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Indian Thoughts And Its Development (Hardcover)
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Indian Thoughts And Its Development (Hardcover)
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INDIAN THOUGHT AND ITS DEVELOPMENT BY ALBERT SCHWEITZER TRANSLATED
BY MRS. CHARLES E. B. RUSSELL THE BEACON PRESS BOSTON Copyright
1936 by the Beacon Press First published in English by Rodder and
Stougkton London, 1936 and Henry Holt and Company New York, 1936
Beacon Press edition first published in 1952 First Beacon Paperback
edition published in 1957 Printed in the United States of America
Second printing, September 1957 Third printing, June 1960 PREFACE I
HAVE written this short account of Indian Thought and its
Development in the hope that it may help people in Europe to become
better ac quainted than they are at present with the ideas it
stands for and the great personalities in whom these ideas are
embodied. To gain an insight into Indian thought, and to analyse it
and discuss our differences, must necessarily make European thought
clearer and richer. If we really want to understand the thought of
India we must get clear about the problems it has to face and how
it deals with them. What we have to do is to set forth and explain
the process of develop ment it has passed through from the time of
the Vedic hymns down to the present day. I am fully conscious of
the difficulty of describing definite lines of development in a
philosophy which possesses in so remarkable a degree the will and
the ability not to perceive contrasts as such, and allows ideas of
heterogeneous character to subsist side by side and even brings
them into connection with each other. But I believe that we, the
people of the West, shall only rightly comprehend what Indian
thought really is and what is its significance for the thought of
all mankind, if we succeed in gaining an insight into its
processes. Likeevery European who studies Indian philo sophy, I am
deeply indebted to the scholars who have 630779 vi Preface
published the texts and been responsible for the fundamental work
of research. I am specially grateful to Professor Moriz Winternitz
of Prague, not only for what I have learnt from his great work on
Indian Literature, but also because he has allowed me a share in
the wealth of his knowledge by giving me a fund of information in
response to my questions. I have also found it a great advantage to
have been able to discuss the problems of Indian thought with my
friend Mr C. F. Andrews. I found Romain Hollands penetrating
studies on Ramakrishna and Vivekananda very inspiring. And I have
to thank my friend Mr A. B. Ashby for valuable help in connection
with the English edition. Indian thought has greatly attracted me
since in my youth I first became acquainted with it through reading
the works of Arthur Schopenhauer. From the very beginning I was
convinced that all thought is really concerned with the great
problem of how man can attain to spiritual union with infinite
Being. My attention was drawn to Indian thought because it is
busied with this problem and because by its nature it is mysticism.
What I liked about it also was that Indian ethics are concerned
with the be haviour of man to all living beings and not merely with
his attitude to his fellow-man and to human society. But the closer
my acquaintance with the docu ments of Indian thought the more I
was assailed by doubts as to whether the view made familiar to us
Europeans by the works of Arthur Schopenhauer, Paul Deussen and
others the view namely that Preface vii Indian thought is
completely governed by the idea of worldand life negation is right.
I was compelled to admit the fact that world and life affirmation
is present at the back of this thought from the very dawn of its
history, and that the existence and inter fusion within it of world
and life negation and world and life affirmation constitute its
special character istic and determine its development. I am not
merely describing the thought of India, but at the same time I am
making a critical examina tion of it...
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