 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 . 
