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mology and metaphysics expresses itself most clearly in his ethical theory as ethical objectivism. In fact, Radhakrishnan's idealism is nothing more and nothing less than his theory concerning objective reality of ethical ideals and spiritual values. According to Radhakrishnan, because spiritual values are constitutive of ultimate Reality, they appeal to us as ideals to be realized by our ethical or spiritual endeavours.
Unlike Radhakrishnan's epistemological realism, his ethical objectivism is not a theory left to be clearly worked out by us. Radhakrishnan himself has stated and argued for ethical objectivism in absolutely clear terms. We are, therefore, not required here to do anything more than to give some citations from Radhakrishnan which constitute the statement and argument for his ethical objectivism. Many such citations are spread over the pages in different books by Radhakrishnan. The following are considered as sufficient for our purpose:
"Any serious pursuit of ideas, any search after conviction, any adventure after virtue, arises from resources whose name is religion. The search of the mind for beauty, goodness and truth is the search for God...To do justly, to love beauty and to walk humbly with the spirit of truth is the highest religion." 14
"Truth, beauty and goodness are not subjective fancies but objective facts. They are not only ultimate values included in the purpose of the world but supreme realities. Their objectivity and sovereignty are sometimes brought out by calling them attributes of God."15
"The principles which we have to observe in our daily life and social relations are constituted by what is called dharma. It is truth's embodiment in life, and power to refashion our nature."1 6
"The rules of dharma are the mortal flesh of immortal ideas."17
Religious consciousness is not reducible to either intellectual or ethical or aesthetic activity or a sum of these. If it is an autonomous form of spiritual life which, while including these elements, yet transcends them."18
"Truth, beauty and goodness cease to be the supreme realities and become a part of the being and essence of God. From the eternal values we pass to a supporting mind in which they dwell. They thus acquire an objectivity and are not simply dependent on our individual minds."19
"As creator and saviour, God is transcendent to the true process, even as realisation is transcendent to progress. This internal transcendence of
