Science and the Indian Tradition: When Einstein Met Tagore (India in the Modern World (Numbered))
David L. Gosling
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This new text is a detailed study of an important process in modern Indian history. During the late nineteenth and early twentieth century, India experienced an intellectual renaissance, which owed as much to the influx of new ideas from the West as to traditional religious and cultural insights.
Gosling examines the effects of the introduction of Western science into India, and the relationship between Indian traditions of thought and secular Western scientific doctrine. He charts the early development of science in India, its role in the secularization of Indian society, and the subsequent reassertion, adaptation and rejection of traditional modes of thought. The beliefs of key Indian scientists, including Jagadish Chandra Bose, P.C. Roy and S.N. Bose are explored and the book goes on to reflect upon how individual scientists could still accept particular religious beliefs such as reincarnation, cosmology, miracles and prayer.
Science and the Indian Tradition gives an in-depth assessment of results of the introduction of Western science into India, and will be of interest to scholars of Indian history and those interested in the interaction between Western and Indian traditions of intellectual thought.
Vedntist stance based on Shankara and his followers. Thus the temple chrya is well-versed in Sanskrit and Shankara’s philosophy and is able to trace his lineage through several generations. But this may not be apparent at first sight, and the casual visitor would need to spend some time at the temple and be familiar with Hindi to appreciate the combination of popular devotionalism and more orthodox tradition. Shri Giri Raj Kishore Sharma is chrya of the Shri Madhav Ashram Hanuman temple (mandir)
ether, and the gradual unification of different branches of the physical sciences. We shall therefore consider European science from this perspective. Newton had been the first person to give serious consideration to the possibility of the existence of an ethereal substance through which light could be transmitted across a vacuum. In his Optics he drew a parallel between a medium which enables heat to cross a vacuum and one through which light could be reflected and refracted. But his ether was
encouraged P.C.Roy and J.C.Bose to believe that non-human life forms are capable of experiencing pleasure and pain. We considered four of these scientists in more detail. P.C.Roy attributed his chemical discoveries to intuition or anubhava, a term used in advaita Vednta, but also familiar to members of the Brahmo Samaj. J.C.Bose demonstrated the polarization of electromagnetic waves and researched parallels between the behaviour of metal coherers and plant and animal responses to external
Hawking, John Polkinghorne and Richard Dawkins. Dawkins is right to attack fundamentalist Christians and Muslims; this is a reaction against people who misuse religion and is legitimate criticism. In response we must come to a deeper and more authentic religion. In relation to the Einstein/Tagore discussion, Usama Hasan’s sympathies lay more with Tagore: Einstein seems not to grasp Tagore’s understanding about the mutual relationship between man as human being and Universal Man as the world.
mechanics was gradually being revised by figures such as Heisenberg and Schrödinger, and by Einstein himself, though along independent lines. In retrospective terms, this interchange between a poet and a physicist could be read as a sign of things to come. In later decades, with the gradual waning of Anglo-American positivism, physics, literature, poetry, religion, metaphysics and philosophy would be drawn out of their respective spheres of influence (and their mutual indifference) into various