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3.1 INTRODUCTION :
In ethics, the view that we apprehend moral truths direct by a special faculty
analogous to sense perception. More generally this is supposed to be an aspect of
the faculty by which we apprehend all apriori truths.1 Mind does not function in
fraction. It has validity in aesthetic sensibility. Both are complementary; for aesthetic,
knowledge is supplied by intuitive experience. Intuitive knowledge is real, it
penetrates deep into the heart of reality. According to Dr. Radhakrishnan the real
is the sole base that is not in space and time, neither it is universal.2
According to Bergson intellect and intuition are two sources of moral and
religious consciousness. In his book The Sources of Morality and Religion he
indicates that intuition is not natural but the outcome of the laborious efforts, but
he hardly specifies efforts. Intuition, therefore varies according to efforts put by
the individuals.
Intellect is useful for action, the knowledge that helps inventing a tool,
thereby controlling environment. Intellect is useful for action that ultimately begets
culture. Both intellect and intuitive knowledge are justified. But intuitive knowledge
lies beyond intellectual knowledge. They are not contrary to each other but rather
complementary. Intuition too has an itellectual side. Therefore the distinction
The word intelligentsia was first used by the Russian revolutionary in 1917.
The Hindu thinkers believe that there is certainly something beyond understanding
by which man can be at least conscious of his personal self and that can be
philosophically termed as intuition. One cannot take an outward view of it. It is
something inner that can be owned by the sheer in practices. One of the
characteristics of the Indian philosophy is that it lays emphasis on wisdom that
comes out of ones inner self. The knowledge of self is possible only through
intuition. Dr. Radhakrishnan says that in intuitive apprehension we become one
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with truth and one with the object of knowledge. The object seen, however, is the
inseparable part of the self.
the essence of things i.e. to understand them not in their general aspect as the
scientists do, but so to say as God does from within, we need the higher grade
of knowledge............ 6. So intuition is an important means of knowing the highest
reality which cannot be apprehended by any other means.
Dr. Radhakrishnan says that it would be correct to call his philosophy by the
name Integral Experience. Prof. C.E.M. Joad in his book Counter-Attack from
synthetic philosopher and conceives that there are different grades of consciousness
and ways of knowing. Knowledge is scientific, mathematical, realistic, rational and
also extends axioms and values to intuitions.
thing-in-itself and the real in its native individuality. We get in it the vision of truth
and direct immediate perception. After we have acquired the discipline of intellect,
intuition begins to unfold in us. By such an emergence of intuitive consciousness
nature of the reality is fully manifested in intuition and one becomes free from
speculative intellect as well as past impressions. There are three ways of knowing
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The sense experiences give us the knowledge of sensible qualities of object.
The data serve as the subject matter of natural science which give the conceptual
structure to describe them. Intellect gives us the logical knowledge based on the
dense material. The data are analysed, synthesized and developed into conceptual
knowledge. The knowledge so derived is indirect, conceptual and symbolic. These
a higher consciousness. A higher unity in which thought, feeling and volition are
blended into a whole. Intuition comprehends the entire nature of reality. Dr.
Radhakrishnan agrees with Bradley. He says that we can form the general idea of
intelligence for practical ends. Western Philosophy insists that the intellectual
method is the organ of knowing the Ultimate Reality. This is the determining
advocates of this method since philosophy is concerned with thinking reason alone
is the final test of knowledge. From the Socratic insistence on the concept to
Russells Mathematical Logic, the History of western thoughts has been a supreme
illustration of the primacy of the logical. Rationalism is deed in our bones, and we
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feel secure about scientific knowledge and skeptical about religious faith.
The life force evolves intellect as an instrument for the practical control of
the environment. Intellect is useful for action. It is the tool- making faculty by
means of which life fashions inanimate matter into instruments for the extension
of its own power.
