Sarvepalli Radhakrishnan - Wikipedia Sarvepalli Radhakrishnan From Wikipedia, the free encyclopedia Jump to navigation Jump to search Philosopher, 1st Vice President of India, 2nd President of India (1888-1975) "Radhakrishnan" redirects here. For other people with this name, see Radhakrishnan (name). In this Telugu name, the surname is Sarvepalli. Sarvepalli Radhakrishnan 2nd President of India In office 13 May 1962 – 13 May 1967 Prime Minister Jawaharlal Nehru Gulzarilal Nanda (Acting) Lal Bahadur Shastri Indira Gandhi Vice President Zakir Hussain Preceded by Rajendra Prasad Succeeded by Zakir Hussain 1st Vice President of India In office 13 May 1952 – 12 May 1962 President Rajendra Prasad Prime Minister Jawaharlal Nehru Preceded by Office Established Succeeded by Zakir Hussain Personal details Born Sarvepalli Radhakrishnayya (1888-09-05)5 September 1888 Thiruttani, Madras Presidency, British India (present-day Tamil Nadu, India)[1] Died 17 April 1975(1975-04-17) (aged 86) Madras, Tamil Nadu, India Nationality Indian Political party Independent Spouse(s) Sivakamu (1893 – 26 November 1956) Children 6, including Sarvepalli Gopal Alma mater University of Madras (BA, MA) Profession Philosopher Academician Awards Bharat Ratna (1954) Templeton Prize (1975) Part of a series on Advaita Schools Classical Advaita Vedanta Bhāmatī Vivarana Shaivism/Tantra/Nath Kashmir Shaivism Pratyabhijna Nath Inchegeri Sampradaya New movements Neo-Advaita Nondualism Concepts Classical Advaita vedanta Atman Brahman Avidya Ajativada Mahāvākyas Om Tat Tvam Asi Three Bodies Aham Cause and effect Kosha Kashmir Shaivism Pratyabhijna so'ham Practices Guru Meditation Svādhyāya Sravana, manana, nididhyasana Jnana yoga Rāja yoga "Unfoldment of the middle" Self-enquiry Moksha Moksha Anubhava Turiya Sahaja Texts Advaita Vedanta Prasthanatrayi Principal Upanishads Brahma Sutras Bhagavad Gita Shankara Upadesasahasri Attributed to Shankara Vivekachudamani Atma bodha Other Avadhuta Gita Yoga Vasistha Yoga Yajnavalkya Advaita Bodha Deepika Dŗg-Dŗśya-Viveka Vedantasara of Sadananda Kashmir Shaivism Shiva Sutras of Vasugupta Neo-Vedanta Works by Vivekananda Inchegeri Sampradaya Dasbodh Teachers Classical Advaita Vedanta Gaudapada Adi Shankara Mandana Misra Suresvara Vācaspati Miśra Padmapadacharya Amalananda Chandrashekarendra Saraswati Jagadguru of Sringeri Sharada Peetham Modern Advaita Vedanta Vijnanabhiksu Swami Sivananda Swami Chinmayananda Swami Dayananda Ramana Maharshi Nisargadatta Maharaj Shaivism/Tantra/Nath Gorakshanath Matsyendranath Advaita teachers Neo-Advaita Ramakrishna Swami Vivekananda H. W. L. Poonja Andrew Cohen Jean Klein Gangaji Rupert Spira Other Osho Eckhart Tolle Robert Adams Influences Mimamsa Nyaya Samkhya Sramanic movement Yoga Hinduism Vedas Upanishads Vedanta Buddhism Precanonical Buddhism Madhyamika Yogacara Buddha-nature Monasteries and Orders Classical Advaita Vedanta Dashanami Sampradaya Shri Gaudapadacharya Math Sringeri Sharada Peetham Govardhana Pīṭhaṃ Dvāraka Pīṭhaṃ Jyotirmaṭha Pīṭhaṃ Modern Advaita Vedanta Divine Life Society Chinmaya Mission Arsha Vidya Gurukulam Neo-Vedanta Ramakrishna Mission Scholarship Academic Paul Deussen Daniel H. H. Ingalls Richard De Smet Paul Deussen Eliot Deutsch Sengaku Mayeda Max Muller Hajime Nakamura Patrick Olivelle Anantanand Rambachan Arvind Sharma Non-academic David Godman Categories Advaita Advaita Vedanta Vishishtadvaita Vedanta Advaita Shaivism Kashmir Shaivism Inchegeri Sampradaya Nondualism Neo-Advaita teachers v t e Sarvepalli Radhakrishnan pronunciation (help·info) (5 September 1888 – 17 April 1975) was an Indian philosopher, academic, and statesman[2] who served as the first Vice President of India (1952–1962) and the second President of India (1962–1967).[web 1] One of India's most distinguished twentieth-century scholars of comparative religion and philosophy,[3][web 2] after completing his education at Madras Christian College in 1911, he became Assistant Professor and later Professor of Philosophy at Madras Presidency College then subsequently Professor of Philosophy at the University of Mysore (1918-1921); the King George V Chair of Mental and Moral Science at the University of Calcutta (1921–1932) and Spalding Professor of Eastern Religion and Ethics at University of Oxford (1936–1952) by which he became the first Indian to hold a professorial chair at the University of Oxford. He was Upton Lecturer at Manchester College, Oxford in 1926, 1929, and 1930. In 1930 he was appointed Haskell lecturer in Comparative Religion at the University of Chicago.[4] His philosophy was grounded in Advaita Vedanta, reinterpreting this tradition for a contemporary understanding.[web 2] He defended Hinduism against what he called "uninformed Western criticism",[5] contributing to the formation of contemporary Hindu identity.[6] He has been influential in shaping the understanding of Hinduism, in both India and the west, and earned a reputation as a bridge-builder between India and the West.[7] Radhakrishnan was awarded several high awards during his life, including a knighthood in 1931, the Bharat Ratna, the highest civilian award in India, in 1954, and honorary membership of the British Royal Order of Merit in 1963. He was also one of the founders of Helpage India, a non profit organisation for elderly underprivileged in India. Radhakrishnan believed that "teachers should be the best minds in the country". Since 1962, his birthday has been celebrated in India as Teachers' Day on 5 September every year.[web 3] He is the only President of India who could not attend the Delhi Republic Day parade due to his ill health.[8] Contents 1 Biography 1.1 Early life 1.2 Education 1.3 Marriage and family 1.4 Academic career 1.5 Political career 1.6 Teacher's Day 1.7 Charity 2 Role in Constituent Assembly 3 Philosophy 3.1 Advaita Vedanta 3.2 Intuition and religious experience 3.3 Classification of religions 4 Accusations of plagiarism 5 Influence 5.1 Appraisal 5.2 Criticism and context 5.2.1 Perennialism 5.2.2 Universalism, communalism and Hindu nationalism 5.2.3 Post-colonialism 6 Awards and honours 6.1 Civilian honours 6.1.1 National 6.1.2 Foreign 6.2 Other achievements 7 Quotes 8 Bibliography 8.1 Works by Radhakrishnan 8.2 Biographies and monographs on Radhakrishnan 9 See also 10 Notes 11 References 12 Sources 12.1 Printed sources 12.2 Online sources 13 External links Biography[edit] Early life[edit] Sarvepalli Radhakrishnan was born in a Telugu-speaking Niyogi Brahmin[9] family, in Tiruttani of Chittoor District in the erstwhile Madras Presidency (later in Andhra Pradesh till 1960, now in Tiruvallur district of Tamil Nadu since 1960).[10][11][12][13][14][15] His father's name was Sarvepalli Veeraswami and his mother's name was Sarvepalli Sita (Sitamma). His family hails from Sarvepalli village in Nellore district of Andhra Pradesh. His early years were spent in Thiruttani and Tirupati. His father was a subordinate revenue official in the service of a local zamindar (local landlord). His primary education was at K.V High School at Thiruttani. In 1896 he moved to the Hermansburg Evangelical Lutheran Mission School in Tirupati and Government High Secondary School, Walajapet.[16] Education[edit] Indian President Sarvepalli Radhakrishnan with US President John F. Kennedy in the Oval Office, 1963 Radhakrishnan was awarded scholarships throughout his academic life. He joined Voorhees College in Vellore for his high school education. After his F.A. (First of Arts) class, he joined the Madras Christian College (affiliated to the University of Madras) at the age of 17. He graduated from there in 1906, and also finished his Masters from the same college. Radhakrishnan studied philosophy by chance rather than choice. Being a financially constrained student, when a cousin who graduated from the same college passed on his philosophy textbooks to Radhakrishnan, it automatically decided his academics course.[17][18] Sarvepalli wrote his bachelor's degree thesis on "The Ethics of the Vedanta and its Metaphysical Presuppositions".[19] It "was intended to be a reply to the charge that the Vedanta system had no room for ethics."[20] Two of his professors, Rev. William Meston and Dr. Alfred George Hogg, commended Radhakrishnan's dissertation.[citation needed] Radhakrishnan's thesis was published when he was only twenty. According to Radhakrishnan himself, the criticism of Hogg and other Christian teachers of Indian culture "disturbed my faith and shook the traditional props on which I leaned."