|
((サンスクリット:अनेकान्तवाद) "skepticism") is one of the most important and fundamental doctrines of Jainism given by Mahavira, the last tirthankara. It refers to the principles of pluralism and multiplicity of viewpoints, or vantage points, the notion that reality is perceived differently from diverse points of view, and that no single point of view is the complete truth, yet taken together they comprise the complete truth. Jains contrast all attempts to arrogantly proclaim the sole monopoly on truth with ''andhagajanyāyah'', which can be illustrated through the parable of the "blind men and an elephant". In this story, each blind man felt a different part of an elephant (trunk, leg, ear, etc.). All the men claimed to understand and explain the true appearance of the elephant, but could only partly succeed, due to their limited perspectives. This principle is more formally stated by observing that objects are infinite in their qualities and modes of existence, so they cannot be completely grasped in all aspects and manifestations by finite human perception.(this is the Absolute Truth) According to the Jains, only the ''Kevalis''—omniscient beings—can comprehend objects in all aspects and manifestations; others are only capable of partial knowledge. Consequently, no single, specific, human view can claim to represent absolute truth. The origins of ''anekāntavāda '' can be traced back to the teachings of Mahāvīra (599–527 BCE), the 24th Jain . The dialectical concepts of ''syādvāda'' "conditioned viewpoints" and ''nayavāda'' "partial viewpoints" arose from ''anekāntavāda'', providing it with more detailed logical structure and expression. The Sanskrit compound ' literally means "doctrine of uncertainty" (an- "not", ekānta "certainty" or "single-natured", vāda ("school of thought" or "thesis"); it is roughly translated into English as "non-absolutism". ''An-ekānta'' "uncertainty, non-exclusivity" is the opposite of ' ('+') "exclusiveness, absoluteness, necessity" (or also "monotheistic doctrine"). ''Anekāntavāda'' encourages its adherents to consider the views and beliefs of their rivals and opposing parties. Proponents of ''anekāntavāda'' apply this principle to religion and philosophy, reminding themselves that any religion or philosophy—even Jainism—which clings too dogmatically to its own tenets, is committing an error based on its limited point of view. The principle of ''anekāntavāda'' also influenced Mahatma Gandhi to adopt principles of religious tolerance, and ''satyagraha''. ==Philosophical overview== The etymological root of ''anekāntavāda'' lies in the compound of two Sanskrit words: ''anekānta'' ("manifoldness") and ''vāda'' ("school of thought").〔Grimes, John (1996) p. 34〕 The word ''anekānta'' is a compound of the Sanskrit negative prefix ''an'', ''eka'' ("one"), and ''anta'' ("attribute"). Hence, ''anekānta'' means "not of solitary attribute".〔 The Jain doctrine lays a strong emphasis on ''samyaktva'', that is, rationality and logic.〔Duli Chandra Jain (ed.) (1997) p. 21〕 According to Jains, the ultimate principle should always be logical and no principle can be devoid of logic or reason.〔 Thus, the Jain texts contain deliberative exhortations on every subject, whether they are constructive or obstructive, inferential or analytical, enlightening or destructive.〔Hughes, Marilynn (2005) p. 590〕 抄文引用元・出典: フリー百科事典『 ウィキペディア（Wikipedia）』 ■ウィキペディアで「Anekantavada」の詳細全文を読む スポンサード リンク
|