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Philosophy As Criticism-1
Though modes too are found in the Substance they are subject to appearance and disappearance. In this sense they are not always found in a Substance. the qualities, on the contrary, are permanent; hence are they always found in a Substance."
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It is also significant that another commentator addresses himself specifically to the issue of drawing a distinction between qualities and modes. He observes:
A quality is (actually) the distinguishing character of one Substance from another. For example, the person (soul) is different from matter (non-soul) through (the possession of cognition, etc.; matter is distinguished from soul through qualities like colour. The generic attributes common to souls are cognition, etc. and that of non-soul are colour, etc. The modifications of these qualities, viewed in their particular nature, are called modes such as: cognition of a pot, anger, pride (in a soul); and intense or mild odour, deep or light colour in the case of the non-soul."
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From the brief consideration of the question whether modes and qualities are real and if so, in what sense, it has emerged that since they are inseparable from the notion of Substance, they are also real, but in the sense of indicating changes in the persistent Substance. Since Substance itself has been visualised as persisting through changes, it is clear that Jainism accepts both the notions of persistence and change.
In terms of distinct metaphysical positions that have been taken by certain schools of philosophy in India, the Jaina view can be stated as accepting the idea of Being as well as Becoming. The acceptance of the notion of Being is evident from the definition of Substance as existent and real. And conceding the other notion is expressed explicitly by referring to changing modes and varying qualities in a Substance.
By rejecting neither Being nor Becoming and, in the process, accepting both as necessary and important for understanding the concept of Substance, the Jaina philosophers indicate the complex nature of Reality. Though the above discussion was specifically about Substance, one aspect of Reality, it is obvious how the idea of complexity of Reality is espoused. It can be explained thus: Since Substance is a complex of its Being-aspect and Becoming-aspect, if the persistent-aspect is highlighted, we are dwelling on the Being-aspect of Reality and if the changing-aspect is
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