萨瓦帕利·拉达克里希南
一切宗教的核心都是直接的精神体验，而认为全部实在是同一个精神的印度观点，最能说明这一点。
定位
哲学家，后来任印度总统：他把不二论吠檀多诠释为一种直觉经验的哲学，并成为比较哲学的核心人物。
核心思想
- 直觉与宗教经验
- 唯心论的人生观
- 东西方比较
影响
受影响于 3
商羯罗
受其影响
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”
依据: AI 草稿
商羯罗 › 约700–750年 · 通行断代 788–820
罗宾德拉纳特·泰戈尔
受其影响
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)
依据: AI 草稿
罗宾德拉纳特·泰戈尔 › 1861–1941
斯瓦米·维韦卡南达
受其影响
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”
依据: AI 草稿
斯瓦米·维韦卡南达 › 1863–1902
批评
受批评于 1
达亚·克里希纳
受其批评
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
依据: AI 草稿
达亚·克里希纳 › 1924–2007
批评了 3
威廉·詹姆斯
批评了
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
依据: AI 草稿
威廉·詹姆斯 › 1842–1910
亨利·柏格森
批评了
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)
依据: AI 草稿
亨利·柏格森 › 1859–1941
伯特兰·罗素
批评了
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”
依据: AI 草稿
伯特兰·罗素 › 1872–1970
作品
- 1932生活的理想主义观
希伯特讲座，为宗教直觉作为知识的来源辩护，反对自然主义与怀疑论。
立场
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.
生平与背景
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.
其他主要作品
- Indian Philosophy (2 vols., 1923–27)
- The Hindu View of Life (1927)
- An Idealist View of Life (1932)
- Eastern Religions and Western Thought (1939)
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