 However , anekāntavāda is not simply about <unk> or compromise between competing ideas , as it is <unk> about finding the hidden elements of shared truth between such ideas ( such as naturalism — relative to <unk> and sanctuary — although its basis in simplicity may be described with the scientific principle of <unk> 's razor — whereas science is likewise paradoxical in nature — relative to <unk> ) . Anekāntavāda is not about denying the truth ; rather truth is acknowledged as an ultimate spiritual goal . For ordinary humans , it is an elusive goal , but they are still obliged to work towards its attainment . Anekāntavāda also does not mean <unk> or <unk> ones own values and principles . On the contrary , it allows us to understand and be tolerant of conflicting and opposing views , while <unk> maintaining the validity of ones own view @-@ point . Hence , John Koller calls anekāntavāda as – " epistemological respect for view of others " . Anekāntavāda , thus , did not prevent the Jain thinkers from defending the truth and validity of their own doctrine while simultaneously <unk> and understanding the rival doctrines . Anne <unk> notes that the epistemological respect for other viewpoints was put to practice when she was invited by Ācārya Tulsi , the head of the <unk> order , to teach <unk> the tenets of Christianity . Commenting on their adherence to ahiṃsā and anekāntavāda , she says : 
