The word anekāntavāda is a compound of two Sanskrit words: anekānta and vāda. The word anekānta itself is composed of three root words, "an" (not), "eka" (one) and "anta" (end, side), together it connotes "not one ended, sided", "many-sidedness", or "manifoldness".Grimes, John (1996) p. 34 The word vāda means "doctrine, way, speak, thesis".
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In 2015, Dryomin attended a concert by Russian rapper Pharaoh and was inspired to make his own rap songs. His stage name Face was invented with his brother and is meant to characterize his many-sidedness and constant metamorphosis in his work. He released his debut EP Проклятая печать (en. Cursed Seal) on SoundCloud on October 30, 2015.
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An inclusivist might maintain that their religion is privileged, they can also hold that other religious adherents have fundamental truths and even that they will be saved or liberated.Meister 2009, p. 28 The Jain view of Anekantavada ('many-sidedness') has been interpreted by some as a tolerant view which is an inclusive acceptance of the partial truth value of non-Jain religious ideas.Barbato, Melanie.
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Jain temple painting explaining Anekantavada with Blind men and an elephant The second main principle of Jainism is anekāntavāda, from anekānta ("many-sidedness") and vada ("doctrine"). The doctrine states that truth and reality are complex and always have multiple aspects. It further states that reality can be experienced, but cannot be fully expressed with language. It suggests that human attempts to communicate are Naya, "partial expression of the truth".
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He was a board member of Hamar public library from 1887 to 1936. Hobbies included horticulture and beekeeping, as well as song and music--he was an organist in Nes church for many years and later a sexton in Hamar. From 1907 to 1914 he served as the "national song inspector" in Norway. In Norsk biografisk leksikon he was called "a personality of unusual strength and many-sidedness".
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Syat in Jainism connotes something different from what the term means in Buddhism and Hinduism. In Jainism, it does not connote an answer that is "neither yes nor no", but it connotes a "many sidedness" to any proposition with a sevenfold predication. Syādvāda is a theory of qualified predication, states Koller. It states that all knowledge claims must be qualified in many ways, because reality is many-sided.
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' (, "many-sidedness") refers to the Jain doctrine about metaphysical truths that emerged in ancient India. It states that the ultimate truth and reality is complex and has multiple aspects. Anekantavada has also been interpreted to mean non-absolutism, "intellectual Ahimsa", religious pluralism, as well as a rejection of fanaticism that leads to terror attacks and mass violence. Some scholars state that modern revisionism has attempted to reinterpret anekantavada with religious tolerance, openmindedness and pluralism.
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The main religious premises of the Jain dharma are ahiṃsā (non-violence), anekāntavāda (many-sidedness), aparigraha (non-attachment) and asceticism (abstinence from sensual pleasures). Devout Jains take five main vows: ahiṃsā (non-violence), satya (truth), asteya (not stealing), brahmacharya (sexual continence), and aparigraha (non-possessiveness). These principles have affected Jain culture in many ways, such as leading to a predominantly vegetarian lifestyle. Parasparopagraho Jīvānām (the function of souls is to help one another) is its motto and the Ṇamōkāra mantra is its most common and basic prayer.
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Monier Monier-Williams (1899), "वाद", Sanskrit English Dictionary with Etymology, Oxford University Press, pages 939-940 The term anekāntavāda is translated by scholars as the doctrine of "many-sidedness", "non-onesidedness", or "many pointedness". The term anekāntavāda is not found in early texts considered canonical by Svetambara tradition of Jainism. However, traces of the doctrines are found in comments of Mahavira in these Svetambara texts, where he states that the finite and infinite depends on one's perspective. The word anekantavada was coined by Acharya Siddhasen Divakar to denote the teachings of Mahavira that state truth can be expressed in infinite ways.
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While Luther scattered the sparks among the people, Melanchthon by his humanistic studies won the sympathy of educated people and scholars for the Reformation. Besides Luther's strength of faith, Melanchthon's many-sidedness and calmness, as well as his temperance and love of peace, had a share in the success of the movement. Both were aware of their mutual position and they thought of it as a divine necessity of their common calling. Melanchthon wrote in 1520, "I would rather die than be separated from Luther", whom he afterward compared to Elijah, and called "the man full of the Holy Ghost".
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According to Wallace Kirsop, Lawler was for more than fifty years "one of the most distinguished representatives of a remarkable group of [Australian] students of French poetry from Baudelaire to Valéry". He was a popular teacher who enjoyed the "give and take" of the classroom. He preferred teaching smaller groups where he could "sit in front of a text with ... students and discover it with them, explore the many-sidedness of it, the sound, the different ways of entering into a text". Previous students and colleagues remember him as an "inspirational teacher" and as a "mentor" who set other academics on the "path to a career in French".
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