The document discusses Indian philosopher Sarvepalli Radhakrishnan's concept of emergent evolution as it relates to developing one's identity within an intercultural context. Radhakrishnan believed that humanity's advancement involves a return to a more spiritual outlook. His model of emergent evolution outlines how negative impulses diminish, creative ideas flourish, and authentic identity matures as we overcome attachments like clinging, craving, resistance, expertise, identification and dualism. This allows our perspective, understanding, awareness, worldview and consciousness to heighten and expand integrally.

1. 1
Identity
within
an
Inter-­‐cultural
Context:
Examining
One’s
Ever-­‐Expanding
Sense
of
Self
J.K.K.
Herndon
jkkherndon@gmail.com
I.C.P.R.
Seminar
“Being
Human
in
Multi-­‐Cultural
Traditions”
Andhra
University,
Dept.
of
Philosophy
29-­‐31
March
2016
One
of
the
most
beautiful
and
truly
universal
prayers
ever
uttered
can
be
found
in
the
Holy
Bible
within
St.
Paul’s
Epistle
to
the
Ephesians.1
As
a
centre
of
learning
and
culture
within
Asia-­‐Minor,
Ephesus
of
Paul’s
day
was
a
melting
pot
of
cosmopolitanism
–
rife
with
many
of
the
identical
cross-­‐
cultural
conundrums
and
inter-­‐religious
rivalries
that
beset
our
global
village
within
the
current
milieu.
Prayer
for
Multi-­‐cultural
Unity:
…I
bow
my
knees
before
God,
from
Whom
every
family
in
heaven
and
on
earth
is
named,
that
according
to
the
riches
of
God’s
glory
…you
may
be
strengthened
with
power
through
God’s
Spirit
in
your
innermost
being…
to
comprehend,
together
with
all
of
God’s
people:
(A)
what
is
the
breadth
and
length
and
height
and
depth,
(GROWTH
/
expansion)
(B)
to
know
the
love
of
God
that
surpasses
knowledge,
(WISDOM
beyond
mere
data
/
facts)
(C)
that
you
may
be
filled
with
all
the
fullness
of
God.
(complete
INTEGRALITY)
This
I
pray
[in
the
Name
of
God]…
Who
is
able
to
do
far
more
abundantly
than
all
that
we
can
ever
ask
or
think…
Amen.

2. 2
Radhakrishnan’s
philosophy
of
growth,
which
prizes
integrality
as
the
pinnacle
of
human
perfection,
can
be
traced
to
the
thinker’s
own
conception
of
emergent
evolution.
Borrowing
somewhat
from
contemporary
French
philosopher
and
Nobel
laureate
Henri
Bergson,
who
covered
similar
themes
within
his
widely-­‐popular
book
Creative
Evolution
(1907),
Radhakrishnan
contends
that
the
next
stage
of
advancement
for
humanity
as
a
whole
involves
a
return
to
a
more
spiritual
outlook
within
philosophy
overall.
More
than
mere
mystical
sentimentalism,
however,
Dr.
Radhakrishnan’s
solid
philosophical
model
of
emergent
evolution
outlines
concrete
steps
towards
an
ennobling
advance
in
awareness
for
thinkers
of
all
stripes.
Emergent
evolution,
for
Radhakrishnan,
is
both
prescriptive
and
descriptive
in
nature;
his
profound
system
of
thought
effectively
highlights
both
the
grand
purpose
and
the
overall
process
of
philosophy
in
general:
“Realization,”
says
Radhakrishnan,
“is
not
only
the
end
of
religion,
but
also
the
means
by
which
truth
is
attained.
The
means
of
attaining
the
goal
participates
in
the
nature
of
the
goal
itself…
The
end
of
enlightenment
enters
into
the
means.”2
Basically,
these
six-­‐fold
aspects
of
emerging
evolution
within
Radhakrishnan’s
framework
can
be
systematized
into
three
broad
categories
of
attachment:
Impulses,
Ideas
and
Identity.
Radhakrishnan’s
Six
Aspects
of
Emergent
Evolution
Negative
IMPULSES…
diminish:
as
we
overcome…
Clinging
(holding
fast
to
the
past)
&
Craving
(grasping
for
the
future)
Creative
IDEAS…
flourish:
as
we
overcome…
Resistance
(to
new
ideas)
&
Expertise
(Know-­‐it-­‐all)
Authentic
IDENTITY…
matures:
as
we
overcome…
Identification
(with
body,
thoughts)
&
Dualism
(multiplicity,
separation)
Generally
speaking,
our
negative
impulses
diminish
as
we
overcome
clinging
(holding
fast
to
the
past)
and
desiring
(grasping
for
the
future).
Furthermore,
creative
ideas
flourish
as
we
overcome

