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Biography and Context a.
Early Years Rather little detail is known of Radhakrishnan's earliest childhood and education. Radhakrishnan rarely spoke about his personal life, and what he does reveal comes to us after several decades of reflection.
Radhakrishnan was born in Tirutani, Andhra Pradesh into a brahmin family, likely smarta in religious orientation.
Predominantly Hindu, Tirutani was a temple town and popular pilgrimage center, and Radhakrishnan's family were active participants in the devotional activities there.
InRadhakrishnan was sent to school in the nearby pilgrimage center of Tirupati, a town with a distinctively cosmopolitan flavor, drawing bhaktas from all parts of India.
It was there that the young Radhakrishnan first encountered non-Hindu missionaries and 19th century Christian theology with its impulse toward personal religious experience. The theology taught in the missionary school may have found resonance with the highly devotional activities connected with the nearby Tirumala temple, activities that Radhakrishnan undoubtedly would have witnessed taking place outside the school.
The shared emphasis on personal religious experience may have suggested to Radhakrishnan a common link between the religion of the missionaries and the religion practiced at the nearby Tirumala temple.
The mandate of the Mission was to preach the gospel, to publish vernacular tracts, and to educate the "heathen" masses.
It was here, as Robert Minor points out, that Radhakrishnan was "introduced to the Dutch Reform Theology, which emphasized a righteous God, unconditional grace, and election, and which criticized Hinduism as intellectually incoherent and ethically unsound.
Such activities were not inconsistent with the mandate of the Mission as they often served as incentives for conversion. In was in this atmosphere that Radhakrishnan encountered what would have appeared to him as crippling assaults on his Hindu sensibilities.
He also would have witnessed the positive contributions of the social programs undertaken by the Mission in the name of propagation of the Christian gospel. His experiences at Tirupati brought him into contact with Lutheran Christian missionaries whose theological emphasis on personal religious experience may have suggested to him a common ground between Christianity and his own religious heritage.
In Vellore, the presence of a systematic social gospel was intimately bound up with the religion of those who sought to censure Radhakrishnan's cultural norms and religious worldview. Radhakrishnan was married to his wife of over 50 years, Sivakamuamma, in while living in Vellore.
The couple went on to have six children: It is in this historical and hermeneutic contexts and with these experiences informing his worldview that Radhakrishnan encountered a resurgent Hinduism.
Specifically, Radhakrishnan encountered the writings of Swami Vivekananda and V. The Theosophical Society was also active in the South Arcot area at this time. The Theosophists not only applauded the ancient wisdom they claimed to have found in India, but were persistent advocates of a philosophical, spiritual, and scientific meeting of East and West.
Moreover, the Society's role in the Indian nationalist movement is evidenced by Annie Besant's involvement with the Indian National Congress. While Radhakrishnan does not speak of the Theosophists presence at this time, it is unlikely that he would have been unfamiliar with their views.
What Vivekananda, Savarkar, and Theosophy did bring to Radhakrishnan was a sense of cultural self-confidence and self-reliance. However, the affirmation Radhakrishnan received from this resurgence of Hinduism did not push Radhakrishnan to study philosophy nor to interpret his own religion.
It was only after Radhakrishnan's experiences at Madras Christian College that he began to put down in writing his own understanding of Hinduism. At this time Radhakrishnan's academic sensibilities lay with the physical sciences, and before beginning his MA degree in his interest appears to have been law.
Two key influences on Radhakrishnan at Madras Christian College left an indelible stamp on Radhakrishnan's sensibilities. First, it was here that Radhakrishnan was trained in European philosophy. Radhakrishnan was also introduced to the philosophical methods and theological views of his MA supervisor and most influential non-Indian mentor, Professor A.
Hogg was a Scottish Presbyterian missionary who was educated in the theology of Albrecht Ritschl and studied under the philosopher Andrew Seth Pringle-Pattison. As a student of Arthur Titius, himself a student of Albrecht Ritschl, Hogg adopted the Ritschlian distinction between religious value judgments, with their emphasis on subjective perception, and theoretical knowledge, which seeks to discover the nature of ultimate reality.
Religious value judgments give knowledge which is different from, though not necessarily opposed to, theoretical knowledge. For Ritschl, and subsequently for Titius and Hogg, this distinction led to the conclusion that doctrines and scriptures are records of personal insights and are therefore necessary for religious, and specifically Christian, faith.is and in to a was not you i of it the be he his but for are this that by on at they with which she or from had we will have an what been one if would who has her.
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