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The Vibrancy of Pudgala: Thinking about...: 79 enlivening jiva that matter is not animate in any way. Despite this downplaying of matter's potential vibrancy, I wish to enter into conversation with Jain philosophy and the work of political theorist Jane Bennett. Bennett's work proposes that matter has a vital existence; she argues that matter possesses thing-power, "the curious ability of inanimate things to animate, to act, to produce effects dramatic and subtle."" Bennett's vital materialism has markedly influenced my perspectives on matter, in viewing it as something more than brute, passive stuff. My aim in this dialogue is to suggest that perhaps matter is far more significant than Jain philosophy gives credit. In fact, I argue that Jainism stresses this point very clearly; however, the reason in which this is de-emphasized is due to the fact that Jainism glorifies the jiva. In doing this, in recovering a potentiality of matter, I wish to suggest that the already complex and valuable ethic of carefulness that Jain philosophy espouses (a la ahimsa and aparigraha, non-violence and nonpossessiveness, respectively) can be further strengthened to meet the needs of a changing world.
My attempt here is to articulate a materiality that can be congruent with the worldview espoused by Jain philosophy and religion that gives matter something "more." I will do this in roughly four moves. First, I will explicate the matter as a substance and concept within Jain philosophy. Second, I will describe the core concepts of Bennett's theory of vital materialism, how it contrasts to vitalism and critical vitalism and the implications of her project. Third, I will explain how it would be possible to synthesize these two perspectives; in doing so, I will address the central problem of Jainism being a vitalistic dualism and Bennett working in a materialistic monism. In this synthesis, I will also suggest that Jain philosophy offers a counter to the typical passivity of matter through the example of the doctrine of karma. Finally, I will discuss the implications of the vitality of matter and how this strengthens the doctrines of ahimsä and aparigraha to build up Jainism's ethic of carefulness.
A brief prelude on speculation
Before I even get to the actual project at hand, I think it is important to consider exactly how am I able to attempt such integration in the first place. In many ways, in which I cannot stress. enough, all I am arguing is a slight perspectival shift. John Cort notes that Jain philosophy, specifically because of its soteriological angle, radically devalues materiality in order to pursue pure spirituality; however, he also argues, "the Jains also have a rich history of daily practices and attitudes that foster a much more positive engagement with the material world." The trajectory of my shift latches onto these practices and attitudes. My attempt to bridge Bennett's vital materialism with the Jain concept of matter would resonate with them.
In fact, I believe that a lot of Jains would agree with my sentiment of matter having a function, a purpose; the difference is in the language in which I describe it would not be similar to that of Jains. Still, I must explain how I am to justify why this shift can happen and why it should at least be considered. I argue that this is where the Jain doctrines of relativity come into play. However, I wish to note that my use of these doctrines is quite basic; a systematic overview of the Jain doctrines of relativity is not within the scope of this paper on matter. Nonetheless, I view it prudent to discuss them in order to justify my exploratory work.
