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Chapter 4.8 RELATIVISM
Tains have made 'relative pluralism' (anekaantavaada), supported by 'viewpointism? J (nayavaada) and 'statements in some respects' (syaadavaada), the foundation of its
philosophy. Relative pluralism promotes a many-sided approach to the problem of the knowledge of the 'real entity. It is anti-dogmatic and presents a comprehensive and synoptic picture of the 'real entity' from multiple points of view. It affirms that there are different facets of the 'real entity' and that they have to be understood from various points of view by the predications of affirmation, negation and indescribability. Thinkers having a singular view in mind can see only one facet of the 'real entity', and cannot realise 'real entity' in full. According to the German scholar Hermann Jacobi, relative pluralism opens the floodgates to the comprehension of 'real entity' not only in toto but also in its differing aspects.
Different systems of philosophy have offered a variety of interpretations of the 'real entity'. There is ambiguity, and there are metaphysical contradictions and confusions. We are at a loss to know which theory of the 'real entity should be accepted. This creates intellectual chaos. For instance, we see varying interpretations of the soul in different philosophies. Some argue it is all-pervasive like space, some maintain that it is atomic in nature, some say that it is the size of a thumb, and some say that it is the product of the elements. Some maintain that consciousness is not a characteristic of the soul but is produced by the metabolic changes of the body, others say that consciousness is inherent in the soul.
These differences arise from a basic outlook on the 'real entity'. Some take the point of view of synthesis and present the picture of 'real entity' in a synthetic sense. They seek unity in diversity, and posit the 'real entity' to be One. Others view the 'real entity' from an empirical point of view and emphasise diversity in the universe. Some schools of thought consider the 'real entity' to be incomprehensible. Thus, there is intellectual incoherence in the study of metaphysical problems.
The Jain theory of relative pluralism seeks to find a solution to this intellectual incoherence. It seeks to find meaning in the diversity of opinions and tries to establish that these diverse views are neither completely false nor completely true. They present partial truths from differing points of view. Absolutism, dogmatism or a singular approach are not inherent in the real entity', but are due to the workings of the intellect. They are the products of intellectual discrimination. If the intellect is pure in essence then absolutism disappears. The great Jain thinkers Haribhadra's (eighth century CE) and Yashovijay's (seventeenth century CE) support to the relative pluralism has been quoted by Devendra Muni in his work 'A Source Book on Jain Philosophy. Haribhadra says that the one who develops a synoptic outlook based on the pluralistic attitude is always guided by objective and rational considerations in evaluating the theories of others. Yashovijay says that one who has developed the 'pluralistic' outlook does not dislike other viewpoints, but regards them with understanding and sympathy. One who believes in this outlook looks at the conflicting and diverse theories of 'real entity' with equal respect (Devendra Muni 1983: p.243).
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