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This work is a contribution to certain aspects of idealistic
philosophy. It is a comparative study, yet it is not a comparison
for the sake of comparison. This book examines the supra-rational
Absolutism of the West developed under the Hegelian influence, and
in the light of the criticisms shows the peculiar character of the
Advaita Vedanta of Sankara. It is therefore not a mere exposition,
but a criticism and construction. The discussions are not
cosmological, but epistemological and metaphysical, approached from
the side of logic. The work may also be viewed as a reorientation
of Sankara's system. It places Sankara's philosophy in line with
the idealistic philosophies of the West, so that we can understand
the peculiarities of the former in terms of the latter. It thus
discovers or brings into clearer light the guiding principle of
Sankara's thought. It brings out the full significance of the
principles of non-contradiction applied by Sankara as a test of
truth and reality, and shows its difference from the same principle
as understood by Hegel and the Hegelians. The aim of this work is
to attempt at laying the metaphysical foundation of the logic of
supra-rational Absolutism, the interpretation of Advaita is based
mostly on polemical works.
This work is a contribution to certain aspects of idealistic
philosophy. It is a comparative study, yet it is not a comparison
for the sake of comparison. This book examines the supra-rational
Absolutism of the West developed under the Hegelian influence, and
in the light of the criticisms shows the peculiar character of the
Advaita Vedanta of Sankara. It is therefore not a mere exposition,
but a criticism and construction. The discussions are not
cosmological, but epistemological and metaphysical, approached from
the side of logic. The work may also be viewed as a reorientation
of Sankara's system. It places Sankara's philosophy in line with
the idealistic philosophies of the West, so that we can understand
the peculiarities of the former in terms of the latter. It thus
discovers or brings into clearer light the guiding principle of
Sankara's thought. It brings out the full significance of the
principles of non-contradiction applied by Sankara as a test of
truth and reality, and shows its difference from the same principle
as understood by Hegel and the Hegelians. The aim of this work is
to attempt at laying the metaphysical foundation of the logic of
supra-rational Absolutism, the interpretation of Advaita is based
mostly on polemical works.
The general characteristics of the decades after the last World
War, so far as the human situation goes, include two phenomena:
these decades are marked by man's dissatisfaction with himself, his
confession of ignorance of himself, his anxiety about his future,
and also his earnest search for the ground of his being, which can
give him a feeling of security with reference to his life here and
hereafter; they are also marked by man's pride about his
achievements in science and tech nology, a hope of a better life on
earth, and a faith in himself as capable of engineering the
individual and society for realizing peace, harmony, and happiness
for all men. The contemporary thinking man is conscious of the
predicament these two kinds of characteristics have created for
him, admits failures, hopes for improvements, and works for them.
In carrying out this work, he has to and wants to know what human
life is, what the meaning and purpose of life are, and why his
struggles and achievements have not succeeded in giving every man a
reasonable amount of comfort and happiness. He has come to realize
also that the accumulation of material comforts does not
necessarily lead to happi ness, although happiness for man - except
for the monk, fakir, or sannyiisin - is not possible without
material comforts. Here we have the problem."
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