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68 : Śramaņa, Vol 64, No. III, July-Sept. 2013
fact of a diversity of philosophical perspectives in the society around them” (Long 2010: 145) and provides the Jains a useful tool to enter philosophical discussions without fear of conflict and violence. Nayavāda, "the doctrine of perspectives” (Ibid.: 143), sets rules for the art of discussing called syādvāda in Jainism. Each contribution to philosophical discourse can be true "in some specific sense" (syād). On this basic level, the truth is relative to the perspective from which the truth-claim has been made. In concord with other Indian religious traditions, however, the Jains believe in the upper level of truth. This level, accessible to omniscient beings only, is believed to affirm the presuppositions of Jainism.
The above mentioned relation of the doctrines of relativity (esp. anekāntavāda) to the principle of ahiṁsā is stressed by many (if not all) Jain authors discussing this topic. According to one of them, the Jain sense of tolerance and peaceful co-existence with other communities can be related to their epistemological doctrine of relative pluralism (nayavāda) and which states the manifoldness (anekānta) of reality and knowledge." (Jain, Prakash 2012: 140) Doctrines of relativity are regarded as "non-violence of the Mind" (Rankin 2007), “intellectual derivative of ahimsā", "an extension of ahiṁsā attitude" (Bothara 2009: 109; resp. 158) etc. The legitimacy of taking anekāntavāda as "intellectual ahimsa" is even discussed thoroughly by Long (2010: 154-165). One way or another, it seems quite reasonable that Jain authors promote doctrines of relativity as being considerably relevant for today's world. (Jain, N. P. 2012: 20 and many others) Less for tackling different philosophical standpoints and more for solving practical problems, the Quakers' principles for decision-making have been developed. Especially at the beginning of the Quaker community, there was no visible bound to hold Quakers together (no confession, no clergy, no liturgy etc.) but fellowship. The necessity of such an organizational tool emerged that could help with daily matters as well as with radicals inside and persecutors outside. That is why "meetings for business" or "business meetings" came into existence. To secure a balance between freedom and order at these meetings, principles of decision-making have gradually evolved.
These principles are based on conviction that, as the famous Quaker preacher Thomas Story (around 1670-1742) put it, "since there is but one Light and one Truth, if the Light of Truth be faithfully followed, unity will result." (Brinton 1952: 12) To remind some of these principles in short, it might be stated that the goal of the discussion should always be kept in mind and refined. As there is Light in everybody, all opinions should be listened to and taken seriously. In fact, the appointed clerk should record them and push the discussion further and deeper. The opinion once expressed does not belong to the speaker alone but the decision-making fellowship follows and develops it. Actually, the group is not searching for a compromise but for the best solution acceptable by all: “The objective of the Quaker method is to discover Truth which will satisfy everyone more fully than did any position previously held.” (Ibid.: 16) For the same reason, voting is not used, as it "creates nothing new”. (Ibid.) Different attitudes are welcome, may be resolved in a discussion and overcome in the widest possible consensus. This consensus