3. 3
resistance
(to
new
ideas)
and
all
egotistical
notions
of
expertise
(know-­‐it-­‐all).
Eventually,
our
authentic
identity
matures
as
we
overcome
our
identification
(with
body,
mind,
thoughts)
and
the
related
illusion
of
dualism
(multiplicity,
separation).
Radhakrishnan’s
Model
of
Emergent
Evolution
Negative
IMPULSES
diminish
Non-­‐Clinging…
heightens
our
perspective…
naturally
impelling
our
intellectual
objectivity
Non-­‐Craving…
deepens
our
understanding…
proportionally
enhancing
our
philosophical
grasp
Creative
IDEAS
flourish
Non-­‐Resistance…
broadens
our
awareness…
extensively
nourishing
our
liberality
of
thought
Non-­‐Expertise…
widens
our
worldview…
commensurately
enriching
our
cognitive
orientation
Authentic
IDENTITY
matures
Non-­‐Identification…
raises
our
consciousness…
correspondingly
extending
our
communal
cognizance
Non-­‐Dualism…
expands
our
horizons…
ultimately
realizing
our
spiritual
enlightenment
Our
Philosophical
Pilgrimage…
From
Objectivity
to
Oneness…
This
table
is
not
simply
a
laundry
list
of
desirable
aspects
within
philosophy
according
to
Radhakrishnan;
rather,
these
represent
a
specific
outline
of
progressive,
sequential
steps
toward
the
ultimate
goal
of
perfection:
As
we
gradually
strive
to
raise
our
perspective
towards
increasingly
higher
levels
of
objectivity,
our
philosophical
grasp
and
understanding
proportionally
deepen.
Base
impulses
diminish,
as
more
noble
qualities
of
poise
and
stability
naturally
ensue.
As
a
direct
result,
a
more
comprehensive
awareness
naturally
broadens,
thereby
significantly
widening
our
overall
cognitive
orientation
and
widening
our
worldview;
new,
creative
ideas
easily
flourish
within
such
an
environment
of
openness
and
discovery.
Consequently,
our
consciousness
is
raised
to
include
a
more
expansive
solidarity
of
Self,
which
logically
culminates
in
our
fully-­‐expanded
realization
of
radical
non-­‐duality.
Eventually,
our
authentic,
integral
identity
matures
to
the
sublime
objective
of
Self-­‐realization.
The
undisputed
torch-­‐bearer
of
the
neo-­‐Vedanta
movement
commencing
near
the
turn
of
the
twentieth-­‐century
C.E.
was
Swamiji
Vivekananda.
Together
with
his
wide
philosophy
and
powerful
presence,
Vivekananda
was
perhaps
one
of
the
more
striking
influences
upon
the
mind
of
the
young
researcher
Radhakrishnan:
“We
must
be
as
broad
as
the
skies,”
charged
Swamiji,
“as
deep
as
the
ocean;
we
must
have
the
zeal
of
the
fanatic,
the
depth
of
the
mystic,
and
the
width
of
the
agnostic.”3
Indeed,
as

