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Chapter-3: Considering Radhakrishnan's Critics

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Chapter-3: Considering Radhakrishnan's Critics CHAPTER-3: CONSIDERING RADHAKRISHNAN'S CRITICS In considering the full spectrum of critiques concerning Radhakrishnan's appraisals, it is necessary for us to understand why the thinker is both (A) revered and (B) reviled, the overall (C) criticisms leveled against him, and to chart the (D) evolving estimation of Radhakrishnan's approach within mainstream philosophy throughout the past century. Very few individuals, especially philosophers, elicit such extreme se~timents as Radhakrishnan. A vast majority of thinkers are.·simply considered in neutral terms. Some are abjectly dismissed and discarded. A few are elevated to stratospher:ic · heights. It is quite rare to fmd a single individual who is simultaneously venerated and vilified, revered and reviled, exuberantly commended and sharply criticized. This one paradoxical fact alone, perhaps more than all others, singles-out Radhakrishnan's philosophy as being worthy of our attention and close consideration. Section-A: RADHAKRISHNAN REVERED FOR MANY REASONS Radhakrishnan was revered for many reasons, primarily because of his (1) balanced perspective on spirituality, his (2) comprehensive view of philosophy and his (3) broad familiarity with cultures. For these reasons and many more, Radbakrishnan was regarded as a world-class philosopher. He was reverenced as a spiritual giant. He was renowned as a literary genius. He was recognized as a rhetorical dynamo par excellence. He was respected as a noble and dignified gentleman. He was reputed to be an exceptional exponent of India's ideas and ideals. Moreover, be was fondly remembered as the embodiment of wisdom-in-action. Within the current section, · we shall attempt to carefully consider these three aspects of Radhakrishnan' s thought that garnered for him the greatest acclaim and respect. In responding to the philosophic approach of Dr. Radbakrishnan, many of his critics· have raised a number of issues that will be discussed in this chapter of research. In his sharp departure from the Advaita (non-dualist) tradition of Adi Satikara, did Radbakrishnan concede too much in his desire to bring harmony with the Western 87 mindset? Did his approach lend itself to successful furtherance of inter-religious dialogue? Can Radhakrishnan be considered a champion of comparative religions - a victorious East-West bridge - or is he simply an over-reaching eclectic? Dr. Radhakrishnan held chairs of philosophy at several universities, both in India and in the West; this fact alone paves a way for viewing this philosopher as a natural bridge in understanding between East and West. He achieved the very highest academic appointments, honors and distinctions - both at home in his native India, and abroad. Such accolades and opportunities are not gratuitously doled-out, except to the most desetving of individuals. He had no advantage whatsoever of either fmancial or political .power in order to influence the appointment of any of these posts; many, . nowadays, are able to purchase such accolades with wealth or power. The only aspects of wealth that enabled him to secure such honors were a broadness of mind, a deep sensitivity of spirit, a mastery of communication, and an overwhelming heart for service. Whilst lecturing in Chennai in his early years, Radhakrishnan studied and wrote about Hindu sacred and philosophical literature. His interpretation argued for both a personal god, and a single, personal self- two aspects that are more-easily digested by the Western mindset. In this approach, Radhakrishnan departed sharply from Sailkara's philosophical tradition (and much of Hindu thought, in general). Though he attempted to bridge · up the gap between East and West for many ocCidental philosophers, Radhakrishnan may simply have overstepped his bounds beyond the comfort level of his oriental colleagues. The mass appeal Radhakrishnan held (and continues to hold) for the Western scholars is entirely understandable. In detailing specific nuances of Indian thought employing the parlance and idiom of the West, Radhakrishnan makes the philosophical systems of India more accessible and even recognizable to the non-Indian mindset. He may, however, have gone a bit too far by capitulating too much to the West with regard to technical terms and precise ideas; after all, his audience was for a wide, general readership, and not strictly for the intelligentsia or the philosophically-savvy academicians. However, as we shall see, it is further suspected by the critics that Radhakrishnan's eloquence and style may also cover for whatever might be lacking in 88 terms of content. We shall attempt to consider each of these aspects within the current section 1] Balanced: Perspective on Spirituality Organized religion must give way to deepening spirituality: 1 Typically, nowadays, laypersons of all stripes have simply outgrown their inherited creed of birth, not so much because they have become completely irreligious, but because humanity in general ~-s in the midst of a quantum leap to the next higher <?:rder of consciousness. 