[20] Radhakrishnan himself describes how, as a student, The challenge of Christian critics impelled me to make a study of Hinduism and find out what is living and what is dead in it. My pride as a Hindu, roused by the enterprise and eloquence of Swami Vivekananda, was deeply hurt by the treatment accorded to Hinduism in missionary institutions.[5] This led him to his critical study of Indian philosophy and religion[20] and a lifelong defence of Hinduism against "uninformed Western criticism".[5] At the same time, Radhakrishnan commended Professor Hogg as 'My distinguished teacher,'[21] and as "one of the greatest Christian thinkers we had in India.'[22] Besides, Professor William Skinner, who was acting Principal of the College, gave a testimonial saying "he is one of the best men we have had in the recent years", which enabled him to get the first job in Presidency College. In reciprocation, Radhakrishnan dedicated one of his early books to William Skinner.[23] The Spirit of Abheda Radhakrishnan expresses his anguish (against the British critics) in The Ethics of the Vedanta,[24] where he wrote, "it has become philosophic fashion of the present day to consider the Vedanta system a non-ethical one." He quotes a German-born philologist and Orientalist, who lived and studied in Britain for most of his life, Max Muller as stating, "The Vedanta philosophy has not neglected the important sphere of ethics; but on the contrary, we find ethics in the beginning, ethics in the middle, and ethics in the end, to say nothing of the fact that minds, so engrossed with divine things as Vedanta philosophers, are not likely to fall victims to the ordinary temptations of the world, the flesh, and other powers." Radhakrishnan then explains how this philosophy requires us (people) to look upon all creations as one. As non-different. This is where he introduces "The Spirit of Abheda[25]". He quotes, "In morals, the individual is enjoined to cultivate a Spirit of Abheda, or non-difference." Thus he mentions how this "naturally leads to the ethics of love and brotherhood". "Every other individual is to be regarded as your co-equal, and treated as an end, not a means." "The Vedanta requires us to respect human dignity and demands the recognition of man as man." Marriage and family[edit] Radhakrishnan was married to Sivakamu,[note 1] a distant cousin, at the age of 16.[26] As per tradition the marriage was arranged by the family. The couple had five daughters and a son, Sarvepalli Gopal. Sarvepalli Gopal went on to a notable career as a historian. Sivakamu died on 26 November 1956. They were married for over 51 years. Academic career[edit] Sarvepalli Radhakrishnan drawn by Bujjai and signed by Sarvepalli in Telugu as "Radhakrishnayya". In April 1909, Radhakrishnan was appointed to the Department of Philosophy at the Madras Presidency College. Thereafter, in 1918, he was selected as Professor of Philosophy by the University of Mysore, where he taught at its Maharaja's College, Mysore. [web 4][27] By that time he had written many articles for journals of repute like The Quest, Journal of Philosophy and the International Journal of Ethics. He also completed his first book, The Philosophy of Rabindranath Tagore. He believed Tagore's philosophy to be the "genuine manifestation of the Indian spirit". His second book, The Reign of Religion in Contemporary Philosophy was published in 1920. In 1921 he was appointed as a professor in philosophy to occupy the King George V Chair of Mental and Moral Science at the University of Calcutta. He represented the University of Calcutta at the Congress of the Universities of the British Empire in June 1926 and the International Congress of Philosophy at Harvard University in September 1926. Another important academic event during this period was the invitation to deliver the Hibbert Lecture on the ideals of life which he delivered at Manchester College, Oxford in 1929 and which was subsequently published in book form as An Idealist View of Life. In 1929 Radhakrishnan was invited to take the post vacated by Principal J. Estlin Carpenter at Manchester College. This gave him the opportunity to lecture to the students of the University of Oxford on Comparative Religion. For his services to education he was knighted by George V in the June 1931 Birthday Honours,[web 5] and formally invested with his honour by the Governor-General of India, the Earl of Willingdon, in April 1932.[web 6] However, he ceased to use the title after Indian independence,[28]:9 preferring instead his academic title of 'Doctor'. He was the Vice-Chancellor of Andhra University from 1931 to 1936. During his first convocation address, he spoke about his native Andhra as, We, the Andhras, are fortunately situated in some respects. I firmly believe that if any part of India is capable of developing an effective sense of unity it is in Andhra. The hold of conservatism is not strong. Our generosity of spirit and openness of mind are well -known. Our social instinct and suggestibility are still active. Our moral sense and sympathetic imagination are not much warped by dogma. Our women are relatively more free. Love of the mother-tongue binds us all. In 1936 Radhakrishnan was named Spalding Professor of Eastern Religions and Ethics at the University of Oxford, and was elected a Fellow of All Souls College. That same year, and again in 1937, he was nominated for the Nobel Prize in Literature, although this nomination process, as for all laureates, was not public at the time. Further nominations for the award would continue steadily into the 1960s. In 1939 Pt. Madan Mohan Malaviya invited him to succeed him as the Vice-Chancellor of Banaras Hindu University (BHU).[29] He served as its Vice-Chancellor till January 1948. Political career[edit] See also: British Raj, Indian independence movement, and Indian Independence Act 1947 President of United States John F. Kennedy and President of India, Sarvepalli Radhakrishnan (left), depart the White House following a meeting. Minister of External Affairs of India, Lakshmi N. Menon, walks behind President Kennedy at West Wing Entrance, White House, Washington, D.C on 4 June 1963 Radhakrishnan started his political career "rather late in life", after his successful academic career.[5] His international authority preceded his political career. He was one of those stalwarts who attended Andhra Mahasabha in 1928 where he seconded the idea of renaming Ceded Districts division of Madras Presidency as Rayalaseema. In 1931 he was nominated to the League of Nations Committee for Intellectual Cooperation, where after "in Western eyes he was the recognized Hindu authority on Indian ideas and a persuasive interpreter of the role of Eastern institutions in contemporary society."[5] When India became independent in 1947, Radhakrishnan represented India at UNESCO (1946–52) and was later Ambassador of India to the Soviet Union, from 1949 to 1952. He was also elected to the Constituent Assembly of India. Radhakrishnan was elected as the first Vice-President of India in 1952, and elected as the second President of India (1962–1967). Radhakrishnan did not have a background in the Congress Party, nor was he active in the struggle against British rules. He was the politician in shadow.[further explanation needed] His motivation lay in his pride of Hindu culture, and the defence of Hinduism against "uninformed Western criticism".[5] According to the historian Donald Mackenzie Brown, He had always defended Hindu culture against uninformed Western criticism and had symbolized the pride of Indians in their own intellectual traditions.[5] Teacher's Day[edit] When Radhakrishnan became the President of India, some of his students and friends requested him to allow them to celebrate his birthday, on 5 September. He replied, Instead of celebrating my birthday, it would be my proud privilege if September 5th is observed as Teachers' Day.[30] His birthday has since been celebrated as Teacher's Day in India.[web 7] Charity[edit] Along with Ghanshyam Das Birla and some other social workers in the pre-independence era, Radhakrishnan formed the Krishnarpan Charity Trust. As President of India, Radhakrishnan made 11 state visits including visits to both the US and the USSR.[web 8] Role in Constituent Assembly[edit] He was against State institutions imparting denominational religious instruction as it was against the secular vision of the Indian State.