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Pluralistic Realism
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"This looking at things from loose commonsense view in which we do not consider them from the point of view of their most general characteristic as being' or as any of their specific characteristics, but simply as they appear at the first sight, is technically called Naigama standpoint. This empirical view probably proceeds on the assumption that a thing possesses the most general as well as the most special qualities, and hence we may lay stress on any one of these at any time and ignore the other ones. This is the point of view from which, according to the Jainas, the Nyaya and Vaiseșika schools interpret experience."1
According to Jaina view the approach of emphasizing only general or special qualities of reality and not both is fallacious as it fails to give a comprehensive idea of a thing. The fallacy is called as 'Naigamābhasa'.
(2) Sangraha Naya : We get this Naya ( view point) when we put main emphasis on some general class characteristics of a particular thing ignoring altogether the specific characteristics of that class. Such a view is only partially correct but does not give the idea of the whole, for it ignores the specific characteristics of that thing. Jainas cite Vedānta as suffering from this fallacy, when it extracts only one class characteristic saying that every thing is 'Sat' or existence and whatsoever is 'Sat' is Brahman and rest is Maya, i, e., Asať. Particulars of Reality, according to Jainas are as real as its main substance and sole emphasis on any one of them leads fallacious approach which is called Sangrahabhāsa.
(3) Vyavahara Naya : If we look a thing from this standpoint, we try to judge it from its specific properties igooring the generic qualities which are mainly responsible for giving birth to the specific qualities. This amounts to the assertion of empirical at the cost of universal and gives importance to practical experience in life. It is the materialistic view as entertained by Carvakas. The fallacy is called Vyavahara bhasa. 1. Dasgupta, S. N. : History of Indian Philosophy, Vol. I,
p. 177.
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