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Panchastikayasara
23
Spencerian philosophy also in its own way contributed to metaphysical monism and phenomenality experience; hence the philosophy of the 19th century, especially towards the last quarter, had a predominent note of monism. This general proneness towards a monistic interpretation in western thought must have determined the attitude of the West towards Indian thought, Naturally were European scholars like Max Muller and Deussen sympathetically attracted by the metaphysical fights of Sankara and Ramanuja. The uncoinpromising monism of Vedanta was admired as the fruit of oriental culture.
'The philosophical attitude is never constant. It has always been undulating between idealism and realism. In the West there is observed a distinct set-back to idealism. The English philosophers like Bradley and Bosanquet who inherited the traditions of Hegel and who practically ruled the philosophical world are now openly challenged. This revolt against idealistic influence has manifested through different channels. Pragmatism championed by James and Dewey has exposed the holiowness of a barren intellectualism.
The Hegelian doctrine of the identity between thought and reality and the consequent criterion of truth in the form of self-coherence and selfconsistency are openly condemned as pernicious metaphysics. “The will to believe” is recognised as an important factor in knowledge. Experimental verification of thought which is the method followed in science is hailed as the true model for philosophy. Thought is studied in its true concrete setting. Inasmuch as it is merely an instrument to secure greater efficiency of life, its value is entirely determined by its utility. Even scientists like Mach and Poincare acknowledge this instrumentality of thought. Concepts are only convenient fictions to comprehend Nature.
From within Oxford University itself there has sprung up a philosophical schism which boldly questions the pretensions of the Absolute. Schiller and Rashdall, Strutt and others attack the Hegelian stronghold. The Absolute is condemned because it neither satisfies the pholosophical curiosity nor appeals to religious consciousness.
From France and Italy we hear a similar protest from Bergson and Croce. The former repudiating the Hegelian Absolute, builds up a theory of the universe based upon evolutionism. He too condemns intellect as inadequate to apprehend the inner nature of reality. His antagonism to intellectualism is carried to an uncompromising revolt against even scientific and philosophical constructions in general. He appeals to intuition as the only means of getting at reality. Similarly, Croce tries to separate what is living from what is dead in Hegel. Thus on all sides this German idealism is being assaulted. But the most dangerous opponent of idealism has come in the form of New Realism.
From an unexpected source there has come opposition. The science of mathematics whose alleged weakness was the strength of Korian idealism has asserted its own right to challenge metayphysics. The mathematical
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