[31] Philosophy[edit] Radhakrishnan tried to bridge eastern and western thought,[32] defending Hinduism against "uninformed Western criticism",[5] but also incorporating Western philosophical and religious thought.[33] Advaita Vedanta[edit] Radhakrishnan was one of the most prominent spokesmen of Neo-Vedanta.[34][35][36] His metaphysics was grounded in Advaita Vedanta, but he reinterpreted Advaita Vedanta for a contemporary understanding.[web 2] He acknowledged the reality and diversity of the world of experience, which he saw as grounded in and supported by the absolute or Brahman.[web 2][note 2] Radhakrishnan also reinterpreted Shankara's notion of maya. According to Radhakrishnan, maya is not a strict absolute idealism, but "a subjective misperception of the world as ultimately real."[web 2] Intuition and religious experience[edit] See also: Mystical experience and Religious experience "Intuition", [web 2] synonymously called "religious experience",[web 2] has a central place in Radhakrishnan's philosophy as a source of knowledge which is not mediated by conscious thought.[33] His specific interest in experience can be traced back to the works of William James (1842–1910), Francis Herbert Bradley (1846–1924), Henri Bergson (1859–1941), and Friedrich von Hügel (1852–1925),[33] and to Vivekananda(1863-1902),[38] who had a strong influence on Sarvepalli's thought.[39] According to Radhakrishnan, intuition is of a self-certifying character (svatassiddha), self-evidencing (svāsaṃvedya), and self-luminous (svayam-prakāsa).[web 2] In his book An Idealist View of Life, he made a powerful case for the importance of intuitive thinking as opposed to purely intellectual forms of thought.[web 9] According to Radhakrishnan, intuition plays a specific role in all kinds of experience.[web 2] Radhakrishnan discernes five sorts of experience:[web 2] Cognitive Experience: Sense Experience Discursive Reasoning Intuitive Apprehension Psychic Experience Aesthetic Experience Ethical Experience Religious Experience Classification of religions[edit] For Radhakrishnan, theology and creeds are intellectual formulations, and symbols of religious experience or "religious intuitions".[web 2] Radhakrishnan qualified the variety of religions hierarchically according to their apprehension of "religious experience", giving Advaita Vedanta the highest place:[web 2][note 3] The worshipers of the Absolute The worshipers of the personal God The worshipers of the incarnations like Rama, Kṛiṣhṇa, Buddha Those who worship ancestors, deities and sages The worshipers of the petty forces and spirits Radhakrishnan saw Hinduism as a scientific religion based on facts, apprehended via intuition or religious experience.[web 2] According to Radhakrishnan, "[i]f philosophy of religion is to become scientific, it must become empirical and found itself on religious experience".[web 2] He saw this empiricism exemplified in the Vedas: The truths of the ṛṣis are not evolved as the result of logical reasoning or systematic philosophy but are the products of spiritual intuition, dṛṣti or vision. The ṛṣis are not so much the authors of the truths recorded in the Vedas as the seers who were able to discern the eternal truths by raising their life-spirit to the plane of universal spirit. They are the pioneer researchers in the realm of the spirit who saw more in the world than their followers. Their utterances are not based on transitory vision but on a continuous experience of resident life and power. When the Vedas are regarded as the highest authority, all that is meant is that the most exacting of all authorities is the authority of facts.[web 2] From his writings collected as The Hindu View of Life, Upton Lectures, Delivered at Manchester College, Oxford, 1926: "Hinduism insists on our working steadily upwards in improving our knowledge of God. The worshippers of the absolute are of the highest rank; second to them are the worshippers of the personal God; then come the worshippers of the incarnations of Rama, Krishna, Buddha; below them are those who worship deities, ancestors, and sages, and lowest of all are the worshippers of petty forces and spirits. The deities of some men are in water (i.e., bathing places), those of the most advanced are in the heavens, those of the children (in religion) are in the images of wood and stone, but the sage finds his God in his deeper self. The man of action finds his God in fire, the man of feeling in the heart, and the feeble minded in the idol, but the strong in spirit find God everywhere". The seers see the supreme in the self, and not the images." To Radhakrishnan, Advaita Vedanta was the best representative of Hinduism, as being grounded in intuition, in contrast to the "intellectually mediated interpretations"[web 2] of other religions.[web 2][note 4] He objected against charges of "quietism"[note 5] and "world denial", instead stressing the need and ethic of social service, giving a modern interpretation of classical terms as tat-tvam-asi.[36] According to Radhakrishnan, Vedanta offers the most direct intuitive experience and inner realisation, which makes it the highest form of religion: The Vedanta is not a religion, but religion itself in its most universal and deepest significance.[web 2] Radhakrishnan saw other religions, "including what Dr. S. Radhakrishnan understands as lower forms of Hinduism,"[web 2] as interpretations of Advaita Vedanta, thereby Hinduising all religions.[web 2] Although Radhakrishnan was well-acquainted with western culture and philosophy, he was also critical of them. He stated that Western philosophers, despite all claims to objectivity, were influenced by theological influences of their own culture.[43] Accusations of plagiarism[edit] Radhakrishnan's appointment, as a southerner, to "the most important chair of philosophy in India" in the north, was resented by a number of people from the Bengali intellectual elite, and The Modern Review, which was critical of the appointment of non-Bengalis, became the main vehicle of criticism.[44][45][46] Soon after his arrival in Calcutta in 1921, Radhakrishnan's writings were regularly criticised in The Modern Review.[46] When Radhakrishnan published his Indian Philosophy in two volumes (1923 and 1927), The Modern Review questioned his use of sources, criticising the lack of references to Bengali scholars. Yet, in an editor's note, The Modern Review acknowledged that "As professor's Radhakrishnan's book has not been received for review in this Journal, The Modern Review is not in a position to form any opinion on it."[47] In the January 1929 issue of The Modern Review, the Bengali philosopher Jadunath Sinha made the claim that parts of his 1922 doctoral thesis, Indian Psychology of Perception, published in 1925, were copied by his teacher Radhakrishnan into the chapter on "The Yoga system of Patanjali" in his book Indian Philosophy II, published in 1927.[47][48] Sinha and Radhakrishnan exchanged several letters in the Modern Review, in which Sinha compared parts of his thesis with Radhakrishnan's publication, presenting altogether 110 instances of "borrowings."[49][48] Radhakrishnan felt compelled to respond, stating that Sinha and he had both used the same classical texts,[50] his translation were standard translations, and that similarities in translations were therefore unavoidable. He further argued that he was lecturing on the subject before publishing his book, and that his book was ready for publication in 1924, before Sinha's thesis was published.[49] Scholars such as Kuppuswami Sastri, Ganganath Jha, and Nalini Ganguli confirmed that Radhakrishnan was distributing the notes in question since 1922.[51][52] Ramananda Chatterjee, the editor of The Modern Review, refused to publish a letter by Nalini Ganguli confirming this fact, while continuing publishing Sinha's letters.[52] The General Editor of Radhakrishnan's publisher, professor Muirhead, further confirmed that the publication was delayed for three years, due to his stay in the United States.[53][51] Responding to this "systematic effort [...] to destroy Radhakrishnan's reputation as a scholar and a public figure,"[54] Summer 1929 the dispute escalated into a juristic fight, with Radhakrishnan filing a suit for defamation of character against Sinha and Chatterjee, demanding Rs. 100,000 for the damage done,[54] and Sinha filing a case against Radhakrishnan for copyright infringement, demanding Rs. 20,000.