4. 4
we
have
noted
earlier,
Vivekananda’s
powerful
challenge
echoes
the
millennia-­‐old
prayer
of
St.
Paul,
who
spoke
of
the
breadth
and
length
and
height
and
depth
…
concerning
a
believer’s
experience
in
the
return
to
God.
“Shun
all
narrowness,
lowness
and
shallowness
in
religious
thought
and
experience,”
writes
Sri
Aurobindo
along
a
similar
vein,
“be
wider
than
the
widest
horizons,
be
loftier
than
the
highest
Kanchenjunga,
be
profounder
than
the
deepest
oceans.”4
Satyam
Shivam
Sundaram:
Three
Domains
of
Inquiry
into
Reality
…
According
to
Integral
Theory
Subjectivity
1st
Person
Perspective
I
SELF
(ie:
phenomenology)
BEAUTY
CONSCIOUSNESS
–
an
exploration
of
first-­‐person…
subjective
realities…
(aesthetics)
Individual
Subjectivity…
Beauty
is
in
the
eye
of
the
beholder
Inter-­‐Subjectivity
2nd
Person
Perspective
WE
CULTURE
(ie:
anthropology)
GOODNESS
CULTURE
–
an
exploration
of
second-­‐person…
shared
realities…
(morality)
Collective
Subjectivity…
Social
Contract
Theory
/
Cultural
Norms
&
Mores
Objectivity
3rd
Person
Perspective
IT
CIVILIZATION
(ie:
sociology)
TRUTH
CIVILIZATION
–
an
exploration
of
third-­‐person…
empirical
realities…
(science)
Collective
Objectivity…
Scientific
Method
of
Inquiry
into
Nature
Integral
philosophy
generally
attempts
to
include
and
coordinate
within
its
framework
of
thought
varied
aspects
of
the
Beautiful
(the
“I”),
the
Good
(the
“we”),
and
the
True
(the
“it”).
According
to
Radhakrishnan,
comprehensive
or
truly
integral
systems
of
thought
will
generally
take
into
account
the
three
domains
of
inquiry
into
reality…
my
subjective,
first-­‐person
perspective
(I…
the
view
of
individual
consciousness),
our
inter-­‐subjective,
second-­‐person
perspective
(We…
the
view
of
collective,
local
culture),
and
the
objective,
third-­‐person
perspective
(It…
the
view
of
collective,
overall
civilization).
Moreover,
these
three
domains
of
inquiry
into
reality
roughly
correspond
to
tripartite
elements
found
within
Radhakrishnan’s
concept
of
man…

5. 5
aesthetics
/
subjective
phenomenology
(emotional)
Mental
Impressions
(à
la
Tagore)
social
contract
theory
/
cultural
norms
(ethical)
Intellectual
Reasoning
(à
la
Confucius)
scientific
method
of
investigating
Reality
(empirical)
Ordinary
Sense
Perception
(à
la
Newton)
Furthermore,
considerations
from
the
perspectives
of
the
three
principal
Yogs
–
the
Vedantic
paths
of
the
heart
(bhakti-­‐marga)
the
head
(jñāna-­‐marga)
and
the
hand
(karma-­‐marga)
–
are
herein
understood
to
constitute
the
three
domains
of
inquiry
into
reality.
Radhakrishnan
would
understand
this
to
be
whole-­‐
person
knowing
–
a
way
of
knowing
from
our
entire
being.
So,
just
exactly
how
does
one
navigate
from
the
I
to
the
We
to
the
It?
Some
have
suggested
this
successive
process
to
be
the
very
path
of
liberation
itself
–
transcending
beyond
ego-­‐centeredness
towards
higher
and
broader
rungs
of
identity
–
from
the
narrow,
parochial
perspective,
towards
the
broader
horizon
of
Advaita.
Centres
of
Identity
&
Corresponding
Instincts…
ME
Ego-­‐Centric
Survival-­‐instinct
Selfish-­‐Minded
(Me,
Myself
&
I)
US
Ethno-­‐Centric
Relational-­‐instinct
Mutual-­‐Minded
(I
+
You
=
WE)
ALL
OF
US
World-­‐Centric
Universal-­‐instinct
Global-­‐Minded
(All
Y’All)
NONDUALITY
Cosmo-­‐Centric
Oneness-­‐instinct
Cosmic-­‐Awareness
(The
All)
From
the
base
and
the
brutish…
towards
the
noble
and
truly
humane…
this
is
the
transformation
each
must
pass
through
unto
perfection.
“It’s
a
jungle
out
there,”
cries
the
selfish-­‐minded
ego
bent
sheerly
upon
survival.
Such
small-­‐mindedness
typically
argues,
refutes,
criticizes,
closes,
insists,
dogmatizes,
and
generally
finds
itself
locked
in
a
form
of
slavish
obedience,
wherein
certain
sectarian,
credalist,
communalist
and
narrow
nationalist
views
prevail.
A
well-­‐cultured
individual,
by
contrast,
always
accepts
and
welcomes,
with
openness,
courtesy,
humility
of
spirit
and
extravagant
hospitality.
According
to
Radhakrishnan’s
perspective,
the
individual
of
understanding
is
characterized
by
an
“…openness
of
outlook,
the
freedom
and
flexibility
of
thought,
the
capacity
to
imagine
other
states
of

