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Doctrinal and Social Context of Non-Violent Attitudes of the Jains and the Quakers
Zdenek Vojtisek
[The goal of this paper is to provide closer view of the Jain and Quaker concepts of nonviolence and on the doctrinal and social context of this ethical maximum which indicates similar and different elements of these concepts and contexts. By doing this, I have always kept in my mind that I try to compare what is not comparable in its deepest meaning. To meet the goal of a closer watch, I have made use of Quaker and Jain literature (Jain literature in English translations) as well as scholarly literature dealing with one of these traditions. As a student of the International School of Jain Studies, contemporarily based in India and therefore having access to Jain libraries, I have made more use of Jain literature than of that of the Quakers. That is why the statements about the Quakers are sometimes based on my previous studies and on my experience and are not in all cases documented by bibliographical references to that extent I would wish.] At first sight, there are striking similarities between religious traditions of Jainism and Quakerism.' Adherents to these traditions are best known for their non-violent attitudes and indeed, non-violence stands out from their ethical standards and to a large extent determines their personal conduct. (1) Moreover, in both these religious traditions the doctrine of nonviolence is related to the conviction of equality of all human beings (in the case of Jainism even of equality of all living beings in some sense), (2) Non-violent attitudes of both the Jains and the Quakers have probably encouraged them to develop special negotiating and reconciling abilities and in the case of Jainism, these abilities even founded an original theory of knowledge, (3) It is not only some doctrinal aspects and behavioral patterns based on them, however, that may be seen as being similar in these two traditions. Similarities can be found in the way of life of both communities, in their social standing, in extraordinary levels of philanthropic activities and in many other aspects, (4) On first sight, however, there are also obvious differences. Jainism represents one of the oldest religious traditions in the world and is remarkably unanimous in its basic doctrines, whereas the Quakers make only one denomination of a highly differentiated Christianity with a distinctive doctrine and praxis. The period of coming into existence or the number of adherents is extremely different, too. But the most essential difference lies, of course, in their basic world view; the Quakers proudly bear the heritage of a Semitic monotheistic tradition, namely Christianity, while the Jains are deeply rooted in one of the varieties of Indian dharmas.
Similarities, mentioned above are discussed in a more detailed way below. The closest attention is paid to to the comparison of concepts of non-violence in Jainism and Quakerism. (a) the doctrinal ground and (b) the scope of the concepts of non-violence in each tradition. Before the beginning of this comparison, however, the early history of Jainism and Quakerism are described together with basic characteristic doctrines.