[54][note 6] The suits were settled in May 1933, the terms of the settlement were not disclosed, and "all the allegations made in the pleadings and in the columns of the Modern Review were withdrawn."[44][51] Influence[edit] Statue of Sarvepalli at Tankbund Radhakrishnan was one of India's best and most influential twentieth-century scholars of comparative religion and philosophy.[3][web 2] Radhakrishnan's defence of the Hindu traditions has been highly influential,[33] both in India and the western world. In India, Radhakrishnan's ideas contributed to the formation of India as a nation-state.[56] Radhakrishnan's writings contributed to the hegemonic status of Vedanta as "the essential worldview of Hinduism".[57] In the western world, Radhakrishnan's interpretations of the Hindu tradition, and his emphasis on "spiritual experience", made Hinduism more readily accessible for a western audience, and contributed to the influence Hinduism has on modern spirituality: In figures such as Vivekananda and Radhakrishnan we witness Vedanta traveling to the West, where it nourished the spiritual hunger of Europeans and Americans in the early decades of the twentieth century.[57] Appraisal[edit] Radhakrishnan has been highly appraised. According to Paul Artur Schillp: Nor would it be possible to find a more excellent example of a living "bridge" between the East and the West than Professor Radhakrishnan. Steeped, as Radhakrishnan has been since his childhood, in the life, traditions, and philosophical heritage of his native India, he has also struck deep roots in Western philosophy, which he has been studying tirelessly ever since his undergraduate college-days in Madras Christian College, and in which he is as thoroughly at home as any Western philosopher.[32] And according to Hawley: Radhakrishnan's concern for experience and his extensive knowledge of the Western philosophical and literary traditions has earned him the reputation of being a bridge-builder between India and the West. He often appears to feel at home in the Indian as well as the Western philosophical contexts, and draws from both Western and Indian sources throughout his writing. Because of this, Radhakrishnan has been held up in academic circles as a representative of Hinduism to the West. His lengthy writing career and his many published works have been influential in shaping the West's understanding of Hinduism, India, and the East.[web 2] Criticism and context[edit] Radhakrishnan's ideas have also received criticism and challenges, for their perennialist[34][58] and universalist claims,[59][60] and the use of an east–west dichotomy.[web 2] Perennialism[edit] Main article: Perennial philosophy According to Radhakrishnan, there is not only an underlying "divine unity"[58] from the seers of the Upanishads up to modern Hindus like Tagore and Gandhi,[58] but also "an essential commonality between philosophical and religious traditions from widely disparate cultures."[34] This is also a major theme in the works of Rene Guenon, the Theosophical Society, and the contemporary popularity of eastern religions in modern spirituality.[34][33] Since the 1970s, the Perennialist position has been criticised for its essentialism. Social-constructionists give an alternative approach to religious experience, in which such "experiences" are seen as being determined and mediated by cultural determants:[33][61][note 7] As Michaels notes: Religions, too, rely not so much on individual experiences or on innate feelings – like a sensus numinosus (Rudolf Otto) – but rather on behavioral patterns acquired and learned in childhood.[62] Rinehart also points out that "perennialist claims notwithstanding, modern Hindu thought is a product of history",[58] which "has been worked out and expressed in a variety of historical contexts over the preceding two hundreds years."[58] This is also true for Radhakrishan, who was educated by missionaries[63] and, like other neo-Vedantins used the prevalent western understanding of India and its culture to present an alternative to the western critique.[34][64] Universalism, communalism and Hindu nationalism[edit] According to Richard King, the elevation of Vedanta as the essence of Hinduism, and Advaita Vedanta as the "paradigmatic example of the mystical nature of the Hindu religion"[65] by colonial Indologists but also neo-Vedantins served well for the Hindu nationalists, who further popularised this notion of Advaita Vedanta as the pinnacle of Indian religions.[66] It ...provided an opportunity for the construction of a nationalist ideology that could unite Hindus in their struggle against colonial oppression.[67] This "opportunity" has been criticised. According to Sucheta Mazumdar and Vasant Kaiwar, ... Indian nationalist leaders continued to operate within the categorical field generated by politicized religion [...] Extravagant claims were made on behalf of Oriental civilization. Sarvepalli Radhakrishnan's statement – "[t]he Vedanta is not a religion but religion itself in its "most universal and deepest significance" – is fairly typical.[59] Rinehart also criticises the inclusivism of Radhakrishnan's approach, since it provides "a theological scheme for subsuming religious difference under the aegis of Vedantic truth."[60][note 8] According to Rinehart, the consequence of this line of reasoning is communalism,[60] the idea that "all people belonging to one religion have common economic, social and political interests and these interests are contrary to the interests of those belonging to another religion."[web 10] Rinehart notes that Hindu religiosity plays an important role in the nationalist movement,[60] and that "the neo-Hindu discource is the unintended consequence of the initial moves made by thinkers like Rammohan Roy and Vivekananda."[60] Yet Rinehart also points out that it is ...clear that there isn't a neat line of causation that leads from the philosophies of Rammohan Roy, Vivekananda and Radhakrishnan to the agenda of [...] militant Hindus.[68][note 9] Post-colonialism[edit] Main articles: Orientalism and Post-colonialism Colonialism left deep traces in the hearts and minds of the Indian people, influencing the way they understood and represented themselves.[34] The influences of "colonialist forms of knowledge"[web 2] can also be found in the works of Radhakrishnan. According to Hawley, Radhakrishnan's division between East and West, the East being spiritual and mystical, and the West being rationt and colonialist forms of knowledge constructed during the 18th and 19th centuries. Arguably, these characterizations are "imagined" in the sense that they reflect the philosophical and religious realities of neither "East' nor West."[web 2] Since the 1990s, the colonial influences on the 'construction' and 'representation' of Hinduism have been the topic of debate among scholars of Hinduism Western Indologists are trying to come to more neutral and better-informed representations of India and its culture, while Indian scholars are trying to establish forms of knowledge and understanding which are grounded in and informed by Indian traditions, instead of being dominated by western forms of knowledge and understanding.[41][note 10] Awards and honours[edit] Civilian honours[edit] National[edit]  India: Recipient of the Bharat Ratna (1954)  British India: Knight Bachelor (1931),[web 5] ceased to use the pre-nominal of Sir in 1947 following India's independence.[72] Foreign[edit]  Germany: Recipient of the Pour le Mérite for Sciences and Arts (1954)[web 11]  Mexico: Sash First Class of the Order of the Aztec Eagle (1954)[73]  United Kingdom: Member of the Order of Merit (1963) Other achievements[edit] Radhakrishnan on a 1989 stamp of India A portrait of Radhakrishnan adorns the Chamber of the Rajya Sabha.[74][75] 1933-37: Nominated five times for the Nobel Prize in Literature. 1938: elected Fellow of the British Academy. 1961: the Peace Prize of the German Book Trade. 1962: Institution of Teacher's Day in India, yearly celebrated at 5 September, Radhakrishnan's birthday, in honour of Radhakrishnan's belief that "teachers should be the best minds in the country".[web 3] 1968: Sahitya Akademi fellowship, The highest honour conferred by the Sahitya Akademi on a writer (he is the first person to get this award) 1975: the Templeton Prize in 1975, a few months before his death, for advocating non-aggression and conveying "a universal reality of God that embraced love and wisdom for all people."