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Intellect is a finite and limited principle of knowledge. It cannot perceive
the reality in itself. As it does not perceive the truth, it invents theories and awaits
confirmation. Intellect gives us partial knowledge of the relations, symbol and
characteristics of a thing, but it does not comprehend the truth. Each knowledge
increases with experience. Intuition gives us profound consciousness of reality.
Intellect does not impart knowledge of reality. It is valid only so long the
intuition does not manifest in us. Dr. Radhakrishnan says that logical knowledge
is non-knowledge, avidya and valid only till intuition arises. Intuition is experienced,
and gets back to the primeval spirit in us from which our intellect and senses are
derived. The more deeply we advance and penetrate, the more the intellect gives
way to the universal and infinite consciousness viz. intuition. We get back to the
source of intellect, the supreme consciousness. The intuitive consciousness is the
totality of vision.To quote Dr. Radhakrishnan: It is the wisdom gained by the whole
spirit which is above any fragment thereof, be it feeling or intellect. The whole life
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The intellect is one and continuous with intuition. The intellect advances and
ultimately consummates itself in the latter. Intuition is supra rational and it is not
irrational. One becomes more and more rational when advances towards intuition.
Dr. Radhakrishanan observes: Intuitive knowledge is not non-rational; it is only
non-conceptual. It is rational intuition in which both immediacy and mediacy are
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comprehended.
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Hegel in his dialectical method lays much stress on reason to make it organic
to reality and completely denies the importance of feeling and willing - the two
faculties of mind. But being the method of analysis only intellectual method cannot
supply the materials of knowledge. An exact explanation like mathematical laws are
not possible in philosophy; further philosophy is an explanation of fact and values
based on real experience. Thus if intellect is taken as the only method of philosophy
it would lose all its richness, flexibility and concreteness. It becomes rigid, abstract
and static and there would be no distinction between mathematics and philosophy.
Therefore the anti- intellectualist philosophers have rejected intellect as an
instrument of metaphysical enquiry levelling criticisms against it.
In the Upani^ads it is stated that the Ultimate Reality is beyond the reach of
resoning or discourse. Intellect or reason is limited in its approach to the realization
of the ultimate values of life. This inadequacy of intellectual knowledge is found
in the intuitive development of knowledge which limits the intellectual knowledge
and cannot reach the root of a thing nor can attain the whole.
According to the extreme supporters of intuition intellect is completely
unimportant or destructive. But Bradley, Bergson and Lossky are some of the
philosophers who lay some philosophical importance to intellect.
According to Bradley intellect is a falsification of the real 10 by breaking
up the non-rational unity of reality into relational differences.
Eminenet thinker Gentile holds that intellect being a passive receiver or
spectator, fails to grasp the reality. The passive intellect and the independent object
are both abstractions and false.''
Criticisms are levelled against intellect in Indian Philosophy also. The
condemnation of reasoning or tarka is as old as the Upanisads which placed the
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Ultimate Reality entirely beyond the limit of reasoning and argumentation, Samkara
repeatedly asserts that discursive intellect cannot grasp reality. Brahman can not
become the object of perception, as it has no form and it does not land itself to
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inference and other means, as it has no characteristic marks. He maintains that
reasoning as it depends on individuals has no solid foundation. Arguments held
valid by some, may be proved fallacious by others. Reasoning, in so far as it is
independent of authoritative revelation has nothing to check its hastiness and
consequently a reasoned conclusion cannot be placed above the risk of refutation
by a logician. It is, therefore only logical quibbling that is condemned by Samkara.
We can not question the validity of intellect in the phenomenon world.
Dr. Radhakrishnan is seemed to be influenced by the attitude of Samkara. In
/ _
Sunyavada Nagarjuna shows the absurdity of dogmatic and rationalistic view of
reality. By exposing the hollowness of their logic and the self contradictory
consequence of their assumptions, Nagarjuna wanted to disprove the calm of reason
to apprehend reality.
of other thinkers. His criticism of intellect is not the total denial of it; but he only
tries to show the limits of its scope. Dr. Radhakrishnan never denies the significance
of intellect; his integral experience also includes reason or intellect.
