Hope Fitz

In this paper, I give examples of the similarities in thought which I have found in the works of philosophers and thinkers of ancient Greece and ancient India. Being a comparative philosopher, I have worked with both traditions for many years. In fact, the more I do research in both traditions, the more similarities I have found in various views or perspectives, beliefs and values.After briefly explaining some of the similarities, I argue that an ongoing exploration and comparison of these two great traditions can help humans to understand the origins of knowledge, especially philosophical knowledge, and that because the study involves both Western and non-Western traditions, it will require comparative philosophers to undertake the study. Furthermore, since the study will involve research concerning the two cultures, anthropologists, linguists, and some historians will also be needed in this undertaking

In this paper I argue that, for Nietzsche, the will to power is a kind of élan vital, i.e., vital impulse, force or drive. In living creatures, it is a drive to express their natures. In human beings, it is complex and must be developed in stages. The initial stages include becoming independent and striving for freedom of spirit and expression. Of the few that achieve the last stage, some will become the Übermensch or superior persons who will achieve great creative acts and in so doing enhance the capabilities of all humans. Nietzsche spoke as if he were one of the free spirits, but implicit in his writings is the idea that he is an exemplar of the Übermensch.

Ahimsa is an ancient concept that began in India about 3600 years ago. The roots of ahimsa are found in the Vedas, i.e., the sacred scriptures of the Hindu tradition. However, the concept spread to Jainis and then to Buddhism. It culminated in the thought and practice of Mahatma Gandhi. For Gandhi, the basic meaning of ahimsa was no harm to any living being by thought, word or deed and the greatest love (compassion) for all creatures. Given Gandhi's belief in and practice of ahimsa, one is able to achieve the 'softening the boundaries of the self'. This softening is necessary if one is to overcome the ego which is formed by the tight boundaries.

The thesis which I develop is that intuition is an integral process of the mind by which man can gain: intimations of relations within the phenomenal world; and, intimations of his relations to that which transcends the phenomenal world. ;The method by which I develop this thesis is a comparative study of what two notable philosophers have said about intuition. The philosophers are Sarvepalli Radhakrishnan and Martin Heidegger . Radhakrishnan was a Hindu, and Heidegger a German. Thus, their views represent an Eastern and a Western view of the subject. ;Based on a view of intuition which I find implicit in Radhakrishnan's writings, I take intuition to be an integral process of the mind which culminates in an act of insight. According to Radhakrishnan, the process is directed or intentional in that given a particular focus of concern, past and present experiences, which are related to the concern, are brought to bear upon that concern. Although it is clear to me that reason forms a part of the past experience which is brought to bear on a particular focus of concern, it forms no part of the act of insight which is the culmination of the integral process. ;Given Radhakrishnan's views regarding the use of intuition within the phenomenal world and what one scholar, writing about Radhakrishnan's views, said about the subject, it seems to me that by means of intuition, man can gain: penetrative insight into the structure of a situation or a problem; or creative insight into a chain of events or a series of logical transitions. ;I think that man has insights into structures ranging from the simple to the complex. Also, although creative insights are less common than the insights into structures, I think that is is clear that intuition is a common part of man's everyday life. ;I do not hold that man's insights constitute knowledge, i.e., nondiscursive knowledge. However, one can use reason to establish whether or not an insight is consistent with his understanding of the world. Also, I believe that a more developed form of intuition, i.e., integral insight, makes man aware of that which transcends his ability to know. ;Although Radhakrishnan and Heidegger had different views as to man's experience of the transcendent and the form thereof, they seemed to share the view that the transcendent is that which gives meaning, i.e., direction and purpose to one's life. ;It seems to me that direction is often given to man in the form of a direct or indirect message. An indirect message might be in the form of a symbol or an unspecified feeling. I think that man may gain a sense of purpose from the direction received. However, a lack of receptivity could spur a person to invent a purpose which may be at odds with the direction