Contemporary Indian Philosophy (The Muirhead Library of by S. Radhakrishnan, J. H. Muirhead

By S. Radhakrishnan, J. H. Muirhead

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Sample text

The I am in me realises its own extension, its own infinity whenever it truly realises something else. Unfortunately, owing to our limitations and a thousand and one preoccupations, a great part of our world, though closely surrounding us, is far away from the lamp-post of our attention: it is dim, it passes by us, a caravan of shadows, like the landscape seen in the night from the window of an illuminated railway compartment: the passenger knows that the outside world exists, that it is important, but for the time being the railway carriage for him is far more significant.

On and of individual existence and the purpose the plane of relativity, the perfect solution of these vital problems can never be found. Furthermore, this when phase of true philosophy directs our minds towards the Infinite, it becoming helps us in free from all limitations of ignorance and selfishness. These limitations are the greatest bondages that we are now suffering from, and by performing this function, true philosophy lays the foundation of the highest form of monistic religion. No philosophy in the world performs Vedanta philosophy.

Kant, No is is The self or atman, one with the essence of absolutely pure, perfect, immortal, philosopher, not even Plato, Spinoza, Hegel or Schopenhauer has reached that height of philosophic thought. 2 Starting from the ultimate conclusions of ancient science, Vedanta says that the absolute Truth many, yet there can be is varieties of expressions manifestations of the one Truth. Furthermore, it and modern one and not and manifold maintains that the aim of the higher philosophy is not merely to ascertain the which constitute the order of the universe, or to record the phenomena which it exhibits to our observation and refer them to the general laws, but also to* lead the human mind from the realm of the knowable to that which is beyond knowable.

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