 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 philosopher monk , Yaśovijaya Gaṇi also cautions against anābhigrahika ( indiscriminate attachment to all views as being true ) , which is effectively a kind of misconceived relativism . Jains thus consider anekāntavāda as a positive concept corresponding to religious pluralism that transcends monism and dualism , implying a sophisticated conception of a complex reality . It does not merely involve rejection of partisanship , but reflects a positive spirit of reconciliation of opposite views . However , it is argued that pluralism often degenerates to some form of moral relativism or religious exclusivism . According to Anne Vallely , anekānta is a way out of this epistemological quagmire , as it makes a genuinely pluralistic view possible without lapsing into extreme moral relativism or exclusivity . 
 Anekāntavāda <a href='drop_aux' title='1'><mark>is</mark></a>also different from moral relativism . It <a href='uninflect' title='2'><mark>does</mark></a> 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 philosopher monk , Yaśovijaya Gaṇi also <a href='uninflect' title='3'><mark>cautions</mark></a> against anābhigrahika ( indiscriminate attachment to all views as being true ) , which <a href='drop_aux' title='4'><mark>is</mark></a>effectively a kind of misconceived relativism . Jains thus consider anekāntavāda as a positive concept corresponding to religious pluralism <a href='null_relcl' title='5'><mark>that</mark></a><a href='uninflect' title='6'><mark>transcends</mark></a> monism and dualism , implying a sophisticated conception of a complex reality . It <a href='uninflect' title='7'><mark>does</mark></a> not merely involve <a href='negative_concord' title='8'><mark>rejection</mark></a> of partisanship , but <a href='uninflect' title='9'><mark>reflects</mark></a> a positive spirit of reconciliation of opposite views . However , it is argued that pluralism often <a href='uninflect' title='10'><mark>degenerates</mark></a> to some form of moral relativism or religious exclusivism . According to Anne Vallely , anekānta <a href='drop_aux' title='11'><mark>is</mark></a>a way out of this epistemological quagmire , as it <a href='uninflect' title='12'><mark>makes</mark></a> a genuinely pluralistic view possible without lapsing into extreme moral relativism or exclusivity . 
Anekāntavāda also different from moral relativism . It do not mean conceding that all arguments and all views r equal , but rather logic and evidence determine which views are true , in what respect and to wht extent ( as truth in relativism , itself ) . While employing anekāntavāda , da 17th century philosopher monk , Yaśovijaya Gaṇi also caution against anābhigrahika ( indiscriminate attachment to alll views as being tru ) , which effectively a kind of misconceived relativism . Jains thus consider anekāntavāda as a positive concept corresponding to religious pluralism transcend monism and dualism , implying a sophisticated conception of a complex reality . It do not merely involve no rejection of partisanship , but reflect a positive spirit of reconciliation of opposite views . However , it is argued dat pluralism often degenerate to some form of moral relativism or religious exclusivism . According to Anne Vallely , anekānta a way outt of this epistemological quagmire , as it make a genuinely pluralistic view possible without lapsing into extreme moral relativism or exclusivity .