[web 12][note 11] He donated the entire amount of the Templeton Prize to Oxford University. 1989: institution of the Radhakrishnan Scholarships by Oxford University in the memory of Radhakrishnan. The scholarships were later renamed the "Radhakrishnan Chevening Scholarships".[76] He was nominated sixteen times for the Nobel prize in literature, and eleven times for the Nobel Peace prize.[77][78] Quotes[edit] This page is a candidate to be copied to Wikiquote using the Transwiki process. If the page can be expanded into an encyclopedic article, rather than a list of quotations, please do so and remove this message. "It is not God that is worshipped but the authority that claims to speak in His name. Sin becomes disobedience to authority not violation of integrity."[79] "Reading a book gives us the habit of solitary reflection and true enjoyment."[80] "When we think we know, we cease to learn."[81] "A literary genius, it is said, resembles all, though no one resembles him."[82] "There is nothing wonderful in my saying that Jainism was in existence long before the Vedas were composed."[83] "A life of joy and happiness is possible only on the basis of knowledge. "If he does not fight, it is not because he rejects all fighting as futile, but because he has finished his fights. He has overcome all dissensions between himself and the world and is now at rest... We shall have wars and soldiers so long as the brute in us is untamed."[84] Bibliography[edit] Works by Radhakrishnan[edit] The philosophy of Rabindranath Tagore (1918), Macmillan, London, 294 pages Indian Philosophy (1923) Vol.1, 738 pages. (1927) Vol 2, 807 pages. Oxford University Press. The Hindu View of Life (1926), 92 pages An Idealist View of Life (1929), 351 pages Kalki, or the Future of Civilization (1929), 96 pages Eastern Religions and Western Thought (1939), Oxford University Press, 396 pages Religion and Society (1947), George Allen and Unwin Ltd., London, 242 pages The Bhagavadgītā: with an introductory essay, Sanskrit text, English translation and notes (1948), 388 pages The Dhammapada (1950), 194 pages, Oxford University Press The Principal Upanishads (1953), 958 pages, HarperCollins Publishers Limited Recovery of Faith (1956), 205 pages A Source Book in Indian Philosophy (1957), 683 pages, Princeton University Press, with Charles A. Moore as co-editor. The Brahma Sutra: The Philosophy of Spiritual Life. London: George Allen & Unwin Ltd., 1959, 606 pages. [85] Religion, Science & Culture (1968), 121 pages Biographies and monographs on Radhakrishnan[edit] Several books have been published on Radhakrishnan: Murty, K. Satchidananda; Ashok Vohra (1990). Radhakrishnan: his life and ideas. SUNY Press. ISBN 978-0-7914-0343-3. Minor, Robert Neil (1987). Radhakrishnan: a religious biography. SUNY Press. ISBN 978-0-88706-554-5. Gopal, Sarvepalli (1989). Radhakrishnan: a biography. Unwin Hyman. ISBN 978-0-04-440449-1. Pappu, S.S. Rama Rao (1995). New Essays in the Philosophy of Sarvepalli Radhakrishnan. Delhi: South Asia Books. ISBN 978-81-7030-461-6. Parthasarathi, G.; Chattopadhyaya, Debi Prasad, eds. (1989). Radhakrishnan: centenary volume. New Delhi: Oxford University Press. See also[edit] Postcolonialism Sarvepalli Gopal Notes[edit] ^ Radhakrishnan's wife's name is spelled differently in different sources, perhaps because a common Telugu spelling is Sivamma. It is spelled Sivakamu by Sarvepalli Gopal (1989); Sivakamuamma by Mamta Anand (2006); and still differently by others.[citation needed] ^ Neo-Vedanta seems to be closer to Bhedabheda-Vedanta than to Shankara's Advaita Vedanta, with the acknowledgement of the reality of the world. Nicholas F. Gier: "Ramakrsna, Svami Vivekananda, and Aurobindo (I also include M.K. Gandhi) have been lvhfgvùhabeled "neo-Vedantists," a philosophy that rejects the Advaitins' claim that the world is illusory. Aurobindo, in his The Life Divine, declares that he has moved from Sankara's "universal illusionism" to his own "universal realism" (2005: 432), defined as metaphysical realism in the European philosophical sense of the term."[37] ^ This qualification is not unique to Radhakrishnan. It was developed by nineteenth-century Indologists,[40][41] and was highly influential in the understanding of Hinduism, both in the west and in India.Hinduism Philosophy and Identity in Indian Intellectual History ^ Anubhava is a central term in Shankara's writings. According to several modern interpretators, especially Radakrishnan, Shankara emphasises the role of personal experience (anubhava) in ascertaining the validity of knowledge.[42] Yet, according to Rambacham himself, sruti, or textual authority, is the main source of knowledge for Shankara.[38] ^ Sweetman: "[T]he supposed quietist and conservative nature of Vedantic thought"[41] ^ The timeline is not clear from these sources. According to Gopal, Radhakrishnan filed his lawsuit in the summer of 1929, to which Sinha filed a clounter-claim.[54] According to Minor and Murty & Vohra, Sinha filed a lawsuit first, to which Radhakrishnan responded.[44][55] ^ See, especially, Steven T. Katz: Mysticism and Philosophical Analysis (Oxford University Press, 1978) Mysticism and Religious Traditions (Oxford University Press, 1983) Mysticism and Language (Oxford University Press, 1992) Mysticism and Sacred Scripture (Oxford University Press, 2000) ^ Rinehart: "Though neo-Hindu authors prefer the idiom of tolerance to that of inclusivism, it is clear that what is advocated is less a secular view of toleration than a theological scheme for subsuming religious difference under the aegis of Vedantic truth. Thus Radhakrishnan's view of experience as the core of religious truth effectively leads to harmony only when and if other religions are willing to assume a position under the umbrella of Vedanta. We might even say that the theme of neo-Hindu tolerance provided the Hindu not simply with a means to claiming the right to stand alongside the other world religions, but with a strategy for promoting Hinduism as the ultimate form of religion itself."[60] ^ Neither is Radhakrishnan's "use" of religion in the defence of Asian culture and society against colonialism unique for his person, or India in general. The complexities of Asian nationalism are to be seen and understood in the context of colonialism, modernisation and nation-building. See, for example, Anagarika Dharmapala, for the role of Theravada Buddhism in Sri Lankese struggle for independence,[69] and D.T. Suzuki, who conjuncted Zen to Japanese nationalism and militarism, in defence against both western hegemony and the pressure on Japanese Zen during the Meiji Restoration to conform to Shinbutsu Bunri.[70][71] ^ Sweetman mentions: Wilhelm Halbfass (1988), India and Europe IXth European Conference on Modern Asian Studies in Heidelberg (1989), Hinduism Reconsidered Ronald Inden, Imagining India Carol Breckenridge and Peter van der Veer, Orientalism and the Postcolonial Predicament Vasudha Dalmia and Heinrich von Stietencron, Representing Hinduism S.N. Balagangadhara, The Heathen in his Blindness... Thomas Trautmann, Aryans and British India Richard King (1989), Orientalism and religion See also Postcolonialism and Mrinal Kaud, The "Pizza Effect" in Indian Philosophy ^ "Sir Sarvepalli Radhakrishnan was President of India from 1962 to 1967. An Oxford Professor of Eastern Religions and Ethics, he consistently advocated non-aggression in India's conflicts with neighbouring Pakistan. His accessible writings underscored his country's religious heritage and sought to convey a universal reality of God that embraced love and wisdom for all people."[web 12] References[edit] ^ "Radhakrishnan of India, Philosopher, Dead at 86". New York Times. 17 April 1975. Retrieved 2 September 2018. ^ Lawhead, William F. (2009). The philosophical Journey. An Interactive Approach. Fifth Edition (PDF). McGraw-Hill. p. 382. ^ a b Pollock, Sheldon (2011). "Crisis in the Classics" (PDF). Social Research. 78 (1): 21–48. ^ The Madras Mail, Saturday, 8 February 1936, page 9 ^ a b c d e f g h Brown, Donald Mackenzie (1970). The Nationalist Movement: Indian Political Thought from Ranade to Bhave. University of California Press. pp. 152–153. ISBN 9780520001831. ^ Flood, Gavin D. (13 July 1996). An Introduction to Hinduism. Cambridge University Press. p. 249. ISBN 978-0-521-43878-0. ^ Hawley, Michael. "Sarvepalli Radhakrishnan (1888—1975)". Internet Encyclopedia of Philosophy ^ Asian Recorder. 