Radhakrishnans Thought and Existentialism :: Philosophy Philosophical Papers

Radhakrishnan's Thought and Existentialism ABSTRACT: I attempt to show the similarities between the viewpoints of Radhakrishnan and the existentialist thinkers. The philosophy of Radhakrishnan is an attempt to reinterpret and reconstruct the Advaita Vedanta of Sankara in the light of scientific knowledge and techniques of modern time. Existentialism is an attitude and outlook that emphasizes human existence. For Radhakrishnan, the human is essentially subject, not object. The existentialists assert that the human is not an object to be known, but a subject. Both Radhakrishnan and the existentialists emphasize the immense potential and present day condition of humanity. Radhakrishnan acknowledges the reality of suffering and misery of worldly existence. The existentialists maintain that there are antinomies, contradictions and distress at the root of existence. Radhakrishnan is concerned with liberation as a state of freedom. Freedom is the central concept around which the existential enquiry revolves. Though Radhakrishnan has certain affinities with existentialism, he regards it as a stage in the human's pilgrimage through life. The philosophy of Radhakrishnan is an attempt to reinterpret and reconstruct the Advaita Vedanta of Sankara in the light of scientific knowledge and technique of modern time. The philosophy of Advaita follows the basic tenets of the Upanishadic philosophy. Radhakrishnan does not propound any system of philosophy. He is bound to tradition like his contemporaries. But, his philosophy is distinct from others by some of its peculiar features. It is based on his own experiences and reflections. Existentialism is an attitude and outlook that emphasizes human existence. 'Existence precedes essence'-this is the maxim of existentialism. Existentialism deals with the problems the individual has to face in life, with the ways how he faces them, with his feelings and emotions and above all, with his outlook on life and experience. It recognises freedom and responsibility of the individual man. Soren Kirkegaard is regarded as the father of 'Existentialism'. He starts discussion on it. It is further developed in the hands of subsequent thinkers like Karl Jaspers, Gabriel Marcel, Martin Heidegger and Jean Paul Sartre. It must be admitted that there are divergent interests and points of view within existentialism. There are certain affinities between the viewpoints of Rahdakrishnan and the existentialist thinkers. Indian thought, in general; investigates into the self. Radhakrishnan also maintains that "In India, 'Atmanam Viddhi,' know the self, sums up the law and the prophets." (1) We do hear in this 'Atmanam Viddhi' the voice of existentialism. The two great propositions of the Upanishads are ' Tattvamasi' (Thou art that) and 'Aham Brahmasmi' (I am Brahman).