Daniel Raveh's Daya Krishna and Indian Philosophy.
Daniel Raveh's Daya Krishna and Indian Philosophy.Here, he zooms in on the Western picture that projects the West as rational, India as spiritual, or, to borrow a metaphor from Karl Popper (even though Popper used it in a totally different context in his famous Arthur Holly Compton Lecture, 1965), the West and India as “clocks” and “clouds,” respectively. DK smashes this stigma by highlighting non-religious strands, texts, and thinkers in Indian philosophy, and by pointing out religious or spiritual elements in Western (Greek, European) philosophy. His emphasis on the non-religiousness of Indian philosophy finds expression in his extensive writing on Indian philosophy of language; for instance, in his monograph The Nyāya Sūtras: A New Commentary on an Old Text, and on Indian social and political philosophy, for example, in his major work “Classical Indian Thought about Man, Society and Polity” (1996) […] He shoots his arrows at the myth about rationality as the core of the Western civilization. Western philosophy—this myth, narrative, or agenda-driven picture implies—begins with the pre-Socratic “everything is ______” (water, air, or apeiron). The abstractization “everything” is perceived as the first instance of philosophical thinking, to be followed by Socrates/Plato, Aristotle, and Descartes. Yes, Aristotle and then Descartes: a gap of two millennia between these great philosophers is leaped over with a blink.