Sarvepalli Radhakrishnan Research Articles

Mystical Realism in the Thought of Sarvepalli Radhakrishnan

WITH THE GROWTH of modern knowledge and philosophic insight, the older ways of classifying philosophers seem inadequate. For this reason it may be proper to suggest that Radhakrishnan's self-classification as an idealist in the mystical tradition ought to be changed to mystical realism. Although Radhakrishnan may prefer not to reclassify himself, this essay will try to show that, in the light of his later writings, he now favors a kind of mystical realism. The evidence comes mostly from his Fragments of a Confession, in which, without admitting the consequences in so many words, he reveals some influences which have entered into his own thinking.' In his two volume Indian Philosophy Radhakrishnan has given a sympathetic account of the development of Indian thought from the period of the early Vedic poems to modern times.2 Sometimes it is difficult to know when he is stating and restating the thought of the classical Indian writers and when he is expounding his own views. No one doubts that in this period Radhakrishnan should be classified as a mystical idealist. The fact that he is also sympathetic to the values of the Hebrew-Christian tradition means simply that his idealism is not provincial. More specific evidence of his traditional idealism is to be found in his An Idealist View of Life, which constituted the Hibbert Lectures for 1929.* Radhakrishnan is universal in his outlook. It is difficult to find any statement that would classify him as a Hindu rather than a Buddhist or something

"An Idealist View of Life," by Sarvepalli Radhakrishnan

"An Idealist View of Life," by Sarvepalli Radhakrishnan

SRi Aurobindo On Incarnation and the Love of God

dian philosophers and has a considerable following. His background was thoroughly English; brought to England at at early age and educated in the European classics and literature, and undergoing Christian influence in home and school. His many writings are solely in English, and an English of great fluency and delicacy. Yet after his return to the land of his birth, Aurobindo became thoroughly Indian and indeed Hindu, so that there is less open trace of European thought in his writings than in those of many of his Indian contemporaries. It is striking to compare the writings of gri Aurobindo with, for example, those of the eminent philosopher-president of India, Dr Sarvepalli Radhakrishnan. Dr Radhakrishnan is noted for his constant synthesis of Eastern and Western writings. In his well known commentary on the Bhagavad-Gita there are frequent references not only to Plato and Plotinus, but to Spinoza and Wordsworth, to St Paul, St Teresa, Thomas a Kempis, Eckhart, Tauler, Luther, and so on. But, apart from one or two general references to Greek philosophy and a few to the Bible (of which more later), there is none of this in Aurobindo's two long series of Essays on the Gita. And in his masterpiece, The Life Divine, where each one of the 56 chapters is headed with quotations from scriptures, these are always from Hindu and never from any other scriptures. Only once is Christianity mentioned in the footnotes in this book and a few times in the text. Far from importing the West into India, Aurobindo, at least in quotations and open references, seemed to be expounding India to herself, and only secondarily to others who might be interested. Aurobindo has been accused of critizing the West and its philosophy too much, for its apparent materialism. But in fact he often

Sarvepalli Radhakrishnan and Jnana

Sarvepalli Radhakrishnan and Jnana

Review: A Source Book in Indian Philosophy, by Sarvepalli Radhakrishnan and Charles A. Moore

Book Review| August 01 1958 Review: A Source Book in Indian Philosophy, by Sarvepalli Radhakrishnan and Charles A. Moore A Source Book in Indian PhilosophySarvepalli RadhakrishnanCharles A. Moore Karl H. Potter Karl H. Potter Search for other works by this author on: This Site PubMed Google Scholar Far Eastern Survey (1958) 27 (8): 125. https://doi.org/10.2307/3024410 Views Icon Views Article contents Figures & tables Video Audio Supplementary Data Peer Review Share Icon Share Twitter LinkedIn Tools Icon Tools Get Permissions Cite Icon Cite Search Site Citation Karl H. Potter; Review: A Source Book in Indian Philosophy, by Sarvepalli Radhakrishnan and Charles A. Moore. Far Eastern Survey 1 August 1958; 27 (8): 125. doi: https://doi.org/10.2307/3024410 Download citation file: Ris (Zotero) Reference Manager EasyBib Bookends Mendeley Papers EndNote RefWorks BibTex toolbar search Search Dropdown Menu toolbar search search input Search input auto suggest filter your search All ContentAsian Survey Search This content is only available via PDF. Article PDF first page preview Close Modal You do not currently have access to this content.

: A Source Book in Indian Philosophy . Sarvepalli Radhakrishnan, Charles A. Moore.

: A Source Book in Indian Philosophy . Sarvepalli Radhakrishnan, Charles A. Moore.

Sarvepalli Radhakrishnan and Jnana

Sarvepalli Radhakrishnan and Jnana

Recovery of Faith. Sarvepalli Radhakrishnan

<i>Recovery of Faith</i>. Sarvepalli Radhakrishnan

The Philosophy of Sir Sarvepalli Radhakrishnan.

