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A CRITIQUE
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gates 'cannot be perceived by sense organs Nevertheless all modifications of matter, be it a single free elementary particle (paramānu) or an aggregate composed of infinite number of elementary particles do possess the four qualities of touch, taste, smell and colour These qualities are also real and their existence does not depend upon the percipient Besides these four innate qualities, matter possesses innumerable other qualities which are all subject to incessant series of modes
With these views, it is obvious that Jains will refute all types of philosophical idealism, subjectivism and solipsism Being non-absolutists however, Jains will almost always find points of agreement in the views of most schools of thought we shall, therefore, compare Jain views with those of a few Western philosophers and scientists with particular reference to the existence of physical reality
Beginning with Kant, while it is admitted by Jains that there is a difference between the' thing-inperception and the 'thing-in-itself', it is partly due to the limitations of sensory power and partly due to the intervention of sensory equipments and not due 10 any change in the objective cxistence of the qualities themselves in this respect therefore they do not accept Kant's doctrine of thing-in-itseir completely 3
Jain realism, obviously, does not accept the doctone of Berkeley (the archenemy of realism) etc, generally known as empiricism according to which things (material objects) do not exist until they are perceived 'The esse of the thing is merely percipi
3 ror detailed discussion, see, Muni Shn Mahendra Kumari *Diirceya', The Theories of Reality in the Philosophics of the Jains, Western Philosophors and Scientists
