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A Modern Understanding of...
minds us of the Kantian attempt to see that reason works as .empirically real', however 'transcendentally ideal' it may be. But the difficulty is that despite our best efforts it goes on exercising its transcendent freedom, and that in a way not always prejudicial to the real interest of matter, unless of course the interest of matter be just to deny the freedom of the transcendent Inconscient or even half-conscient matter cannot judge what is of real interest 10 jt. A judge must rot be a party to the ongoings of what he is a judge of All judgement has to be dispassionate, which means that the judge qua judge stands outside these and is free so far True, such judges, with their active freedom, may do infinite harni, but that is because in that regard they have only the poner of freedom, not its dispassionateness Kant who is otherwise so much for keeping reason within empirical limits has yet con tended that when it is a question of practical reason it defits that control and is yet our best friend and guide in practical life. He recommends its control only in the theoretical field of science. The only drawback of his account of theoretical reason is what he has quite dogmatically insisted on similar restriction even for other uses of theoretical reason It the account ibat we have given till now of Advaita philosophy is all right-and we have tried to show that it is--the charge of dogmatism which kant brings to bear upon philosophers known as rationalists would thus recoil on him, provided the metapbysical is understood as dealing not with pure objects (relative or absolute ) but with pure consciousness (relative or absolute ) Indeed, his first Critique is itself an account of the behaviours of pure theoretical reason. If he has not called that account metaphysics, this is only because these behaviours he understands as mere (transcendental ) presuppositions (postulates ), not as existent But we have seen how the Advaitin would react to this position.
Pure consciousness, theoretical or practical and in Advaita Vedanta we are concerned with theoretical pure consciouness -is thus free of all material (objective) limitation Dialectical