A noted advocate of intusionism Bergson also holds the view that intellectual
analysis is useful only in science and in our day-to-day life which only goes round
the reality but cannot grasp the reality which according to him is an ever mobile
Elan-Vital. He says that intellect does not give us split sunset which has its own
beauty, but a conceptual notion that it has qualities of gold, light etc.
applicable only in the empirical field where the duality between the subject
thought, beyond the clash of oppositions......... If we are to reach the real where
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mans existence and divine being concide.
Intellect in its very attempt to know reality separates the that from the
what. But to know the reality in its unique unity and synthesis if any could be made
by intellect to unite the that to the what. However, the original unique unity of
thinking.
Bradley also maintains the same view in his distinction between the that
and the what. According to Bradley in making a judgement upon anything the
predicate is separated from the subject. A distinction is always made between that
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and what. Thus the very essence of thought - reflection lies in the mental separation
of that from what. Thought is limited in the approach of realizing the notion of
reality for the reason it is wide. The what may extend it but can never embrace the
reality. Thought lives in the distinction between the reality o f that and the abstract
character of what. Thought in its actual process and results cannot transcend the
dualism o f that and the what'5.
under the forms of space, time and causality, but the real is beyond these.
While containing space, it is not spatial, while including time, it transcends
time, while it has a causality bound system of nature within it, it is not subject
Bradley also holds that logical thought is the relational way of explaining
thing; but reality which is an unrelated whole of experience cannot be conceived in
a relational form. Intellect instead of apprehending reality is merged in the
In its progressive march intellect may help us to clear the distinction between
right and wrong by removing obstacles caused by error and thus makes us ensure
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about the commitment of errors and mistakes by the discursive knowledge. But it
fails to enter into the heart of the reality. So it can be taken as a means of knowledge
and never as the end in itself.
The aspiration of the human life - the realization of reality is possible when
intellectual function will be combined with the functions of other two faculties of
feeling and willing. To quote Dr. Radhakrishnan : All the aspirations of the
human mind, its intellectual demons, the emotional desires, volitional ideas are
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there realized.
But Dr. Radhakrishnan has not totally rejected intellect; rather he has taken
knowledge by the pragmatic outlook helps us to serve our practical interest to act
on our environment to do things and to predict and control them; but fails to give
be brought to practice.
removing the shadows caused by errors and illusions. Though it is not a way of
knowing things it is a way of arranging, correcting, regulating and systematizing
thought. It is a way to knowledge or truth but cannot achieve the wisdom where the
In this regard Dr. Radhakrishnan has criticized Hegel for the reason that intuition
antagonistic to intellect too. Intuition transcends thought but does not negate it.
and intellect. In other words in his criticism of intellect it is the misuse of thought
intellectualist. Thought may give an idea of reality but an idea of reality is not
reality itself. Manana or deliberation is an essential step for the rise of true
intuition. Dr. Radhakrishnan says that philosophy is not matter of dialectic and
rigorious exercise of intellect must precede the highest experience. The role of
intellect has never been nullified by Dr. Radhkrishnan. He says : Intellect is not
merely repetitory but also constructive and creative. It can create novelties and
understand novelties, for they are not only differences but also identity in
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difference. So intellect plays a role even in the apprehension of the Ultimate
Reality. It gives us a symbolic knowledge of the reality. Intellectual discipline is a
precondition for the intuitive grasp of reality. Our intellectual efforts consist of
intertwining of conceptual thought and intuitive insight as Ruth Reyna observes : In
his emphasis upon intuition as the means by which the individual certifies the
Supreme as Real and One, Radhakrishnan does not intend to invalidate the intellect
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but only to supplement it.
of intuition as follows.
object-in-itself with its attributes and qualities. Intuition reveals the nature of reality,
the truth of things. It gives us the experience of things as they are as unique
individuals.
higher consciousness requires the discipline of mind and constant culture of will.