1967. ^ Jain, Rupal (10 April 2013). "How to be a Good Teacher". Pustak Mahal – via Google Books. ^ Subramanian, Archana (2 September 2017). "On Teachers' Day, remembering an educator of the students". The Hindu. ^ India. Parliament. Rajya Sabha (1988). Dr. Sarvepalli Radhakrishnan: a commemorative volume, 1888-1988 (PDF). Prentice-Hall of India. ISBN 978-0-87692-557-7. ^ "Teachers' Day: 10 things to know about India's 'philosopher President' Sarvepalli Radhakrishnan". Hindustan Times. 5 September 2017. ^ Sudarshan Agarwal (ed.). "Dr Sarvepalli Radhakrishnan A Commemorative Volume" (PDF). Rajyasabha.nic.in. Retrieved 7 July 2018. ^ Subramanian, Archana (2 September 2017). "On Teachers' Day, remembering an educator". The Hindu. Retrieved 29 July 2018. ^ "The Great Indian Philosopher" (PDF). Internet Archive. Archived from the original (PDF) on 28 November 2016. Retrieved 7 July 2018. ^ Sarvepalli 1989, p. 11. sfn error: no target: CITEREFSarvepalli1989 (help) ^ Schillp, Paul Arthur (1992). The Philosophy of Sarvepalli Radhakrishnan. Motilall Banarsidass. p. 6. ISBN 9788120807921. ^ Sarvepalli 1989, p. 14. sfn error: no target: CITEREFSarvepalli1989 (help) ^ Sarvepalli 1989, p. 17. sfn error: no target: CITEREFSarvepalli1989 (help) ^ a b c Murty & Vohra 1990, p. 112. ^ Radhakrishna, Sarvepalli. My Search for Truth. p. 19. ^ Radhakrishnan, Sarvepalli; Schilpp (ed.), P.A. Reply to Critics, in, The Philosophy of Sarvepalli Radhakrishnan. p. 806.CS1 maint: extra text: authors list (link) ^ Gopal, Sarvepalli (1989). Sarvepalli Radhakrishna: A Biography. Oxford India. p. 15. ^ Radhakrishnan, S. (1914). "The Ethics of the Vedanta". International Journal of Ethics. 24 (2): 168–183. doi:10.1086/intejethi.24.2.2376505. ISSN 1526-422X. JSTOR 2376505. ^ Radhakrishnan, S. (1914). "The Ethics of the Vedanta". Ethics. 24 (2): 168. doi:10.1086/206804. ISSN 0014-1704. ^ Sarvepalli 1989, p. 12. sfn error: no target: CITEREFSarvepalli1989 (help) ^ Murty, Kotta Satchidananda; Vohra, Ashok (1990). "3. Professor at Mysore". Radhakrishnan: His Life and Ideas. SUNY Press. pp. 17–26. ISBN 978-1-4384-1401-0. ^ Banerji, Anjan Kumar (1991). Sarvepalli Radhakrishnan, a centenary tribute. Varanasi, India: Banaras Hindu University. OCLC 28967355.. Page 9 states: "In 1931.... He was knighted that year, but ceased to use the title after Independence." ^ Murty & Vohra 1990, p. 90. ^ "Philosopher, teacher, president: Remembering Dr S Radhakrishnan". The Economic Times. 5 September 2017. Retrieved 16 April 2018. ^ "CADIndia". cadindia.clpr.org.in. Retrieved 20 March 2018. ^ a b Schillp, Paul Arthur (1992). The Philosophy of Sarvepalli Radhakrishnan. Motilall Banarsidass. p. ix. ISBN 9788120807921. ^ a b c d e f Sharf, Robert H. (1998). "Experience". In Mark C. Taylor (ed.). Critical Terms for Religious Studies. University of Chicago Press. p. 100. ISBN 9780226791562. ^ a b c d e f King 2001. ^ Hacker, Paul (1995). Philology and Confrontation: Paul Hacker on Traditional and Modern Vedanta. SUNY Press. p. 8. ISBN 9780791425817. ^ a b Fort, Andrew O. (1998). Jivanmukti in Transformation: Embodied Liberation in Advaita and Neo-Vedanta. SUNY Press. pp. 179–181. ISBN 9780791439043. ^ Gier, Nicholas F. (2012). "Overreaching to be different: A critique of Rajiv Malhotra's Being Different". International Journal of Hindu Studies. 16 (3): 259–285. doi:10.1007/s11407-012-9127-x. S2CID 144711827. ^ a b Rambachan, Anatanand (1994). The Limits of Scripture: Vivekananda's Reinterpretation of the Vedas. University of Hawaii Press. ^ Murty & Vohra 1990, p. 179. ^ King 1999, p. 169. ^ a b c Sweetman, Will (2004). "The prehistory of Orientalism: Colonialism and the Textual Basis for Bartholomaus Ziegenbalg's Account of Hinduism" (PDF). New Zealand Journal of Asian Studies. 6 (2): 12–38. ^ Rambachan, Anantanand (1991). Accomplishing the accomplished: the Vedas as a source of valid knowledge in Śankara. University of Hawaii Press. pp. 1–14. ISBN 978-0-8248-1358-1. ^ Radhakrishnan, Sarvepalli and Moore, Charles (eds.) (1989) A Source Book in Indian Philosophy, Princeton: Princeton University Press, pp. 610–639. ISBN 0691019584 ^ a b c Minor 1987, p. 37. sfn error: multiple targets (2×): CITEREFMinor1987 (help) ^ Murty & Vohra 1990, p. 30-31. ^ a b Gopal 1989, p. 116. sfn error: multiple targets (3×): CITEREFGopal1989 (help) ^ a b Minor 1987, p. 34. sfn error: multiple targets (2×): CITEREFMinor1987 (help) ^ a b Murty & Vohra 1990, p. 31. ^ a b Minor 1987, p. 35. sfn error: multiple targets (2×): CITEREFMinor1987 (help) ^ Minor 1987, p. 36. sfn error: multiple targets (2×): CITEREFMinor1987 (help) ^ a b c Murty & Vohra 1990, p. 32-33. ^ a b Gopal 1989, p. 117-118. sfn error: multiple targets (3×): CITEREFGopal1989 (help) ^ Minor 1987, p. 35-36. sfn error: multiple targets (2×): CITEREFMinor1987 (help) ^ a b c d Gopal 1989, p. 118. sfn error: multiple targets (3×): CITEREFGopal1989 (help) ^ Murty & Vohra 1990, p. 33. ^ Long 2007, p. 173. ^ a b Rinehart 2004, p. 199. ^ a b c d e Rinehart 2004, p. 180. ^ a b Mazumdar & Kaiwar 2009, p. 36. ^ a b c d e f Rinehart 2004, p. 196-197. ^ Sharf, Robert H (2000). "The Rhetoric of Experience and the Study of Religion" (PDF). Journal of Consciousness Studies. 7 (11–12): 267–87. ^ Michaels, Axel (2004). Hinduism: Past and Present. Princeton University Press. p. 100. ISBN 978-0-691-08953-9. ^ Rinehart 2004, p. 195. ^ Rinehart 2004. ^ King 2001, p. 128. ^ King 2001, pp. 129-130. ^ King 2001, p. 133. ^ Rinehart 2004, p. 198. ^ McMahan, David L. (2008). The Making of Buddhist Modernism. Oxford University Press. ISBN 9780195183276. ^ Sharf, Robert H. (August 1993). "The Zen of Japanese Nationalism". History of Religions. 33 (1): 1–43. doi:10.1086/463354. S2CID 161535877. ^ Sharf, Robert H. (1995). Whose Zen? Zen Nationalism Revisited (PDF). ^ Kuttan, Mahadevan (2009). The Great Philosophers of India. Authorhouse 1663 Liberty Drive Suite 200 Bloomington, IN 47403. p. 169. ISBN 9781434377807. ^ Memoria de la Secretaría de Relaciones Exteriores. Government of Mexico. 1954. p. 509. ^ http://164.100.47.194/loksabha/PhotoGal/PhotoGalleryPicture.aspx?GalID=4&CatDesc=Rajya%20Sabha%20Chamber%20and%20its%20Inner%20Lobby ^ https://rajyasabha.nic.in/rsnew/picture_gallery/dr_radhakrhishnan_1.asp ^ Kuttan, Mahadevan (2009). The Great Philosophers of India. Authorhouse 1663 Liberty Drive Suite 200 Bloomington, IN 47403. p. 174. ISBN 9781434377807. ^ Nomination Database. nobelprize.org ^ "Nomination Database". www.nobelprize.org. Retrieved 23 January 2017. ^ Quoted in Brown, J. A. C. (1963) Techniques of Persuasion, Ch. 11. Penguin Books. ISBN 978-0140206043 ^ Sarvepalli, Radhakrishnan (1963). Occasional speeches and writings, Volume 3. Publications Division, Ministry of Information & Broadcasting, Govt. India. p. 77. ^ Philosophy East & West, Volume 5. University Press of Hawaii, 1955 – Philosophy. p. 83. ^ Sarvepalli, Radhakrishnan (1963). Occasional speeches and writings, Volume 3. Publications Division, Ministry of Information & Broadcasting, Govt. India. p. 63. ^ Jain, Lala (2002). Essays in Jaina Philosophy and Religion. Piotr Balcerowicz & Marek Mejor. p. 114. ISBN 978-8120819771. ^ Quoted on Wordsmith.org on September 5, 2019 ^ Tucci, Giuseppe. East and West, vol. 11, no. 4, 1960, pp. 296–296. JSTOR, www.jstor.org/stable/29754329. Accessed 22 Mar. 2020. Sources[edit] Printed sources[edit] Barbour, Ian (1966), Issues in Science and Religion, Prentice-Hall Gopal, Sarvepalli (1989), Radhakrishnan. A Biography, Oxford University Press Hori, Victor Sogen (1999), Translating the Zen Phrase Book. In: Nanzan Bulletin 23 (1999) (PDF) Kalapati, Joshua (2002), Dr. S. Radhakrishnan: An Introduction to Hindu-Christian Apologetics, ISPCK, New Delhi, ISBN 81-7214-690-6 King, Richard (1999), Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East", Routledge King, Richard (2001), Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East", Taylor & Francis e-Library Long, Jeffery D. (2007), A Vision for Hinduism: Beyond Hindu Nationalism, A Vision for Hinduism: Beyond Hindu Nationalism, ISBN 9781845112738 Mazumdar, Srucheta; Kaiwar, Vasant (2009), From Orientalism to Postcolonialism, Routledge Minor, Robert Neil (1987), Radhakrishnan: A Religious Biography, SUNY Press, ISBN 978-0-88706-554-5 Murty, K. Satchidananda; Vohra, Ashok (1990), Radhakrishnan: His Life and Ideas, SUNY Press, ISBN 9780791403440 Rinehart, Robin (2004), Contemporary Hinduism: Ritual, Culture, and Practice, ABC-CLIO Versluis, Arthur (1993), American Transcendentalism and Asian Religions, Oxford University Press Versluis, Arthur (2001), The Esoteric Origins of the American Renaissance, Oxford University Press Wilber, Ken (1996), The Atman Project: A Transpersonal View of Human Development, Quest Books, ISBN 9780835607308 Online sources[edit] ^ Dr.Sarvepalli Radhakrishnan: The Philosopher President. Press Information Bureau, Government of India ^ a b c d e f g h i j k l m n o p q r s t u v w x y "Radhakrishnan, Sarvepalli | Internet Encyclopedia of Philosophy". www.iep.utm.edu. ^ a b "Padma Awards Directory (1954–2007)" (PDF). Ministry of Home Affairs. Retrieved 26 November 2010. ^ "Maharaja's royal gift to Mysore". The Times of India. 