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= = = Overall = = =
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When the World Rugby Rankings were introduced in October 2003 , Wales were ranked 8th . They rose to 7th in June 2004 , before falling back to 8th in November that year . Following a Grand Slam win in the 2005 Six Nations , they rose to a ranking position of 5th . They fell to 9th by June 2006 , and , after rising bac... |
Wales have won 355 of their 690 Test matches for a 51 @.@ 45 % winning record . Their biggest Test defeat was 96 – 13 loss to South Africa in 1998 , and their largest victory a 98 – 0 defeat of Japan in 2004 . Their record for most tries in a match is 16 , scored against Portugal in 1994 – they also scored 102 points ... |
Below is table summary of Wales Test matches up until 25 June 2016 .
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= = Players = =
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= = = Current squad = = =
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On 10 May , Warren Gatland named a 35 @-@ man squad for their June 3 @-@ test series against New Zealand , pre @-@ tour test against England and the mid week match against the Chiefs .
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On 29 May , after injury to Dan Lydiate in the England warm @-@ up match , Ellis Jenkins was called up to the squad to replace Lydiate .
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On 7 June , Aaron Jarvis was called up to the squad as injury cover for Paul James . Jarvis later became a permanent replacement after James failed to recover form his injury .
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On 11 June , Aled Davies joined the squad as an injury replacement for Lloyd Williams .
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Following the first test , Keelan Giles and Rhys Patchell were called up to the squad as injury cover .
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‡ – Denotes dual contracted players .
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Caps and clubs updated 25 June 2016
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= Anekantavada =
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Anekāntavāda ( Sanskrit : अनेकान ् तवाद , " many @-@ sidedness " ) 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 c... |
Jains contrast all attempts to 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 origins of anekāntavāda can be traced back to the teachings of Mahāvīra ( 599 – 527 BCE ) , the 24th Jain Tīrthankara . The dialectical concepts of syādvāda " conditioned viewpoints " and nayavāda " partial viewpoints " arose from anekāntavāda , providing it with more detailed logical structure and expression . Th... |
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 committi... |
= = Philosophical overview = =
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The etymological root of anekāntavāda lies in the compound of two Sanskrit words : anekānta ( " manifoldness " ) and vāda ( " school of thought " ) . 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 . 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 ... |
= = = Jain doctrines of relativity = = =
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Anekāntavāda is one of the three Jain doctrines of relativity used for logic and reasoning . The other two are :
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syādvāda — the theory of conditioned predication and ;
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nayavāda — the theory of partial standpoints .
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These Jain philosophical concepts made important contributions to ancient Indian philosophy , especially in the areas of skepticism and relativity .
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= = = = Syādvāda = = = =
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Syādvāda ( Sanskrit : स ् याद ् वाद ) is the theory of conditioned predication , which provides an expression to anekānta by recommending that every phrase or statement be expressed in the optative mood ( the equivalent of the subjunctive mood in Latin and other Indo @-@ European languages ) , i.e. generally by prefac... |
Affirmation , when not in conflict with negation , yields the desired result of describing truly an object of knowledge . Only when affirmation and negation are juxtaposed in mutually non @-@ conflicting situation , one is able to decide whether to accept or reject the assertion . This is how the doctrine of condition... |
Syādvāda is not only an extension of anekānta ontology , but a separate system of logic capable of standing on its own . As reality is complex , no single proposition can express the nature of reality fully . Thus " syāt " should be prefixed before each proposition giving it a conditional point of view and thus removi... |
syād @-@ asti — in some ways , it is ,
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syān @-@ nāsti — in some ways , it is not ,
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syād @-@ asti @-@ nāsti — in some ways , it is , and it is not ,
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syād @-@ asti @-@ avaktavyaḥ — in some ways , it is , and it is indescribable ,
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syān @-@ nāsti @-@ avaktavyaḥ — in some ways , it is not , and it is indescribable ,
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syād @-@ asti @-@ nāsti @-@ avaktavyaḥ — in some ways , it is , it is not , and it is indescribable ,
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syād @-@ avaktavyaḥ — in some ways , it is indescribable .
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Each of these seven propositions examines the complex and multifaceted nature of reality from a relative point of view of time , space , substance and mode . To ignore the complexity of reality is to commit the fallacy of dogmatism .
