________________
154
GEORGE BURCH
(pantheism), and Datta represents Satadvaita (panpsychism). All have developed the doctrines of these schools in original and significant ways. Vedanta is only one among many Indian philosophies, and within Vedanta the various schools have little in common except a firm belief in the ultimate reality of Brahman as revealed in the Veda. But its unwavering search for Brahman has made Vedanta the dominant philosophy of India, and its unlimited scope for new problems and new insights has kept it a living philosophy.
BIBLIOGRAPHY
K. C. Bhattacharya
Place of the Indefinite in Logic. Serampore, c. 1899. Reprinted in Journal
of the Department of Letters (University of Calcutta), VII (1921),
1-26. Studies in Vedantism, University Studies, No. 3. Calcutta, 1909. "Some Aspects of Negation," Journal of the Department of Letters (Uni
versity of Calcutta), VII (1921), 199-216. "The Jain Theory of Anekantavada," Philosophical Quarterly, I (April 1925),
36-50. "Sankara's Doctrine of Maya," Proceedings of the Indian Philosophical
Congress, 1925, pp. 45-57. “Knowledge and Truth,” Philosophical Quarterly, IV (April 1928), 1-17 The Subject as Freedom. Amalner, 1930. "Fact and the Thought of Fact," Philosophical Quarterly, VI (January
1931), 232-43. "Correction of Error as a Logical Process," Calcutta Review, 3rd series,
XXXIX (May 1931), 144-55. "The False and the Subjective," Calcutta Review, 3rd series, XLV (Octo
"The ber 1932), Value," Phnd its Alte
“The Concept of Value," Philosophical Quarterly, IX (January 1934), 1-18. "Concept of the Absolute and its Alternative Forms,” Philosophical Quar
terly, X (April 1934), 1-27. "Advaitavada and its Spiritual Significance," in The Cultural Heritage of
India, Vol. I. Calcutta, c. 1936. "Objective Interpretation of Percept and Image," Philosophical Quarterly.
XII (October 1936), i-viii. "The Concept of Philosophy," in Contemporary Indian Philosophy. Lon
don, 1936, 2nd ed., 1952.
