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Jainism As Metaphilosophy
Notes and References
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See D.M. Dalla, Philosophical Perspectives, Paina: Bharati Bhawan, 1972, pp. 25-26. See süpra., p.18 where the idea was suggested in an implict form. Scc supra., pp. 37-43 Acāranga-Sütra, II. 4 Ibid., II. 4. 1 and commentary. Sūtrakrtānga, I. 14. 19 It is obvious how the need to avoid the ionc of sarcasm while presenting olhc rvicwpoints is cxhoried here. The suggestion seems to be that duc care should be taken whilc referring to other vicws and cxtrcmc caution should be obscrved while presenting one's own view. The tendency to understate the others' case and overstate onc's own should be curbed. Sūtrakrtanga, I. 14.22 sec süpra., pp. 42-43 where the tirade against one-sided vicws was highlighied. It will be seen that the basic idca here gocs well with that in the theory of manifoldness. Nathmal Tatia, Op.cit. and B.K. Matilal, Op.cit. Tatia, Ibid., p. 22 The other meaning, as we have notcd (see süpra., pp. 27-28) relates to the subjcct-matter itself, more cspecially to constructing theories of Reality. This is not to ignore the fact that the philosophic scene reveals a much more complicated reaction-pattern than has been portrayed here. It is rather to make the point that reactions generally tend towards cither accepiance or rejection of theories different from those of the critic. If thc revicwcrand ihc revicwce subscribe to the same position, the rcaction might be one of acceptance, but if they do not hold the same position, the reaction might be onc of rejection. The case was not different in ancient India; nor is it different in the contemporary Indian philosophical scene. Op. Cit., p. 8 The subtlety involved in the critical method adopted by Jainism significantly reflects the complementary type of relationship that
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