By the purification of will, emotion and thought we arrive at a calm and tranquil
mind.
done. At the third stage there is the leap or jump into illumination, a vision, a flash
of insight and an immediate order of thinking. It transcends reason. Intuition gives
comes the light or illumination. It is because of this leap into intuitive consciousness
that it becomes imperative to link reason with the perceived truths. The data of
consciousness. When the duality between the subject and the object culminates in
state of consciousness and not merely a definition of the object. Dr. Radhakrishnan
says that Intuitive knowledge arises from an intimate fusion of mind with reality.
It is awareness of the truth of things by identity. We become one with the truth, one
with the object of knowledge. The object is seen not as an object out side the self,
establishes identity with the known. The mind is aware not only of the object but
renders service as the data of reasoning. It carries its own guarantee of authenticity
within itself. The basis of reason is intuition. Just as we cannot distrust mathematics
simply because its premises are not demonstrated we cannot disbelieve intuition
because of the absence of the chain of syllogistic reasoning in it. Dr. Radhakrishnan
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holds that the experience is felt as the nature of a discovery or a revelation, not
a mere conjecture or a creation. The knowledge so revealed has an immediate and
intuitive certainty transcending any which mere reason can reach.
dedicated love, the flashes of intuition come to the mind. It is very difficult to give
a rational proof for such an experience. Dr. Radhakrishnan says: It is self established
(Svatahsiddha), self evidencing (Svasamvedya), self luminous (Svayamprakasly). It
does not argue or explain but it knows and is. It is beyond the bounds of proof and
touches completeness. It comes with a constraint that brooks no denial. It is pure
comprehension, entire significance, complete validity. 25 The seer has intuitive
certainty of the experience which transcends reason. The seers, Buddha, Christ,
Dante, Theresa and others speak of divine presence of experience. When a man
returns to his normal consciousness from his mystic experience he has abiding
certitude and conviction. As our experiences have intrinsic validity there can be no
question of truth and falsehood. Such experiences are not required to cohere or
correspond with anything external in world.
Intuition has always the character of revelation. We neither have the intuitive
experience at our command nor can retain its experience at our will. Its descent is
sometimes unexpected. Because such experiences are received at rare intervals in
an unprecedented manner; they have the character of revelation. Those who receive
this experience are the chosen beings of God. Only those persons who are chosen
There are many types of intuition viz ethical, aesthetic, logical, scientific
and religious. Religious intuition is the highest of all types. Dr. Radhakrishnan says
that the religious intuition is an all-comprehending one, covering the whole of life.
While the spirit in man fulfils itself in many ways, it is most completely fulfilled
in the religious life. Religious intuition reveals the vision of God. We experience
infinite consciousness, power and blessedness. The spirit in man fulfils itself in the
communion with God. The divine consciousness, omnipotence, joy and blessedness
exalt an individuals entire being. According to Dr. Radhakrishnan while every genius
is in his own way a pioneer of the evolution of spirit, in the religious genius, we
have a simultaneous exaltation of the different powers of the inward life. He
combines most or all of the superiorities and intensities, imaginative vision,
intellectual strength and practical power,
The individual self gets identified with God in religious experiences and
realizes the supreme state of life. When man realizes union with God, a spiritual
conversion or rebirth takes place in him. The experience of omniscience,
omnipotence and joy totally transforms man in his fullness. He becomes a spiritual
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man with all his powers exalted to the highest degree. God is revealed to him more
than others. Intuitive consciousness is identical with Brahman. To know that Supreme
Brahman is to become that Brahman. The seers reborn into spirituality at the moment
get intuitions of the Divine. Dr. Radhakrishnan maintains that these souls are men
transfigured and rendered new whose every power is raised to its highest extent.
