자이나 학파의 상대론에 대한 연구

목차

서 론 1
1. 연구 목적 1
2. 연구 방법 3

Ⅰ. 자이나 학파의 실재 개념 6
1. 형이상학적 대전제 8
2. 실재의 본질 10
3. 실재의 구조로서의 관계 개념 13
(1) 바이셰쉬카 학파의 보편과 특수 비판 13
(2) 바이셰쉬카 학파의 내속 비판 14
(3) 자이나 학파의 관계 개념 17

Ⅱ. 인식과 판단의 상대론 20
1. 사상적 배경 20
2. 부분적 관점론 23
3. 상대론(sy dv da) 29
(1) sy t의 의미 29
(2) 존재와 비존재의 상관관계 31
(3) 존재와 비존재의 결합형태 32
(4) 완전한 판단과 불완전한 판단 36

Ⅲ. 상대론에 대한 비판과 그 대응 38
1. 상대론에 대한 비판 38
2. 자이나 학파의 대응 41
(1) 비존재(부정)의 의미 41
(2) 상대론의 논리적 구조 43

Ⅳ. 상대론의 의의와 현대적 재해석 46
1. 대립적 구조의 극복 46
2. 상대론과 형식논리적 사고율 51
3. 상대론이 주는 비전들 54

결 론 57

참고문헌 60

본문내용

oth be true'. However, we also come to know that the Jaina theory of relativity discloses the reality or the truth from a new angle. From this point, we can talk as the following ; A is not only A but also not-A.
The theory of relativity based upon three principle such as affirmation(asti), negation(n sti) and inexpressible(avaktavya) has strongly disclosed those predications never to be absolute propositions by inserting invariably prefix 'sy t' in those predications. the reason that the theory of relativity has been criticized consistently in the tradition of Indian philosophy is that the others has misapprehended the nonexistence or negation and the existence or affirmation to a opposite concept, with neglecting the meaning implied in a word of 'sy t', i.e., 'in a certain sense'(katha cit). Indispensably should it be indicated the fact that the predications that 'in a certain sense, the jar is'(sy d asti gha a ) or 'in a certain sense, the jar is not'(sy d n sti gha a ) and so on has a determinant in term 'in a certain sense'. 'the jar is' can be predicated by the self-fourfold(svadravy di-catu aya) factors, viz., the material(svadravya), the time(svak la), the space(svak etra) and the state(svabh va) which belong to the jar, 'the jar is not' by the other-fourfold(paradravy di-catu aya) factors.
I have tried to access how to the Jain philosophers asnwered for the metaphysical or ethical questions such as the theory of causation or the moral causality. The theory of causation represented in the Indian philosophy by the theory of prior existence of the effect in the cause(s tk rya-v da, 因中有果論) and the theory of nonexistence of the effect in the cause(as tk rya-v da, 因中無果論) has been developed into the new theory of causation accepting all both by following relative position of the Jaina. The explanations for bondage(bandha) and liberation(mok a) having been understood in a binary understanding that tman is eternal or non-eternal could come to answer to the problem of moral causality by means of being interpreted as the concept evolution(pari ma) accepting all both of eternal and non-eternal. The theory of relativity has the purport of overcoming the binary understanding by accepting the absolute propositions in new form. The Jaina theory of relativity can overcome the binary understanding is perhaps due to the spirit of tolerance that everything is rather to be true partly than false partly.
We are always prepared to criticize others' propositions for the purpose of saying that a view of one's own is true. But we frequently disregard that to appeal thus one's selfishness causes a great of value to sacrifice. To be required of us in the chaos of thoughts and values is to judge them exactly. And the judgment is not to advocate an absolute value but to discover relativity of thoughts and values. If we think of having been led purposelessly by a value, then the work required of us is to find other values. The theory of relativity is the very work.

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