Sarvepalli Radhakrishnan
W sercu wszystkich religii leży bezpośrednie doświadczenie duchowe, a indyjski pogląd, że cała rzeczywistość jest jednym duchem, najlepiej je tłumaczy.
Umiejscowienie
Filozof, później prezydent Indii: interpretował Advaita Wedantę jako filozofię intuicyjnego doświadczenia i stał się jednym z głównych głosów filozofii porównawczej.
Kluczowe idee
- Intuicja i doświadczenie religijne
- Idealistyczny pogląd na życie
- Porównanie Wschodu i Zachodu
Wpływ
Pod wpływem 3
Adi Śankara
pod wpływem
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”
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Adi Śankara › ok. 700–750 · datowane umownie 788–820
Rabindranath Tagore
pod wpływem
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)
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Rabindranath Tagore › 1861–1941
Swami Wiwekananda
pod wpływem
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”
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Swami Wiwekananda › 1863–1902
Krytyka
Krytyka ze strony 1
Daya Krishna
krytyka ze strony
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
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Daya Krishna › 1924–2007
Krytykuje 3
William James
krytykuje
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
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William James › 1842–1910
Henri Bergson
krytykuje
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)
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Henri Bergson › 1859–1941
Bertrand Russell
krytykuje
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”
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Bertrand Russell › 1872–1970
Dzieła
Wykłady Hibberta broniące religijnej intuicji jako źródła wiedzy wobec naturalizmu i sceptycyzmu.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- Indian Philosophy (2 vols., 1923–27)
- The Hindu View of Life (1927)
- Eastern Religions and Western Thought (1939)
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