In them the universality finds its expression and God manifests Himself more than
in others.
in sensible terms. Concepts can neither explain nor describe it. The vision of God
is too great for words to describe. The experience is non-sensuous and cannot be
in the utterances of seers. Intuitions are also mediated by the psychological structure
of an individual. The seers of different religions perceive different gods, deities or
belief. St. Theresa recognizes the revelation of trinity which could not have been
possible if she had not read about trinity before. St. Paul hears the voice of Jesus
on the Damascus road evidently because he learnt about Jesus prior to his vision.
When our soul is in contact with the mighty spiritual power by consciousness and
bliss we experience the truth immediately. The spiritual experience is always mixed
between reason, intuition in the special sense. Intuition implies a unity between the
knowledge by coincidence or Identity. This involves two things- (1) The reality
with which unity is attained and (2) The degree of unity. Knowledge in any form is
due to intuition. It is seemed that all intuition is unity. J.G.Arapura holds : Sense
perception, reason and mystical experience represent the various degrees of unity.28
Again the generic concept of intuition as distinct from the specialized concept
can be applied as the binding factor in all the three. For, only on account of it the
three forms of knowledge - reason, intuition and mystical experience can be
directed towards one another.
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To quote Arapura: M Stands for mystical intuition, I for specialized intuition,
that is, intuition of feeling and R for rational intuition. The extended line MIR is
to be regarded as an expansion, or analytical representation of I, which is generic
intuition being potentially the same as integral experience. Integral experience in
the specialized sense is the same as mystical experience (M). This is the outline
of the methodological procedure that can be detected as implicitly operative in
Radhakrishnans thought. 30
mind with reality. 31 It is called Saksatkara or direct meeting with the reality. In
Reality is an ultimate spiritual principle of life. This can be done only in intuitive
realization. To quote Arapura : Intuition is as strong as life from whose soul it
springs. 32 Intuition pierces through the veil of ignorance and the individual realizes
his true identity. By intuition one can realize the true nature of self. This knowing
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Thus intuition is regarded by Dr. Radhakrishnan as identity of subject with
the object where the subject becomes one with the object and differs from empirical
knowledge where there is always a duality between the subject and the object.
According to Dr. Radhakrishnan intuition' into which all the aspects of mind are
cultivated is a revelation of the whole spirit. He says : In the experience itself the
self is wholly integrated and is, therefore, both the knower and the known. 33
Neither sense perception nor intellect is exempted from the pervasive power
of intuition. They are linked up with each other and ultimately merged in the
integrated self. Dr. Radhakrishnan has used intuition in different senses the
culmination of all of which are found in integral experience.
movement which progresses to mystical intuition by which one can experience the
by which one can transcend the intellectual distinctions in the intuitive reality and
and mystical experiences are found to represent the various degrees of unity. The
unities established by the rational intuition and intuition of feeling are taken as
Thus the relation between empirical and mystical intuition is found by him as the
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Unity found in the order of feeling is a psychological unity while logical
unity entails in the second form of rational intuition and the ultimate spiritual unity
two. Dr. Radhakrishnan holds : The realization of this undivided unitary life from
which the intellect and emotion, imagination and interest arise is the essence of the
spiritual life . 35
by him as the basis of all these. Dr. Radhakrishnan in this respect never regarded
intellectual definition and analysis. Intellect is used to test the validity of intuition
and to communicate them to others. While intuitive experience carries within the
The relation between intuition and intellect can be clearly understood from
Complete realization o f life and the realization o f the whole spirit is found
in the intuitive experience. The true goal o f intuitive experience is found in mystical
intuition and integral experience centres round it. Mystical intuition is presupposed
conscious stage beyond the limit o f finite human consciousness. The occurrence
o f mystical intuition in supra conscious level shows the uniqueness and thus
distinguishes itself from other forms o f intuition which occur in ordinary level o f
consciousness. The moments o f mystic vision are transitory that cannot be grasped.
we try to know it. It is a state o f experience which is beyond description but can
only be felt. Thus it should not be confused with the other functions o f the mind.
