Conclusion
InPart I of my article I have tried to show how the problem of negation has led the Jains to accept Non-existence and Existence as constituents ordharmas of every real object and to formulate their first dialectical principle:sad-asad-rŪpa \(\underset{\raise0.3em\hbox{$\smash{\scriptscriptstyle\cdot}$}}{m} \) vastu or ‘Every real object possesses a mode as an existent and as a non-existent’. Their interpretation of negation seems to be based on the ‘primitive’ realistic standpoint that every word in a true proposition, including the word ‘not(-)’, must have some sort of objective reference. InPart II I have tried to show, using Mereology as a logical tool, howHaribhadra SŪri in the first chapter of theAnekānta-jaya-patākā defends the Jain viewpoint.
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Van Den Bossche, F. Existence and non-existence in Haribhadra SŪri's Anekānta-jaya-patākā. J Indian Philos 23, 429–468 (1995). https://doi.org/10.1007/BF01880221
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DOI: https://doi.org/10.1007/BF01880221