Abstract
Indian classical philosophy is being recognized today not only as a field of narrow circles of experts in Sanskrit scientific literature but as a participant of the global philosophical process as it really is. This shift is very fruitful, and the authoritative philosopher Udayana (11th century A.D.) is not an exclusion to this rule, inasmuch as his developments in logic, epistemology, rational theology are being included into general contexts of these areas. But his attitude to interreligious relations is also to be scrutinized. It is habitual after writings of John Hick and his followers to consider Indian attitudes to religious “otherness” as pluralistic, in opposition to general Christian “outdated exclusivism” and (after the 2nd Vatican council) Catholic inclusivism (regarded as “the disguised exclusivism”). To verify this strong assertion one has to embark on the introductory portions of the Nyāyakusumaňjali. It turns out that we have no pluralism even here but just the normative inclusivism which has by no means been a Catholic invention but also a typical attitude of Indian mind (cf. Paul Hacker’s view) much closer to the very nature of inclusivism than, e.g., Karl Rahner’s conception of “anonymous Christianity” considered as its classical representation
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