Sarvepalli Radhakrishnan was an Indian philosopher and statesman who is widely regarded as one of the greatest intellectuals and educationists in modern India. He was born in a small village in Andhra Pradesh in 1888 and received his early education in local schools before moving on to study at the prestigious Madras Christian College.
Radhakrishnan's philosophy was deeply influenced by the Vedas, the ancient Indian scriptures that form the foundation of Hinduism. He believed that the ultimate goal of human life was the realization of the divine, and that this could be achieved through the cultivation of self-knowledge and self-realization. In this sense, Radhakrishnan's philosophy was deeply spiritual and was centered on the idea that the ultimate purpose of human life was to discover and understand the true nature of the self.
One of the key themes of Radhakrishnan's philosophy was the importance of education in shaping the character and values of individuals. He believed that education should be a means of cultivating the mind and character, rather than simply imparting information and skills. Radhakrishnan argued that the primary aim of education should be to help individuals develop the capacity for critical thinking, moral reasoning, and self-reflection.
Radhakrishnan was also deeply committed to the idea of cultural pluralism and the idea that different cultures and traditions had their own unique value and worth. He argued that it was important for individuals to respect and appreciate the diversity of cultures and traditions, and that this was essential for the maintenance of a healthy and harmonious society.
In addition to his contributions to philosophy and education, Radhakrishnan also had a distinguished career in public service. He served as the Vice President of India from 1952 to 1962, and then as the President of India from 1962 to 1967. During his tenure as President, Radhakrishnan worked tirelessly to promote peace and understanding between India and the rest of the world, and he was widely respected for his efforts to foster cooperation and dialogue between different cultures and nations.
Overall, the philosophy of Sarvepalli Radhakrishnan was deeply influenced by the teachings of the Vedas and was centered on the idea that the ultimate goal of human life was the realization of the divine through self-knowledge and self-realization. His contributions to education and his commitment to cultural pluralism have had a lasting impact on modern India, and his work continues to inspire and influence philosophers and educators around the world.
Indian Philosophy, Volume I By S. Radhakrishnan
The subject of philosophy, which is not primarily utilitarian in its aim, is a great instrument of liberal eduation. Diwarkar The Upaniá¹£ads in Story and Dialogue. While logic deals with facts already known, intuition goes beyond logic to reveal previously unseen connections between facts. In matters of chronology, I have depended almost entirely on the results of research carried on by competent scholars. Retrieved 2 September 2018. Throughout these articles, Radhakrishnan took it upon himself to refine and expand upon his interpretation of Hinduism. It is one indivisible whole with a particular spiritual direction.
The most ancient fancies sometimes startle us by their strikingly modern character, for insight does not depend on modernity. However, the security of a permanent academic post in Madras eluded him. He authored eighteen articles, ten of which were published in prominent Western journals such as The International Journal of Ethics, The Monist, and Mind. Great people do not tell directly and in curt manner and they only delicately exhort. But human speculation falls short of the ideal, which it can neither abandon nor attain.
Educational Philosophy and Thoughts of Sarvepalli Radhakrishnan with Contribution Towards Education opportunities.alumdev.columbia.edu Notes
All of these different studies should be treated as parts of a whole. University Press of Hawaii, 1955 — Philosophy. And like other Vedantins before him, Radhakrishnan wrote commentaries on the Prasthanatraya that is, main primary texts of Vedanta : the Upanisads 1953 , Brahma Sutra 1959 , and the Bhagavadgita 1948. My thanks are due to Professor J. New Delhi: Ministry of Information and Broadcasting, Government of India, 1957. This is how god created the browns. Murti: Radhakrishnan and Buddhism Edgar L.
XXXII, Number 3 April 1934 , pp. Communal division and power struggles on the part of Indians and a renewed conservatism in Britain crippled the London Round Table Conferences of the early 1930s, reinforcing and perpetuating an already highly fragmented and politically volatile India. While the rationality of the world is transparent to the intellect, its mysteriousness can be grasped only by intuition. For Radhakrishnan, a university education which quickened the development of the whole individual was the only responsible and practical means to the creation of Indian solidarity and clarity of national vision. Radhakrishnan readily appropriates his acceptance of the non-dual experience to his interpretation of religious intuition. .
It is ultimate in the sense that intuition constitutes the fullest and therefore the most authentic realization of the Real Brahman. Kind friends like Professor J. The ethical potency of intuition affirms the validity of the world. To set forth the growth of Indian philosophy from the dim dawn of history in its true perspective is an undertaking of the most formidable kind, and it certainly exceeds the single grasp of even the most industrious and learned scholar. As an Advaitin, Radhakrishnan embraced a metaphysical idealism. He is credited with helping to develop new theories about learning and education, as well as fostering a more hands-on approach to teaching.
They are, for Radhakrishnan, accomplishments rather than failures of human consciousness. The former is the language of mystery, of devotion, of religion. Perhaps what Radhakrishnan means is that logic is the only valid means by which we are able to organize and systematize empirical facts. In 1921 he was appointed as a professor in philosophy to occupy the King George V Chair of Mental and Moral Science at the An Idealist View of Life. Available in the Tamil Nadu State Archives, Chennai, general reference. During these years, the spectrum of nationalist vision was as broad as Indian solidarity was elusive.
XXIV, Number 4 April 1914 , pp. The two expressions are, for Radhakrishnan, synonymous. Bombay: Oxford University Press, 1945. This hiatus in his occupational angst would be short lived. Tiruvannamalai: Sri Ramanasram, 1946. Archived from PDF on 28 November 2016.
The Great Philosophers of India. London: Arthur Probstain, 1938. A purely mechanical account of discursive reasoning ignores the inherently creative and dynamic dimension of intuitive insight. New Delhi: Manohar, 1981. The closing years of the 1940s were busy ones. . London: Ernest Benn, Ltd.
New York: Columbia University Press, 1949. International Journal of Ethics. The Limits of Scripture: Vivekananda's Reinterpretation of the Vedas. According to Sucheta Mazumdar and Vasant Kaiwar,. Modern Indian Interpreters of the Bhagavadgita.
As such the effects of ethical intuitions are played out on the social stage. All processes are partly intuitive and partly intellectual. Nanavutty Songs of Zarathustra: The Gathas. Hinduism: Past and Present. According to several modern interpretators, especially Radakrishnan, Shankara emphasises the role of personal experience anubhava in ascertaining the validity of knowledge.