Book Reviews Get access The Philosophy of Sir Sarvepalli Radhakrishnan. Edited by P. A. Schilpp. (New York : Tudor Publishing Co. Library of Living Philosophers. Cambridge : University Press. 1952. Pp. xvi + 883. Price 63s). R. J. K. Murray R. J. K. Murray Search for other works by this author on: Oxford Academic Google Scholar The Philosophical Quarterly, Volume 6, Issue 24, July 1956, Pages 277–278, https://doi.org/10.2307/2216766 Published: 01 July 1956

Co-Existence That Failed

before replaced the old-fashioned word peace in our thinking and parlance, a most serious effort to co-exist freely was made on the Central European periphery of Soviet communism. The publication in Britain of the translated Memoirs of Dr. Eduard Benes is a timely reminder of that pathetic episode which was meant to be, in the optimum case, the prolegomena of a better world. It does not detract from the value of the Memoirs to say that they are incomplete (both in the time coverage and in substance the latter because of diplomatic and political considerations at the time of the original Czech edition in 1947), and that they require some interpretation and fitting into the overall personal and political context. In the contemporary mind, Benes, though not forgotten, is probably not as closely associated with the political conception of co-existence as others who have recently caused concern and irritation on this side of the Atlantic. But, he was the first, the most comprehensive, and the most ambitious. Many contemporaries reflect Benes's ideas on co-existence formed often long before the Second World War, although they do not necessarily plagiarize them. Especially those, who see democratic roots and potentialities in Soviet communism, are close to one of Benes's cardinal assumptions. First-class philosophers, political theorists and writers are among them: Sir Sarvepalli Radhakrishnan, India's Vice-President and thinker of world renown, who believes in the possibility of democratization of communism on the premise that good will win over evil and that individuals tolerate the suppression of civil liberties only when they are very hungry; Professor Talmond of Hebrew University, concluding in his recent Totalitarian Democracy that communism is only a deviation, not an antithesis, of liberal democracy; Isaac Deutscher, who took time off from writing his excellent biography of Trotsky to predict, after Stalin's death, a progressive political westernization of the Soviet system.

VIII.—NEW BOOKS

Journal Article VIII.—NEW BOOKS Get access History of Philosophy, Eastern and Western. Edited by SARVEPALLI RADHAKRISHNAN and others. London: George Allen and Unwin, 1953. 2 vols. 65s. W. GERBER W. GERBER Search for other works by this author on: Oxford Academic Google Scholar Mind, Volume LXIV, Issue 254, April 1955, Page 272, https://doi.org/10.1093/mind/LXIV.254.272 Published: 01 April 1955

United Nations Educational, Scientific and Cultural Organization

The seventh session of the General Conference of the United Nations Educational, Scientific and Cultural Organization was held in Paris from November 12 through December 11, 1952. Sir Sarvepalli Radhakrishnan (India) was elected president of the session; on November 24, the Conference elected S. M. Sharif (Pakistan) to serve as acting president when Sir Sarvepalli was recalled to India.

World's Congress of Faiths

A WEEK-END Congress of the World's Congress of Faiths (Continuation Movement), of which Sir Francis Younghusband is chairman, will be held at Regent House, Cambridge, on June 24-28, when the subject under discussion will be "The Renascence of Religion". Addresses will be delivered by representatives of the various religions, with discussions to follow. Among the speakers who have already promised to address the Congress are Sir Sarvepalli Radhakrishnan, Spalding professor of eastern religions in the University of Oxford, for whom Canon C. E. Raven, regius professor of divinity in the University of Cambridge, will take the chair, and Baron E. K. Palmstierna, formerly Swedish Minister to the Court of St. James, for whom the Master of the Temple, Canon H. Anson, will preside. Members of the Congress will be accommodated in St. John's College (men) and Newnham College (women). Particulars of membership and other arrangements may be obtained from the Secretary, World's Congress of Faiths, 36 Victoria Street, London, S.W.I.

World Fellowship

A GENERAL meeting at Caxton Hall, Westminster, on July 18, concluded the proceedings of the World Congress of Faiths, which had been in session in London since July 3. On a broad view of the numerous contributions to discussion of world fellowship made by the delegates from the various faiths, it is evident that there is in each a body of opinion which is prepared to build upon the foundation of a common ethical element in an effort to co-operate in the solution of problems of a wider general application in present-day conditions. A spirit of good will and general agreement was perhaps more marked than any movement towards specific application at the moment; but it is, in any event, a distinct gain that an opportunity has been afforded a mixed assemblage to appreciate at first hand the distinctive outlook on, and approach to, the problems of the organization of life under different creeds and in various environments. Neither pious enthusiasm, however, nor even profound conviction, such as usually finds expression on these occasions, necessarily leads to tangible results; and to keep alive and give effect to the spirit of which the Congress has been a manifestation demands some channel through which it may be directed in order to avoid waste of energy. This aspect, happily, has not been overlooked in the present instance; and, at the last general meeting, the delegates decided to institute machinery to continue the work of spreading world fellowship through religion. It was agreed that all who presented papers, acted as chairmen, or led discussion, should form a council, and that a continuation committee should be appointed. The members then elected included Sir Francis Younghusband, Sir Herbert Samuel, Sir Sarvepalli Radhakrishnan, Mr. H. N. Spalding and Sir Abdul Qadir, with Mr. A. Jackman as secretary.