By its unique autonom ous nature it functions independently, unifying all values
elements o f reason, feeling and intuition are not taken by Dr. Radhakrishnan as
steps leading to absolute knowledge but these are taken by him as the very constitutive
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Mystical intuition is regarded as the heart of Integral Experience where a
synthesis of it is found with all other faculties of mind. It is the ultimate experience
which maintains an integral unity of the whole by determining the identity of the
parts. In this stage of experience the self is absorbed in the Ultimate Reality and
realizes its identity with the Ultimate Reality and here the significance of
We are thus having a unity of the Infinite and the Finite which is reconciled
in the spiritual reality and is the highest Ultimate Reality in Dr. Radhakrishnans
thought.
found; rather to maintain its uniqueness it becomes discontinuous with other faculties
of mind. Thus mystical intuition though centres round the Integral Experience
supersedes all other forms of intuition. But this abstract notion of mystical intuition
mystical intuition along with other forms are culminated in the comprehensive
Whole of Integral Experience and thus differs from religious mysticism which
knowledge or Joy. It is a positive feeling of calm and confidence, Joy and strength
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in the midst of outward pain and defeat, loss and frustration.
this life by the realization of spirit in its true identity with the spiritual self. It is
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a state where the minds stress and strains of the embodied state are ceased for
ever. A perfect inner peace in coherence with the outward world is brought here.
By the realization of ones identity with the spiritual self, one realizes its true
identification with the universal self where the presence of same spirit is felt in all
minds. Thus the ancient concept o f Jivan Mukti is interpreted by Dr. Radhakrishnan
in his own way as integral experience.
state of feeling and identification with eternal reality. For Dr. Radhakrishnan it is
is transfonned into the integral self. Intuition dealing with the appearances gives us
The realization of the integrated unitary self is the essence of spiritual life
which is the main theme of Dr.Radhakrishnans philosophy. It is in integral knowing
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that the spirit in man reaches its highest development.
or Moksa.
f
encourages the path o f practice in religious field; for religion shows us the spiritual
path. Though the influence o f religious outlook is found present in all only a few
can attain it. It is divine insight present in all persons. But only a few specially
gifted ones could realize it. Since intuitive experience are not always given but
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only at rare intervals, they possess the charater o f revelation.
that the glory o f spiritual life is inexplicable and beyond the reach o f speech and
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mind.
speculative theorisation on its part. As soon as, we quieten our mind and try to
meditate on our own being we could discover the divine centre o f our consciousness.
This divine consciousness is not other than ones realization o f who am T and T
reason have nothing to do anything with this experience. This is practicable realization
o f non-dualism o f subject and object or I and That. Here lies the importance o f
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3.4 RELATION BETWEEN INTELLECT AND INTUITION :
(a) The East lays emphasis on the development of the powers of intuition and
the West on the critical faculty of intelligence.
(b) Philosophy can be seen in common with sciences, but it diffuses science in
certain ways. Both science and philosophy have common interest in the
intellectual pursuits. Yet philosophy is much towards intuition. If all
knowledge were of the scientific type the contemporary challenge to religion
would have been final. The validity of intellectual knowledge cannot be
questioned. But question can be raised about reality of intuitive knowledge
and the condition of its validity. The western mind lays great stress on
science, logic and humanism. Still there are something more interior to
intellect beyond its superficial discernible aspects or beyond logical argument
and proof and that is what philosophy is after.
(d) In intellectual knowledge there always remains the distinction between the
subject and the object. The contact is always mediated by sense perception.
The consciousness of a thing and its being remained distinct. For the intellect
process, but the most direct and penetrating examination possible to the
human mind.