25 July 2010. Retrieved 11 July 2013. ^ a b "No. 33722". The London Gazette (Supplement). 2 June 1931. p. 3624. ^ "No. 33816". The London Gazette. 12 April 1932. p. 2398. ^ "Teachers' Day". Festivalsofindia.in. Retrieved 2 October 2012. ^ "DETAILS OF MEDIA PERSONS ACCOMPANYING THE PRESIDENT IN HIS/HER VISITS ABROAD SINCE 1947 TO 2012" (PDF). The President's Secretariat. Archived from the original (PDF) on 17 August 2013. Retrieved 5 June 2013. ^ "The Great Indian Philosopher : Dr.Radhakrishnan" (PDF). State Govt. Of Orissa. ^ "Ram Puniyani, COMMUNALISM : Illustrated Primer, Chapter 5" (PDF). ^ "Order pour le Merite for Arts and Science, List of Members from 1842 to 1998". ^ a b "Templeton Prize I Laureates". Templeton Prize. External links[edit] Wikisource has original works written by or about: Sarvepalli Radhakrishnan Wikimedia Commons has media related to Sarvepalli Radhakrishnan. Wikiquote has quotations related to: Sarvepalli Radhakrishnan "Official Website: The Legend of Dr. Sarvepalli Radhakrishnan" Sarvepalli Radhakrishnan at the Encyclopædia Britannica Sarvepalli Radhakrishnan at the Internet Encyclopedia of Philosophy Works by or about Sarvepalli Radhakrishnan at Internet Archive "Dr. Sarvepalli Radhakrishnan- The philosopher president", Press Information Bureau, Government of India "Sarvepalli Radhakrishnan (1888—1975)" by Michael Hawley, Internet Encyclopedia of Philosophy S. Radhakrishnan materials in the South Asian American Digital Archive (SAADA) Links to related articles v t e Presidents of India List By education By longevity By previous experience Presidents Rajendra Prasad Sarvepalli Radhakrishnan Zakir Hussain V. V. Giri Fakhruddin Ali Ahmed Neelam Sanjiva Reddy Zail Singh Ramaswamy Venkataraman Shankar Dayal Sharma K. R. Narayanan A. P. J. Abdul Kalam Pratibha Patil Pranab Mukherjee Ram Nath Kovind (incumbent) Acting V. V. Giri Mohammad Hidayatullah B. D. Jatti Official aircraft Official residence President's Bodyguard Presidential Standard Spouse v t e Vice President of India List Sarvepalli Radhakrishnan Zakir Husain V. V. Giri Gopal Swarup Pathak B. D. Jatti Mohammad Hidayatullah Ramaswamy Venkataraman Shankar Dayal Sharma K. R. Narayanan Krishan Kant Bhairon Singh Shekhawat Mohammad Hamid Ansari Venkaiah Naidu (incumbent) Official aircraft Official residence Spouse v t e Bharat Ratna laureates 1954–1960 C. Rajagopalachari, Sarvepalli Radhakrishnan, and C. V. Raman (1954) Bhagwan Das, Mokshagundam Visvesvarayya, and Jawaharlal Nehru (1955) Govind Ballabh Pant (1957) Dhondo Keshav Karve (1958) 1961–1980 Bidhan Chandra Roy and Purushottam Das Tandon (1961) Rajendra Prasad (1962) Zakir Husain and Pandurang Vaman Kane (1963) Lal Bahadur Shastri (1966) Indira Gandhi (1971) V. V. Giri (1975) K. Kamaraj (1976) Mother Teresa (1980) 1981–2000 Vinoba Bhave (1983) Khan Abdul Ghaffar Khan (1987) M. G. Ramachandran (1988) B. R. Ambedkar and Nelson Mandela (1990) Rajiv Gandhi, Vallabhbhai Patel, and Morarji Desai (1991) Abul Kalam Azad, J. R. D. Tata, and Satyajit Ray (1992) Gulzarilal Nanda, Aruna Asaf Ali, and A. P. J. Abdul Kalam (1997) M. S. Subbulakshmi and Chidambaram Subramaniam (1998) Jayaprakash Narayan, Amartya Sen, Gopinath Bordoloi, and Ravi Shankar (1999) 2001–2019 Lata Mangeshkar and Bismillah Khan (2001) Bhimsen Joshi (2008) C. N. R. Rao and Sachin Tendulkar (2014) Madan Mohan Malaviya and Atal Bihari Vajpayee (2015) Nanaji Deshmukh, Bhupen Hazarika, and Pranab Mukherjee (2019) v t e Templeton Prize laureates 1970s Mother Teresa (1973) Brother Roger (1974) Sarvepalli Radhakrishnan (1975) Leo Josef Suenens (1976) Chiara Lubich (1977) Thomas F. Torrance (1978) Nikkyō Niwano (1979) 1980s Ralph Wendell Burhoe (1980) Cicely Saunders (1981) Billy Graham (1982) Aleksandr Solzhenitsyn (1983) Michael Bourdeaux (1984) Alister Hardy (1985) James I. McCord (1986) Stanley Jaki (1987) Inamullah Khan (1988) Carl Friedrich von Weizsäcker & George MacLeod (1989) 1990s Baba Amte & Charles Birch (1990) Immanuel Jakobovits (1991) Kyung-Chik Han (1992) Charles Colson (1993) Michael Novak (1994) Paul Davies (1995) Bill Bright (1996) Pandurang Shastri Athavale (1997) Sigmund Sternberg (1998) Ian Barbour (1999) 2000s Freeman Dyson (2000) Arthur Peacocke (2001) John Polkinghorne (2002) Holmes Rolston III (2003) George F. R. Ellis (2004) Charles H. Townes (2005) John D. Barrow (2006) Charles Taylor (2007) Michał Heller (2008) Bernard d'Espagnat (2009) 2010s Francisco J. Ayala (2010) Martin Rees (2011) 14th Dalai Lama (2012) Desmond Tutu (2013) Tomáš Halík (2014) Jean Vanier (2015) Jonathan Sacks (2016) Alvin Plantinga (2017) Abdullah II of Jordan (2018) Marcelo Gleiser (2019) Francis Collins (2020) v t e Modern Hindu writers (1848 to date) Hinduism Hinduism in the West Indian philosophy Indian religions Religious writers Mirra Alfassa (The Mother) Sri Anirvan Sri Aurobindo Ananda Coomaraswamy Dayananda Eknath Easwaran Satsvarupa dasa Goswami Mahendranath Gupta Jiddu Krishnamurti Nisargadatta Maharaj Ramana Maharshi A. G. Mohan Sister Nivedita Swami Prabhavananda A. C. Bhaktivedanta Swami Prabhupada Krishna Prem Swami Rama Srivatsa Ramaswami Swami Ramdas Chinmayananda Saraswati Dayananda Saraswati (Arya Samaj) Krishnananda Saraswati Sivananda Saraswati Swami Satprakashananda Swami Shraddhanand Ram Swarup Swami Vivekananda Paramahansa Yogananda Political writers Mahatma Gandhi François Gautier Sita Ram Goel Ram Gopal Sarvepalli Radhakrishnan H. V. Sheshadri Arun Shourie Bal Gangadhar Tilak Kartik Oraon Vinayak Damodar Savarkar Jaswant Singh Literary writers Bankim Chandra Chattopadhyay Ramdhari Singh Dinkar C. Rajagopalachari K. D. Sethna Amish Tripathi Vinayak Damodar Savarkar Westerners influenced by Hinduism Annie Besant Helena Blavatsky Deepak Chopra Aleister Crowley Ram Dass Wayne Dyer T. S. Eliot R.W. Emerson Allen Ginsberg René Guénon George Harrison Aldous Huxley Christopher Isherwood David Lynch André Malraux Henry Miller Maria Montessori H.S. Olcott Oppenheimer Helena Roerich Romain Rolland Arthur Schopenhauer Erwin Schrödinger Thoreau Leo Tolstoy Voltaire Alan Watts Ken Wilber W. B. Yeats Scholars Alain Daniélou S. N. Balagangadhara Michel Danino Paul Deussen Dharampal Mircea Eliade Koenraad Elst Sister Gargi Georg Feuerstein David Frawley Meenakshi Jain Subhash Kak Klaus Klostermaier Hajime Nakamura Anantanand Rambachan Arvind Sharma Graham Schweig Lists List of modern Eastern religions writers List of writers on Hinduism Hinduism Portal India Portal v t e Sahitya Akademi fellows 1968–1980 Sarvepalli Radhakrishnan (1968) D. R. Bendre, Tarasankar Bandyopadhyay, Sumitranandan Pant, C. Rajagopalachari (1969) Vaikom Muhammad Basheer, Firaq Gorakhpuri, Vishnu Sakharam Khandekar, Viswanatha Satyanarayana (1970) Kaka Kalelkar, Gopinath Kaviraj, Gurbaksh Singh, Kalindi Charan Panigrahi (1971) Masti Venkatesha Iyengar, Mangharam Udharam Malkani, Nilmoni Phukan, Vasudev Vishnu Mirashi, Sukumar Sen, V. R. Trivedi (1973) T. P. Meenakshisundaram (1975) Atmaram Ravaji Deshpande, Jainendra Kumar, Kuppali Venkatappa Puttappa 'Kuvempu', V. Raghavan, Mahadevi Varma (1979) 1981–2000 Umashankar Joshi, K. R. Srinivasa Iyengar, K. Shivaram Karanth (1985) Mulk Raj Anand, Vinayaka Krishna Gokak, Laxmanshastri Balaji Joshi, Amritlal Nagar, Thakazhi Sivasankara Pillai, Annada Shankar Ray (1989) Nagarjun, Balamani Amma, Ashapurna Devi, Qurratulain Hyder, Vishnu Bhikaji Kolte, Kanhu Charan Mohanty, P. T. Narasimhachar, R. K. Narayan, Harbhajan Singh (1994) Jayakanthan, Vinda Karandikar, Vidya Niwas Mishra, Subhash Mukhopadhyay, Raja Rao, Sachidananda Routray, Krishna Sobti (1996) Syed Abdul Malik, K. S. Narasimhaswamy, Gunturu