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Presidential Address
823
is. This is what is known as the school of feareale as distinguished from that of Free fears in Śāmkara Vedānta. It is possible to attempt a reconciliation of the two schools in the light of the fact that the are in the former is understood to be the दृष्टि of महाजीव, the dreaming cosmic soul. But in the Italian NeoIdealism the immediate experience is the immediate experience of the individual. The second objection to Neo-Idealism is thus expressed by Mr. Joad: "Diversity and plurality can develop out of unity in virtue of some initial potentiality for diversity latent in the unity. But if the unity contains the possibility of developed difference, it is not really a unity. If, on the other hand, we attempt to write off the appearance of difference as mere illusion due to partial vision, the difficulty remains, for the task of making a real unity generate an apparent diversity is not less than that of accounting for the generation of a real diversity. Unity can in fact no more account for error than for diversity." The passage reads like a paragraph in translation of an old Indian work written to criticise the Advaitavāda of Šamkarācārya and I have quoted the very words of Mr. Joad to bring out the parallel effectively.
Again, Gentile holds that “when the mind is historicized it is changed into a natural entity, when its spiritual value only is kept in view it is withdrawn from history and stands before us in its eternal ideality." Let me reproduce from another writer a summary of Gentile's answer to the objection that his theory of the relation of thought to reality ends in solipsism :
raking vision, clifference
