سارفيبالي راذاكريشنان
في قلب كل الأديان تكمن التجربة الروحية المباشرة، والرأي الهندي القائل إن الواقع كله روح واحدة هو أفضل ما يعطيها معنى.
التموضع
فيلسوف ورئيس لاحق للهند: فسّر الأدفايتا فيدانتا بوصفها فلسفة للتجربة الحدسية، وصار صوتًا مركزيًا في الفلسفة المقارنة.
الأفكار الرئيسة
- الحدس والتجربة الدينية
- رؤية مثالية للحياة
- المقارنة بين الشرق والغرب
التأثير
تأثّر بـ 3
آدي شانكارا
تأثّر بـ
Radhakrishnan saw Shankara’s Advaita as the high point of Indian thought but read maya as the world’s dependence on Brahman rather than illusion (Indian Philosophy II, 1927). S. Radhakrishnan, Indian Philosophy II (1927); IEP “Sarvepalli Radhakrishnan”
التوثيق: مسودة بالذكاء الاصطناعي
آدي شانكارا › نحو 700–750 · يُؤرَّخ عرفًا 788–820
روبندرونات طاغور
تأثّر بـ
Radhakrishnan’s The Philosophy of Rabindranath Tagore (1918) presented Tagore’s poetry as a modern voice of the spirit of the Upanishads – a humanism and spiritualism he made his own. S. Radhakrishnan, The Philosophy of Rabindranath Tagore (London 1918)
التوثيق: مسودة بالذكاء الاصطناعي
روبندرونات طاغور › 1861–1941
سوامي فيفيكاناندا
تأثّر بـ
Radhakrishnan recalled how students passed round Vivekananda’s speeches and letters, stirring pride in Indian culture; he carried on Vivekananda’s presentation of Vedanta as a universal religion. R. N. Minor, Radhakrishnan: A Religious Biography (1987); IEP “Sarvepalli Radhakrishnan”
التوثيق: مسودة بالذكاء الاصطناعي
سوامي فيفيكاناندا › 1863–1902
النقد
انتقده 1
دايا كريشنا
انتقده
Daya Krishna called it a myth that Indian philosophy is ‘essentially spiritual’ and aimed at liberation – the picture Radhakrishnan’s Indian Philosophy (1923) had made standard. Daya Krishna, ‘Three Myths about Indian Philosophy’, Diogenes 14 (1966); repr. in Indian Philosophy: A Counter Perspective, 1991; S. Radhakrishnan, Indian Philosophy I, 1923, introduction
التوثيق: مسودة بالذكاء الاصطناعي
دايا كريشنا › 1924–2007
ينتقد 3
ويليام جيمس
انتقد
In the same book Radhakrishnan criticised pragmatism and James’s “pluralistic universe” as products of religious prejudice interfering with philosophy, whose honest course ends in absolute idealism. S. Radhakrishnan, The Reign of Religion in Contemporary Philosophy (1920), preface and chs. VIII–IX
التوثيق: مسودة بالذكاء الاصطناعي
ويليام جيمس › 1842–1910
هنري برجسون
انتقد
Three chapters of The Reign of Religion in Contemporary Philosophy (1920) argue that Bergson’s philosophy, consistently thought through, leads not to pluralism but to absolute idealism. S. Radhakrishnan, The Reign of Religion in Contemporary Philosophy (1920), chs. V–VII; “Bergson and Absolute Idealism”, Mind 28 (1919)
التوثيق: مسودة بالذكاء الاصطناعي
هنري برجسون › 1859–1941
بيرتراند راسل
انتقد
A chapter of The Reign of Religion (1920) examines Russell’s new realism – not, Radhakrishnan conceded, shaped by religious bias – and concludes that it is satisfactory only where it departs from its pluralism and “makes friends with absolutism”. S. Radhakrishnan, The Reign of Religion in Contemporary Philosophy (1920), ch. XI “The New Realism of Mr. Bertrand Russell”
التوثيق: مسودة بالذكاء الاصطناعي
بيرتراند راسل › 1872–1970
الأعمال
محاضرات هيبرت تدافع عن الحدس الديني مصدرًا للمعرفة ضد الطبيعانية والشكّية.
الموقف
Radhakrishnan interpreted Advaita Vedanta for a modern, international audience. Beyond sense and intellect lies intuition, an integral experience of the whole person, which is the core of all genuine religion; doctrines are only its varying expressions. The world is not illusion but dependent on the Absolute, and the spiritual life must transform society. His Indian Philosophy presented the Indian tradition as a philosophical achievement equal to that of the West, and his comparative works envisaged a meeting of East and West. Critics have found his account of Hinduism apologetic and inclusivist, measuring all religions by Vedanta; a plagiarism charge by the scholar Jadunath Sinha ended in an out-of-court settlement.
الحياة والسياق
Sarvepalli Radhakrishnan was born in 1888 at Tiruttani in South India and educated at Christian mission schools and Madras Christian College. He taught at Mysore and Calcutta, was Spalding Professor of Eastern Religions and Ethics at Oxford from 1936 to 1952, and then served as India’s first Vice-President (1952–62) and second President (1962–67). He died in Madras in 1975; his birthday is celebrated in India as Teachers’ Day.
أعمال رئيسة أخرى
- Indian Philosophy (2 vols., 1923–27)
- The Hindu View of Life (1927)
- Eastern Religions and Western Thought (1939)
بحسب الوضع في نوفمبر 2026 · المصادر · حسّن هذه الصفحة · كيف صُنع Agora