ジャイナ教における相対主義と寛容の問題について

Abstract

Jain philosophy is often characterized by 'relativism'. 'Relativism' in this context refers generally to three distinct but internally coherent doctrines: syādvāda, anekāntavāda, and nayavāda. According to syādvāda, all claims are, in a certain sense (syāt), true, depending on the perspective (naya) from which the claims are made; the variety of perspectives is ontologically contingent on the non-one-sidedness (anekānta) of reality. This article brings to light the nature of Jain 'relativism' in more detail through analysing the text of the Anekāntajayapatākā ('The Victory Banner of Non-One-Sidedness') of Haribhadra Sūri (8th century), a Jain scholar-monk. The article first examines the origin of the doctrines of relativity in a text called the Bhagavatī, an important ancient source for a biography of Mahāvīra, the virtual founder of Jainism. I rise one more issue in relation to Jain 'relativism.' Previous research discussed these relativistic doctrines as being articulated along with the Jain philosophy of tolerance or nonviolence (ahimsā). Bimal Matilal, regarded as one of the most intelligent scholars of Indian philosophy, thought that 'the Jainas carried the principle of non-violence to the intellectual level, and thus propounded their anekānta doctrine' (Matilal 1985: 314). In fact, discussions regarding the Jain attitude of 'intellectual ahimsā' as being the origin of anekāntavāda have often been criticised. In addition, I understand that there is not necessarily a relationship between relativism and tolerance. I would insist, however, that Jainism is a religion representing an affinity between relativism and tolerance.