Spinoza veel vergeleken met Shankara

Hoewel ik mijzelf in dit thema niet echt verdiep, wil ik in dit blog de geïnteresseerde wijzen op een onlangs op academia.edu gebracht artikel van

Shakuntala Gawde, "Monism of Shankara and Spinoza - a Comparative Study.' In: International Journal of Social Science and Humanities Research, Vol. 4, Issue 3, pp: (483-489), Month: July - September 2016 

This paper tries to study philosophical standpoints of Shankara and Spinoza in comparative manner. Though these two philosophers are from totally different cultures, their philosophical method has certain similarities. Eerder ook als PDF gbracht op www.researchpublish.com/

Een eerste blog waarin ik iets bijeenbracht over "[Hersteld] Boeddhisme, hindoeisme en interesse in Spinoza" dateert van 01-10-2008.

Sindsdien heb ik nog diverse blogs over boeddhisme & Spinoza gebracht. [U vindt ze wel...}

Een m.i. niet onaardig overzicht treffen we aan in

Melito Dcosta, "God of The Philosophers, is a God of Communion?"
"In this paper we shall dwell on the Brahman of Sankara, the Being of Spinoza and the Absolute mind of Hegel and illustrate the fundamental incapacity of relationship in the God of the philosophers. [Cf.]

Hier wijs ik nog graag op een hoofdstuk van  Tammy Nyden  

Tammy Nyden, "Shankara, Sântarakṣita and Spinoza." In: Marie-Louise Friquegnon & Noé Dinnerstein (eds.), Studies on Shântarakṣita’s Yogâcâra Madhyamaka. Global Scholarly Publications (2012)
Abstract: Baruch Spinoza, the seventeenth century Dutch rationalist, has always been seen as a bit of an anomaly within the Western tradition. His monism, unique conception of God as Nature, and ethical focus on human freedom or liberation has occasioned some comparisons with Asian philosophies. Unfortunately, almost all of these comparisons take the form of vague passing remarks within the context of a work or discussion with another philosophical focus. The reader is often left to wonder what the particular commonalties are and may even get the impression that such comparisons result from frustrations in placing certain Spinozistic views within the European tradition, rather than concrete affinities with various Asian traditions. This is unfortunate, as it would be beneficial to see how a Western philosopher might approach the fundamentally ‘Eastern’ philosophical problem of human liberation and the nature of the self. In the following, I will argue that Spinoza provides a decidedly Western answer to this problem and that his answer may be viewed as a middle ground between Sankara's Advaita Vedantic approach and Santaraksita's Vajrayana Buddhist approach. [op Philpapers]


Zo vinden we in de Engelse wikipedia-pagina over Spinozism [zie voor de noten de betreffende pagina]:
"Similarities between Spinoza's philosophy and Eastern philosophical traditions have been discussed by many authorities. The 19th-century German Sanskritist Theodore Goldstücker was one of the early figures to notice the similarities between Spinoza's religious conceptions and the Vedanta tradition of India, writing that Spinoza's thought was "... a western system of philosophy which occupies a foremost rank amongst the philosophies of all nations and ages, and which is so exact a representation of the ideas of the Vedanta, that we might have suspected its founder to have borrowed the fundamental principles of his system from the Hindus, did his biography not satisfy us that he was wholly unacquainted with their doctrines... We mean the philosophy of Spinoza, a man whose very life is a picture of that moral purity and intellectual indifference to the transitory charms of this world, which is the constant longing of the true Vedanta philosopher... comparing the fundamental ideas of both we should have no difficulty in proving that, had Spinoza been a Hindu, his system would in all probability mark a last phase of the Vedanta philosophy."

It has been said that Spinozism is similar to the Hindu doctrines of Samkhya and Yoga. Though within the various existing Indian traditions there exist many traditions which astonishingly had such similar doctrines from ages, out of which most similar and well known are the Kashmiri Shaivism and Nath tradition, apart from already existing Samkhya and Yoga.

Max Muller, in his lectures [Three Lectures on the Vedanta Philosophy. F. Max Muller. Kessinger Publishing, 2003. p123], noted the striking similarities between Vedanta and the system of Spinoza, saying "the Brahman, as conceived in the Upanishads and defined by Sankara, is clearly the same as Spinoza's 'Substantia'." Helena Blavatsky, a founder of the Theosophical Society also compared Spinoza's religious thought to Vedanta, writing in an unfinished essay "As to Spinoza's Deity – natura naturans – conceived in his attributes simply and alone; and the same Deity – as natura naturata or as conceived in the endless series of modifications or correlations, the direct outflowing results from the properties of these attributes, it is the Vedantic Deity pure and simple." 


Meer informatie over Shankara (zonder vergelijking mat Spinoza) bij Aditya Thakur, "Just A Handful Of Hindus Know Adi Shankaracharya Revived Their Religion." [cf.]