Author Topic: Indian Philosophy  (Read 265 times)

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Holden

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  • Hentrichian Philosophical Pessimist
Indian Philosophy
« on: June 19, 2017, 06:53:40 pm »
I must begin by saying that I am not at all interested in Bollywood & Cricket -the twin obsessions of most of the country.
There is a strand of Indian Philosophy which Schopenhauer focusses on that interests me greatly-I mean,that of utter Renunciation.
I really do feel that I must renounce the world. It is too tacky for my taste. Even if Eternalism is true I'd chose denial of the will every single time.

No parties & frolic for me. I embrace silence and dwell in hermitage.
What is the cause & what is effect?Sadness comes first and causes insomnia & that I think in turn causes sadness. Intensifies it ,at any rate.
It is enough to drive one insane.No wonder Cioran wrote all those books. Cioran is still an enigma to me.

I wonder if Herr Hentrich know what exactly he did in France. Both Schopenhauer & Cioran lived till ripe old age-what a curse for the pessimists.
I was in admitted in a hospital in 2008,I was in a bad way. In the ICU. The pain was so intense I remember telling myself that I must remember to do away with myself the moment I got off the hospital so that I am never again in a situation where I have to experience that  kind of pain again.

The pain was beyond all description. I could neither sleep nor stay awake. It was intense.
To be able to neither sleep,nor stay awake is a certain prescription for insanity.
I cannot write any more tonight,I am like a zombie. And yet I still cannot sleep,maybe I will spend the rest of the night watching Cioran documentaries.
La Tristesse Durera Toujours                                  (The Sadness Lasts Forever ...)
-van Gogh.

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Re: Indian Philosophy
« Reply #1 on: June 22, 2020, 10:48:02 pm »
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).
« Last Edit: June 22, 2020, 10:52:21 pm by mwH »
Things They Will Never Tell YouArthur Schopenhauer has been the most radical and defiant of all troublemakers.

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