective of Jaina metaphy. sics has been made in the preceding chapters. But still I do not claim to have made the concept, all clear or completely defensible. Infact, it seems to me that this concept, borrowing Prof. Feigel's terms, can at most admit of vindication ( justifi. catio actionis ), and not validation ( justificatio cognitionis ).'
Although, Jaina logicians have exhibited great dialectical skill in enunciating the concept of omniscience and arguing for its exemplification in reality, it remains ultimately a matter of faith. The denial of omniscience is simply a denial of their scriptures, and their fundamental religious and spiri. tual faith. Omniscience in Jainism is not only the perfection of the cognitive faculty of the self but also its ultimate end. It is the spiritual state of eternal bliss and also the culmination of religious aspiration. This state can be compared with
1
H. Feigal in his essay “Validation and Vindication : An analysis of the nature and the limits of Ethical Argument" included in Readings in Ethical Theory, ed. W. Sellars and J. Hospers (New York, Appleton Century-croft, 1952), which is a revision of an earlier essay “De Principii Non Disputandam....?': included in Philosophical Analysis, ed. Max Black (Ithaca, Cornell University Press, 1950), discusses the problem of justification as discussed not only with reference to ethical principles but also in regard to the more fundamental principles of deduction, induction and the criterion of factual meaningfulness. For an important analysis of closely related issues, see also W. Sellars' "Language, Rules and Beh iviour", John D2w2y, Philosopher of Science and Freedom, ed. S. Hook (New York, The Dial Press 1950.).
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