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The phrase ‘ in a way ’ ( syāt ) declares the standpoint of expression – affirmation with regard to own substance ( dravya ) , place ( kṣetra ) , time ( kāla ) , and being ( bhāva ) , and negation with regard to other substance ( dravya ) , place ( kṣetra ) , time ( kāla ) , and being ( bhāva ) . Thus , for a ‘ jar ’ ... |
According to the Jains , Syādvāda and kevalajñāna ( omniscience ) are the foundational facts of knowledge . In this regard , Āchārya Samantabhadra writes :
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Syādvāda , the doctrine of conditional predications , and kevalajñāna ( omniscience ) , are both illuminators of the substances of reality . The difference between the two is that while kevalajñāna illumines directly , syādvāda illumines indirectly . Anything which is not illuminated or expressed by the two is not a s... |
= = = = Nayavāda = = = =
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Nayavāda is the theory of partial standpoints or viewpoints . Nayavāda is a compound of two Sanskrit words — naya ( " reason " or " method " ) and vāda ( " school of thought or thesis " ) . It is used to arrive at a certain inference from a point of view . An object has infinite aspects to it , but when we describe an... |
= = = Syncretisation of changing and unchanging reality = = =
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The age of Mahāvīra and Buddha was one of intense intellectual debates , especially on the nature of reality and self . Upanishadic thought postulated the absolute unchanging reality of Brahman and Ātman and claimed that change was mere illusion . The theory advanced by Buddhists denied the reality of permanence of co... |
This philosophical syncretisation of paradox of change through anekānta has been acknowledged by modern scholars such as Arvind Sharma , who wrote :
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Our experience of the world presents a profound paradox which we can ignore existentially , but not philosophically . This paradox is the paradox of change . Something – A changes and therefore it cannot be permanent . On the other hand , if A is not permanent , then what changes ? In this debate between the " permane... |
However , anekāntavāda is not simply about syncretisation or compromise between competing ideas , as it is cooperatively about finding the hidden elements of shared truth between such ideas ( such as naturalism — relative to pantheism and sanctuary — although its basis in simplicity may be described with the scientifi... |
The Jain samaṇīs of Ladnun uncompromisingly maintain ahiṃsā to be an eternal and unchangeable moral law . Other views and beliefs that contradict this belief would certainly be challenged , and ultimately rejected . But what is significant , is that both the rejection and retention of views is tempered by the belief t... |
Anekāntavāda is also different from moral relativism . It does not mean conceding that all arguments and all views are equal , but rather logic and evidence determine which views are true , in what respect and to what extent ( as truth in relativism , itself ) . While employing anekāntavāda , the 17th century philosop... |
= = = Parable of the blind men and elephant = = =
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The ancient Jain texts often explain the concepts of anekāntvāda and syādvāda with the parable of the blind men and an elephant ( Andhgajanyāyah ) , which addresses the manifold nature of truth .
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A group of blind men heard that a strange animal , called an elephant , had been brought to the town , but none of them were aware of its shape and form . Out of curiosity , they said : " We must inspect and know it by touch , of which we are capable " . So , they sought it out , and when they found it they groped abo... |
Two of the many references to this parable are found in Tattvarthaslokavatika of Vidyanandi ( 9th century ) and Syādvādamanjari of Ācārya Mallisena ( 13th century ) . Mallisena uses the parable to argue that immature people deny various aspects of truth ; deluded by the aspects they do understand , they deny the aspec... |
= = History and development = =
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The principle of anekāntavāda is the foundation of many Jain philosophical concepts . The development of anekāntavāda also encouraged the development of the dialectics of syādvāda ( conditioned viewpoints ) , saptibhaṅgī ( the seven conditioned predication ) , and nayavāda ( partial viewpoints ) .
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= = = Origins = = =
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The origins of anekāntavāda lie in the teachings of Mahāvīra , who used it effectively to show the relativity of truth and reality . Taking a relativistic viewpoint , Mahāvīra is said to have explained the nature of the soul as both permanent , from the point of view of underlying substance , and temporary , from the ... |
A monk living single should not ridicule heretical doctrines , and should avoid hard words though they be true ; he should not be vain , nor brag , but he should without embarrassment and passion preach the Law . A monk should be modest , though he be of a fearless mind ; he should expound the syādvāda , he should use... |
= = = Early history = = =
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The early Jain canons and teachings contained multitudes of references to anekāntavāda and syādvāda in rudimentary form without giving it proper structure or establishing it as a separate doctrine . Śvētāmbara text , Sutrakritanga contains references to Vibhagyavāda , which , according to Hermann Jacobi , is the same ... |
Ācārya Siddhasena Divākara expounded on the nature of truth in the court of King Vikramāditya :
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Vikramāditya : What is ' truth ' ? That which is said repeatedly , that which is said loudly , that which is said with authority or that which is agreed by the majority ?
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Divākara : None of the above . Every one has his own definition of ' truth ' and that it is conditional .
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Vikramāditya : How about traditions ? They have been established by our ancestors and have passed the test of time ?
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Divākara : Would the system established by ancestors hold true on examination ? In case it does not , I am not here to justify it for the sake of saving the traditional grace of the dead , irrespective of the wrath I may have to face .
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In Sanmatitarka , Divākara further adds : " All doctrines are right in their own respective spheres — but if they encroach upon the province of other doctrines and try to refute their view , they are wrong . A man who holds the view of the cumulative character of truth never says that a particular view is right or tha... |
= = = Age of logic = = =
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The period beginning with the start of common era , up to the modern period is often referred to as the age of logic in the history of Jain philosophy . By the time of Akalanka ( 5th century CE ) , whose works are a landmark in Jain logic , anekāntavāda was firmly entrenched in Jain texts , as is evident from the vari... |
Ācārya Haribhadra ( 8th century CE ) was one of the leading proponents of anekāntavāda . He was the first classical author to write a doxography , a compendium of a variety of intellectual views . This attempted to contextualise Jain thoughts within the broad framework , rather than espouse narrow partisan views . It ... |
Ācārya Amrtacandra starts his famous 10th century CE work Purusathasiddhiupaya with strong praise for anekāntavāda : " I bow down to the principle of anekānta , the source and foundation of the highest scriptures , the dispeller of wrong one @-@ sided notions , that which takes into account all aspects of truth , reco... |
Ācārya Vidyānandi ( 11th century CE ) provides the analogy of the ocean to explain the nature of truth in Tattvarthaslokavārtikka , 116 : " Water from the ocean contained in a pot can neither be called an ocean nor a non @-@ ocean , but simply a part of ocean . Similarly , a doctrine , though arising from absolute tru... |
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