Idealisms: Eastern and Western

Abstract

THE FUTURE of Indian philosophy depends upon how seriously we take to comparative philosophy. Indian philosophy developed close to life up to about the fifteenth or sixteenth century, when its metaphysical intuition became exhausted. By that time Neo-Nydya (Navya-nydya) took definite shape and flooded the other schools, each of which, in defense of its doctrines, developed definitions of concepts and even definitions of definition. Emphasis upon thought about reality became weaker than emphasis on thought about thought or concepts, and the period had much in common with current logical positivism. After that, due to extremely unfavorable political conditions, Indian philosophy had no development until Western philosophy was introduced by the British into Indian universities. Willingly or unwillingly, Indians thus began to study Western philosophy, to their significant advantage. Indians are now able to see how their own philosophy stands in comparison with Western philosophy. Should Indian philosophy progress or has it progressed as far as philosophy can progress, in which case there is no need of progress? There are two answers to this question. In this connection, philosophy has to be understood not merely as a theory of salvation, but as the philosophy of man's whole life. For instance, so far as religious philosophy goes, one may study Western theories for curiosity alone, though they can be studied for more knowledge about religion. However, so far as political thought, social thought, economic thought, and even ethical thought are concerned, Indians look to the West, not merely for inspiration, but often for ready-made doctrines. These doctrines fall outside philosophy, but it is the duty of a philosopher to supply a philosophical basis for them. If these cannot be excluded from the life of the individual or nation, philosophers must see that the metaphysics underlying them does not come into conflict with traditional metaphysics. When it does, it is essential to work out their systematic coordination. This is the line of progress for Indian philosophy, and for it comparative philosophy is of immense help.