(e) Intellect does not impart knowledge of reality. It is valid only so long the
intuition does not manifest in us. Dr. Radhakrishnan thinks that logical
knowledge is non-knowledge, avidya, valid only till intuition arises. Intuition
is experienced when we break down the shell of our private, egoistic existence
and get back to the primeval spirit in us from which our intellect and our
sense are derived. The more deeply we advance and penetrate, the more the
intellect gives way to the universal and infinite consciousness viz. intuition.
(f) The intellect is one and continuous with intuition. The former advances and
ultimately consummates itself in the latter. Intuition is not irrational but
supra rational. When we become more and more rational we advance towards
intuition. Intuitive knowledge is not non-rational; it is only non-conceptual.
It is rational intuition in which both immediacy and mediacy are
comprehended.
Dr. Radhakrishnan further points out the relation between the two to the
following extent.
3. Intuition is the final and supreme knowledge, whereas the intellect grows
and develops from error to truth.
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experience. The different grades of consciousness consummate in intuition. There
is the spiritual unity in intuitive experience. The knowledge gained by insight has
the unity of sense and reason.
knowledge grows and develops till it finally culminates in the self-existent knowledge.
Both intuition and intellect belong to the self. When the whole self reacts
in contact with the reality only partially. When the entire self comes in contact with
the object there is a profound, deep, inner and full knowledge o f the object.
Dr. Radhakrishnan observes : Both intellect and intuition belong to the self. While
the fonner involves a specialized part, the latter employs the whole self. The two
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are synthesized in the self and their activities are interdependent. Again intuition
Perception, emotion and will fuse together in one unitary consciousness. To quote
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Dr. Radhakrishnan : In it we think more profoundly, feel more deeply, and see
more truly. We see, feel and become in obedience to our whole nature, and not
erect walls of their temples, churches, mosques and traditions. When the barriers
of walls are broken down they think that their religion is being demolished. The
intellectual man regards forms as final. The followers of such a religion believe in
But the seers do not follow the different systems of dogma. They experience
the godhead in their lonely pilgrimage. They want a living contact with God. The
true religion is not one based on logical argument and proof. It is a system of
insight or religious experience. All religions are based on the revelations of the
relation between intellect and intuition from certain angles. He refuses to associate
not opposed to intellect. Dr. Radhakrishnan explaining the relationship between the
two says that intuition which ignores intellect is useless. Intellect and intuition are
compatible with each other. He even goes a step further and claims that intuition
our thinking.
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Thus we see that Dr.Radhakrishnan has rejected the view that intellect is
opposed to intuition. Let us now try to have a more detailed understanding of
Dr. Radhakrishnans view regarding the relation between intellect and intuition.
According to him there are three ways of knowing. These are as follows.
(a) The first is sense experience. Sense experience gives us the knowledge of
the sensible qualities of the external world.
the processes of analysis and synthesis are employed. The data supplied to
object and its working. According to Dr. Radhakrishnan both sense knowledge
(c) The third way of knowing is intuition. In intuition the difference between the
knower and the known is completely lost. Here to the known, the reality is
the reality. In intuition thus the knower is absent.
various philosophers Dr. Radhakrishnan wants to establish the point that intuition is
not opposed to intellect. Intuition is direct and immediate. We do not find here any
distinction between the knower and the known. But in intellect this distinction is
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always present. In one sense intuition does not cancel but goes beyond it. While
discussing the relationship between intellect and intuition Dr. Radhakrishnan points
out that the root principles of our life and thought are not derived from intellect
or sense perception. They are ultimately derived from intuition. He says that from
the point of view of intellectual cognition it is a mere hypothesis that the realms
of nature and spirit, existence and value are not apposed to each other. But in
contrast, from the point of view of intuitive awareness it is a fact that they are not
opposed to each other. Dr. Radhakrishnan appears to have supported the self-evidence
theory of truth. He maintains that if all knowledge is dependent for its validity on
on another knowledge for its validity then the second knowledge will be dependent
on a third knowledge and so on. As a result there will an infinite regress. If we are
to avoid this infinite regress then we are to assume that some knowledge is
intellect we come across the partial truths of the divided mind. But in intuition we
Dr. Radhakrishnan says that if all our knowledge were of an intuitive character
then there would be no need for logical test. In intuitive knowledge the unity
between the knower and the known would be complete. But in case of intellectual
knowledge this completeness is differently observed. In intellectual knowledge
Both intuition and intellect have their distinct functions. Dr. Radhakrishnan
therefore rejects the view that intuition is opposed to the intellect. Intellect and
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intuition have their distinct purposes. The intellect has a practical role. It enables
us to know the conditions o f the world in which we live and to control them for
our ends. But intuition is beyond such utilitarian considerations. Intuition involves
latter does not cancel the former. On the other hand if an intuition cancels intellect
Need o f intuition in philosophy therefore cannot be ruled out; for all human thoughts
born o f the deepest experiences o f the soul which Dr. Radhakrishnan emphasizes
most.