Seshendra Sarma, Rajendra Shah, Ram Vilas Sharma, N. Khelchandra Singh (1999) Ramchandra Narayan Dandekar, Rehman Rahi (2000) 2001–present Ram Nath Shastri (2001) Kaifi Azmi, Govind Chandra Pande, Nilamani Phookan, Bhisham Sahni (2002) Kovilan, U. R. Ananthamurthy, Vijaydan Detha, Bhadriraju Krishnamurti, Amrita Pritam, Shankha Ghosh, Nirmal Verma (2004) Manoj Das, Vishnu Prabhakar (2006) Anita Desai, Kartar Singh Duggal, Ravindra Kelekar (2007) Gopi Chand Narang, Ramakanta Rath (2009) Chandranath Mishra Amar, Kunwar Narayan, Bholabhai Patel, Kedarnath Singh, Khushwant Singh (2010) Raghuveer Chaudhari, Arjan Hasid, Sitakant Mahapatra, M. T. Vasudevan Nair, Asit Rai, Satya Vrat Shastri (2013) Santeshivara Lingannaiah Bhyrappa, C. Narayana Reddy (2014) Nirendranath Chakravarty, Gurdial Singh (2016) Honorary Fellows Léopold Sédar Senghor (1974) Edward C. Dimock, Jr., Daniel H. H. Ingalls Sr., Kamil Zvelebil, Ji Xianlin (1996) Vassilis Vitsaxis, Eugene Chelyshev (2002) Ronald E. Asher (2007) Abhimanyu Unnuth (2013) Premchand Fellowship Intizar Hussain (2005) Ananda Coomaraswamy Fellowship Senake Bandaranayake, Chie Nakane, Azad N. Shamatov (1996) v t e Social and political philosophy Ancient philosophers Aristotle Chanakya Cicero Confucius Han Fei Lactantius Laozi Mencius Mozi Origen Plato Polybius Shang Socrates Sun Tzu Tertullian Thucydides Valluvar Xenophon Xunzi Medieval philosophers Alpharabius Augustine Averroes Baldus Bartolus Bruni Dante Gelasius al-Ghazali Giles Hostiensis Ibn Khaldun John of Paris John of Salisbury Latini Maimonides Marsilius Nizam al-Mulk Photios Thomas Aquinas Wang William of Ockham Early modern philosophers Beza Bodin Bossuet Botero Buchanan Calvin Cumberland Duplessis-Mornay Erasmus Filmer Grotius Guicciardini Harrington Hayashi Hobbes Hotman Huang Leibniz Locke Luther Machiavelli Malebranche Mariana Milton Montaigne More Müntzer Naudé Pufendorf Rohan Sansovino Sidney Spinoza Suárez 18th–19th-century philosophers Bakunin Bentham Bonald Bosanquet Burke Comte Constant Emerson Engels Fichte Fourier Franklin Godwin Hamann Hegel Herder Hume Jefferson Justi Kant political philosophy Kierkegaard Le Bon Le Play Madison Maistre Marx Mazzini Mill Montesquieu Möser Nietzsche Novalis Paine Renan Rousseau Royce Sade Schiller Smith Spencer Stirner Taine Thoreau Tocqueville Vico Vivekananda Voltaire 20th–21st-century philosophers Adorno Ambedkar Arendt Aurobindo Aron Azurmendi Badiou Baudrillard Bauman Benoist Berlin Bernstein Butler Camus Chomsky De Beauvoir Debord Du Bois Durkheim Dworkin Foucault Gandhi Gauthier Gehlen Gentile Gramsci Habermas Hayek Heidegger Irigaray Kautsky Kirk Kropotkin Laclau Lenin Luxemburg Mao Mansfield Marcuse Maritain Michels Mises Mou Mouffe Negri Niebuhr Nozick Nursî Oakeshott Ortega Pareto Pettit Plamenatz Polanyi Popper Qutb Radhakrishnan Rand Rawls Rothbard Russell Santayana Sartre Scanlon Schmitt Searle Shariati Simmel Simonović Skinner Sombart Sorel Spann Spirito Strauss Sun Taylor Walzer Weber Žižek Social theories Anarchism Authoritarianism Collectivism Communism Communitarianism Conflict theories Confucianism Consensus theory Conservatism Contractualism Cosmopolitanism Culturalism Fascism Feminist political theory Gandhism Individualism Islam Islamism Legalism Liberalism Libertarianism Mohism National liberalism Republicanism Social constructionism Social constructivism Social Darwinism Social determinism Socialism Utilitarianism Concepts Civil disobedience Democracy Four occupations Justice Law Mandate of Heaven Peace Property Revolution Rights Social contract Society War more... Related articles Jurisprudence Philosophy and economics Philosophy of education Philosophy of history Philosophy of love Philosophy of sex Philosophy of social science Political ethics Social epistemology Category Authority control BNE: XX1080953 BNF: cb12156943v (data) CANTIC: a10143154 CiNii: DA00249042 GND: 118743473 ISNI: 0000 0001 2139 4449 LCCN: n80056937 NARA: 10581210 NDL: 00453582 NKC: xx0001662 NLA: 36294584 NLG: 158522 NLK: KAC199622379 NLP: A11861095 NTA: 068813635 PLWABN: 9810560249405606 SELIBR: 85771 SNAC: w6ws8w0m SUDOC: 030081203 Trove: 1243016 VcBA: 495/185623 VIAF: 73892870 WorldCat Identities: lccn-n80056937 Retrieved from "https://en.wikipedia.org/w/index.php?title=Sarvepalli_Radhakrishnan&oldid=998655567" Categories: 1888 births 1975 deaths 20th-century Indian philosophers Advaitin philosophers Advaita Madras Christian College alumni Ambassadors of India to the Soviet Union Contemporary Indian philosophers Fellows of All Souls College, Oxford Fellows of the British Academy Hindu philosophers Honorary members of the Order of Merit 20th-century Indian educational theorists Indian Hindus Indian knights Nondualism Neo-Advaita Knights Bachelor Members of the Constituent Assembly of India Hindu writers Presidents of India Recipients of the Bharat Ratna Recipients of the Pour le Mérite (civil class) Telugu people Templeton Prize laureates Vice-Presidents of India Vice Chancellors of Banaras Hindu University University of Calcutta alumni University of Calcutta faculty University of Mysore faculty Presidency College, Chennai faculty Maharaja's College, Mysore faculty Indian academics Spalding Professors of Eastern Religion and Ethics University of Madras alumni People from Tiruvallur district Vice-Chancellors of the Andhra University Translators of the Bhagavad Gita People from Cuddalore district People associated with the International Committee on Intellectual Cooperation Hidden categories: All articles with unsourced statements Articles with unsourced statements from December 2011 Harv and Sfn no-target errors CS1 maint: extra text: authors list Harv and Sfn multiple-target errors Pages containing London Gazette template with parameter supp set to y Articles with short description Short description matches Wikidata EngvarB from September 2014 Use dmy dates from December 2018 Articles with hAudio microformats Pages including recorded pronunciations Articles with unsourced statements from April 2010 Wikipedia articles needing clarification from August 2020 Copy to Wikiquote Commons category link from Wikidata Articles with Encyclopædia Britannica links Articles with Internet Archive links Wikipedia articles with BNE identifiers Wikipedia articles with BNF identifiers Wikipedia articles with CANTIC identifiers Wikipedia articles with CINII identifiers Wikipedia articles with GND identifiers Wikipedia articles with ISNI identifiers Wikipedia articles with LCCN identifiers Wikipedia articles with NARA identifiers Wikipedia articles with NDL identifiers Wikipedia articles with NKC identifiers Wikipedia articles with NLA identifiers Wikipedia articles with NLG identifiers Wikipedia articles with NLK identifiers Wikipedia articles with NLP identifiers Wikipedia articles with NTA identifiers Wikipedia articles with PLWABN identifiers Wikipedia articles with SELIBR identifiers Wikipedia articles with SNAC-ID identifiers Wikipedia articles with SUDOC identifiers Wikipedia articles with Trove identifiers Wikipedia articles with VcBA identifiers Wikipedia articles with VIAF identifiers Wikipedia articles with WORLDCATID identifiers Navigation menu Personal tools Not logged in Talk Contributions Create account Log in Namespaces Article Talk Variants Views Read Edit View history More Search Navigation Main page Contents Current events Random article About Wikipedia Contact us Donate Contribute Help Learn to edit Community portal Recent changes Upload file Tools What links here Related changes Upload file Special pages Permanent link Page information Cite this page Wikidata item Print/export Download as PDF Printable version In other projects Wikimedia Commons Wikiquote Wikisource Languages Afrikaans العربية অসমীয়া Asturianu अवधी বাংলা Беларуская भोजपुरी Български Català Čeština Dansk Deutsch ދިވެހިބަސް Ελληνικά Español Esperanto Euskara فارسی Français Galego ગુજરાતી गोंयची कोंकणी / Gõychi Konknni 한국어 Հայերեն हिन्दी Hrvatski Ido Bahasa Indonesia Italiano עברית ಕನ್ನಡ ქართული Latviešu Lietuvių मैथिली മലയാളം मराठी مصرى Nederlands नेपाली 日本語 Norsk bokmål ଓଡ଼ିଆ Oʻzbekcha/ўзбекча ਪੰਜਾਬੀ پنجابی Polski Português Română Русский संस्कृतम् ᱥᱟᱱᱛᱟᱲᱤ Scots Simple English سنڌي Slovenčina Slovenščina Српски / srpski Suomi Svenska தமிழ் తెలుగు ไทย Українська اردو Tiếng Việt 吴语 Yorùbá 中文 Edit links This page was last edited on 6 January 2021, at 11:58 (UTC). 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