Another paper I am going over again is 'The Second Philosophy’ of Arthur Schopenhauer: Schopenhauer and Radical Empiricism by Lenart Škof.
Here is a key passage:
For Dewey knowledge is embodied intelligence, which comes very close to Schopenhauer’s fundamental philosophical intentions, as well as to the analyses of the phenomenal world through the mode of pratītyasamutpāda (see the last note to the 4th book of The World as Will and Representation). It also testifies to a remarkable intuition that Schopenhauer had with regard to the importance of Indian philosophy. Hence, he is the key thinker of yet another transition – a transition to a philosophy that already thinks interculturally.
In relation to this, it is interesting to consider the thought of the contemporary Indian philosopher Krishna Roy, who, in her essay "Hermeneutics in Indian Philosophy," is concerned with intercultural applications of hermeneutics and phenomenology, believes that it is indeed in the classical Upanishads (which Schopenhauer admired) that we come across a philosophical model that can be highly relevant today. This is the method of a path to truth, which we reach by using the Upanishadic "experiential” (practical) method in modern philosophical contexts:
in today’s jargon this means that truth cannot be reached by the discursive intellectual path alone and that it can only be approached through “many--side life-experience.”
What is important is that, following Indian philosophical tradition, Roy, too, (like Schopenhauer, James andDewey) argues for an importance of the complementary nature of full experience and knowledge: Man is a spirit, an integral whole, consisting of his body, mind, intellect, passion and will and his reason alone can no more exhaust him than his animality can encompass his reason. Reason or rational thought is a part of his being.
This type of thought might be brought to bear on social and political philosophy, thereby overcoming the prejudice that Indian philosophy is ‘non-practical’ (in the modern sense).
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