2 Toge~er as one human family, .Radhakrishnan believes that our collective v1ew of spirituality is simply maturing and naturally coming of age. "I'm not at all religious," some might say today, "but I'm deeply spiritual." This sentiment represents precisely what Radhakrishnan had in mind over a half-century ago in his dynamic religion of the spirit. Such a "deepening spirituality," as he calls it, is indicative of a more integral outlook within the life of our global village.3 Insightful Spirituality:4 Dr. Radhakrishnan is truly a world citizen. Moreover, he is an ambassador for the greatness of Indian culture and thought, especially her insightful spirituality.5 Radhakrishnan is truly an all-time favourite among academicians and philosophers, and yet, he wrote in a style that appeals to both the intellectual and the layman alike. The sweet nectar of Radhakrishnan's ~sdom is a great source of both intellectual stimulus and spiritual enrichment. He reminds us that mind must always remain above matter. His voluminous corpus of writings are, themselves, an extraordinary work of mutual understanding and meaningful expression, which successfully promote renewed respect for spirituality, morality and noble thoughts. Stick to Religion, Let religions Go:6 Lord Kr~Qa, in His final instruction at the very close of the Bhagavad-Gitii, encourages us to give up common religion, and embrace transcendental religion: "Abandon all varieties of religion, and simply surrender to Me."7 The holy prophet Muhammad (P.B.U.H.) likewise endorsed a religion of full surrender to the One, true and living God. Such is the highest teaching of each of the world's living faiths - a most exalted teaching, indeed! Radhakrishnan, praising the philosophy of India's first Nobel laureate Rabindranath Tagore, echoes this vital 89 sentiment: "Rabindranath's religious message is simple: Stick to Religion, let religions go."8 Division, Discord and Disintegration: According to Radhakrishnan, "Religions which make for division, discord and disintegration, and do not foster unity, understanding and coherence .. ." 9are indeed dangerous. As integrality is the overarching quest of Radhakrishnan, it is fascinating to note that he is adamantly against institutionalized religions that breed disintegration. By indicating that the world 10 would be better off without organized religions - a shocking statement indeed - Radhakrishnan belies his own·ot:Qerwise deeply spiritual orientation to demonstrate that· . 1 1 creedal divisions and dbgm~tic discords represent the very ~ntithesis of true spiriruality ~ . · · The Need for True Spirituality. 12 In his autobiographical sketch, Radhakrishnan was asked to describe the driving force behind his extensive philosophical publications. From an early age, surveying the religious landscape of his native South India, he was ever aware of the move of the spirit and the tug of the pursuit of eternal truths. Later on in his life, he was moreover interested in promoting true spirituality, than any one specific creed or system. 13 Indian philosophy delights in intricate nuances of metaphysical exactitude and logical precision. Even in the 21st Century, Western philosophers are coming to discover that - far from being an other-worldly mishmash of magic and superstitions, as some have supposed - the various schools of Indian philosophy represent quite elegant and highly-sophisticated systems of rigorous intellectual penetration. In demonstrating this tremendous philosophical capacity, unfortunately, a few things get easily become muddled or completely lost along the way - including essential spirituality and down-to­ earth praxis. This is the primary bone of contention says Radhakrishnan, for whom the chief glories of Indian philosophy are not merely metaphysical precision or logical 14 .exactitude , but direct firsthand experience and a praxis of selfless. service to humanity. Creative Spiritual Religion: 15 Radhakrishnan's integral system of spirituality endorses neither an exclusive creed nor the dead wood of dogmatism, but a vital and dynamic way of life; there simply is no room in his worldview for dusty ritual and dry ceremonial piety. In this respect, the broad-minded philosopher of the spirit settles for 90 nothing short of the complete inner transformation of both the specific individual and civilization in general. 16 During the crescendo to World War II in 1942, Radhakrishnan's lectures delivered at the University of Calcutta were later published as Religion
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