Noted thinker Theophrastus holds that if all knowledge depends for its validity
another. It is difficult to believe that knowledge is not true. S elf knowledge is self
co n ceptual. A t the same time philosophy does not overlook the other side i.e. the
intuitive side. As a matter o f fact we have throughout out life the intuitive and
intellectual sides at works. Dr. Radhakrishnan illustrates that even in pure mathematics
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where the conclusion is not evident until the data are brought together and set forth
in logical sequence; there is an element of intuition.
Intuition and intellect are not exclusive. Intellectual process are more useful
in the observation and description of things and relationships between them. Intution
gives us an idea of the whole where as intellect provides analysis of the parts. Yet
there is an apparent union between them. Intuition gives the objects in itself while
intellect details its relationship. Intuition asserts uniqueness of the objects but
intellect tells of the qualities of the objects.
literature and religion. Science has objective approach and it ignores subjective
aspects.
the mode of production and its immediate consequence. Dr. Radhakrishnan asserts
that history does not take into consideration only economic factors and its
paraphernalia of production and consumption. History is a plan of spiritual
be shown that the general character of the universe is quite consistent with this
intuited certainty of God. It is the only way by which religious truth can be
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recommended to the large majority of people. This is the way one can defend
himself from uncriticised intuition and dogmatism.
rational effort. The intuitive elements are present even in scientific cognition. In
Dr. Radhakrishnans observation there is a complete fusion of the subject and the
object. In order to explain this fusion he states an excellent illustration - when the
camera takes the place of human observation it is the observer who has to fix it in
the position. If at any stage the observer is careless or prejudiced the whole process
becomes a failure. Science being a valid form of knowledge is actually the product
of intuitive knowledge.
the four types of yoga of stretching knowledge as the path to liberation. Intuition
is a form of immediate knowledge. Intuitive knowledge can be mediated through
intellectual analysis. This analysis is the function of philosophy that consists of
classification of demonstrable knowledge.
To sum up, intellect and intuition are two ways of apprehending reality.
is a form of uninferred knowledge. Both the views can be held separately yet they
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NOTES AND REFERENCES
1. David Crystal (ed.) - Intuitionism in The new Penguine Encyclopeadia 2003 P. 776
2. S.P. D ubey-The Metaphysics o f Spirit (ed) P.123.
3. Wildom Carr - The Philosophy o f Croce (1917) P.59.
4. S.Radhakrishnan - An Idealist View o f Life. (Collected and translated into English from the
Assamese rendering named as Ji vanar Adarshabad. Original - An Idealist View of Life) P. 115.
8. Ibid. P.147.
9. Ibid. P.153.
10. Ibid. P.106.
23. Ruth Reyna - The Concept o f Maya from the Vedas to the 20"' century. P.61.
24. Radhakrishnan -Indian Philosophy. Vol. - 1P. 179. (8th Impression. 1966)
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27. Ibid P. 93.
28. J.G. Arapura -Radhakrishnan and Integral Experience. P. 67.
29. Ibid. P.793.
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