Self-Knowledge as Non-Dual Awareness: A Comparative Study of Plotinus and Indian Advaita Philosophy

Self-Knowledge as Non-Dual Awareness: A Comparative Study of Plotinus and Indian Advaita Philosophy AbstractThe paper examines the problem of self-knowledge from the perspectives of Plotinus and the Indian Advaita (non-dual) school. Analyzing the subject-object relation, I show that according to both Plotinus and Advaita thinkers, full self-knowledge demands complete absence of otherness. Plotinus argues that if self-consciousness is divided into subject-object relation then one will know oneself as contemplated but not as contemplating (v.3.5) and no real self-knowledge obtains in this case. Śaṅkara, who constitutes an important representative of Advaita thought, points out that the self cannot know itself as an object because what is called an object to be known becomes established when it is separated from the self, the subject. I argue that at the level of the One, similar to the state of ātman consciousness in Advaita framework, the soul experiences itself in expansive non-dual consciousness. Lastly, I examine the role of non-duality as the foundation of knowledge. http://www.deepdyve.com/assets/images/DeepDyve-Logo-lg.png International Journal of the Platonic Tradition Brill

Self-Knowledge as Non-Dual Awareness: A Comparative Study of Plotinus and Indian Advaita Philosophy

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Publisher
Brill
Copyright
Copyright © Koninklijke Brill NV, Leiden, The Netherlands
ISSN
1872-5082
eISSN
1872-5473
DOI
10.1163/18725473-12341375
Publisher site
See Article on Publisher Site

Abstract

AbstractThe paper examines the problem of self-knowledge from the perspectives of Plotinus and the Indian Advaita (non-dual) school. Analyzing the subject-object relation, I show that according to both Plotinus and Advaita thinkers, full self-knowledge demands complete absence of otherness. Plotinus argues that if self-consciousness is divided into subject-object relation then one will know oneself as contemplated but not as contemplating (v.3.5) and no real self-knowledge obtains in this case. Śaṅkara, who constitutes an important representative of Advaita thought, points out that the self cannot know itself as an object because what is called an object to be known becomes established when it is separated from the self, the subject. I argue that at the level of the One, similar to the state of ātman consciousness in Advaita framework, the soul experiences itself in expansive non-dual consciousness. Lastly, I examine the role of non-duality as the foundation of knowledge.

Journal

International Journal of the Platonic TraditionBrill

Published: Nov 2, 2017

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