6. 6
mind…
Ever
ready
to
sympathize
with
views
[that]
it
does
not
share…
Understanding…
is
a
contagion
that
one
catches…
a
torch
that
is
passed…
down
the
generations.”5
Inter-­‐cultural
Spectrum
of
Demeanor
And
the
Corresponding
Philosophical
Outlook
Narcissistic
=
Extreme
self-­‐centeredness
Ego-­‐Centric…
I
and
Mine…
Rugged
old
American
Individualism…
Communalistic
=
strict
allegiance
to
one's
own
ethnic
group
(tribe)
rather
than
to
the
wider
society.
Ethno-­‐Centric…
Nepotistic,
favoritism,
partisanship
Cosmopolitan
=
someone
who
is
at
home
anywhere
in
the
world
/
free
from
provincial
attitudes
World-­‐Centric…
multi-­‐cultural,
international,
sophisticated,
urbane
familiar
with
and
at
ease
in
many
different
countries
and
cultures
It
may
be
evinced
that
one’s
philosophical
demeanor
or
outlook
…
originates
at
home!
In
fact,
one’s
experience
of
the
family
model
is,
after
all,
the
basis
from
which
we
generally
view
the
world:
Four
Stages
of
Oneness…
Mirror
the
Four
Realms
of
Relationships
/
Give
&
Take
Perspective
of
a
Child
–
Selfish
Survival
…Exclusivity
Perspective
of
a
Sibling
–
Reluctant
Sharing
…Inclusivity
Perspective
of
a
Spouse
–
Joyous
Exchange
…Plurality
Perspective
of
a
Parent
–
Selfless
Altruism
…Integrality
Naturally,
a
helpless
child
is
entirely
self-­‐centered
–
it
only
knows
how
to
receive.
In
the
next
stage
in
life,
siblings
are
usually
encouraged
to
share,
but
they
often
do
so
begrudgingly.
Later
in
life,
upon
marriage,
a
mature
individual
joyously
seeks
for
ways
to
share
with
their
spouse;
quite
often,
within
a
healthy
context,
each
spouse
actually
tries
to
out-­‐give
the
other.
Ultimately,
the
successive
nature
of
this
model
of
give-­‐and-­‐take
ratio
comes
full
circle
when
a
new
parent
only
gives
to
the
children,
seeking
absolutely
nothing
in
return.
Perhaps,
once
our
society
seeks
to
employ
greater
diligence
in
cultivating
a
healthy
family
model,
our
corresponding
philosophical
models
will
likewise
become
healthy
again.

7. 7
Within
the
successive
spectrum
of
one’s
growing
identity
in
terms
of
an
expanding
sense
of
self,
it
is
anticipated
that
this
evolutionary-­‐style
model
of
Confucian
concentric
circles
(SELF-­‐NATION-­‐WORLD)
can
be
useful
in
extending
our
inter-­‐cultural
awareness:
Rising
Levels
of
Inter-­‐cultural
Consciousness
/
Awareness
/
Identity…
“me”
ego-­‐centric
“my
family”
geno-­‐centric
“my
clan/group”
ethno-­‐centric
“my
tribe/community”
socio-­‐centric
“my
country”
nation-­‐centric
“all
of
us”
world-­‐centric
“all
beings”
planet-­‐centric
“all
of
reality”
cosmo-­‐centric
Expanding
Sense
of
Self…
Rippling
Circles
of
Identity…
“See
that
you
are
a
human
being
first
and
foremost,
and
let
your
sympathy
extend
to
all
objects
of
humanity.”6
Sarvepalli
Radhakrishnan
Within
this
inter-­‐cultural
context,
integral
theory
employs
the
image
of
concentric
circles
in
order
to
highlight
the
nested
quality
of
levels
transcending
and
encompassing
each
other.
Only
through
developing
such
a
world-­‐centric
perspective
can
we
adequately
achieve
the
mutual
understanding
so
desperately
needed
on
a
planet
fragmented
by
conflicting
worldviews
and
approaches.
Not
simply
by
visiting
or
vacationing,
but
by
actually
living
abroad
can
an
individual
strengthen
this
perspective
–
especially
if
one
selects
to
live
in
a
location
wherein
their
own
personal
views
constitute
merely
a
small
fraction
of
the
prevailing
local
worldview.
In
this
respect,
practitioners
of
integral
theory
are
committed
to
honoring
and
including
the
multi-­‐dimensionality
of
reality
as
well
as
cultivating
their
own
capacity
for
world-­‐centrism
–
they
quite
naturally
become
genuine
citizens
of
the
world.
“Deepen
your
awareness

8. 8
and
extend
your
objects
of
compassion,”
suggests
Radhakrishnan,
“if
you
are
able
to
do
that,
you
are
truly
a
human
being.”7
This
noble
approach
highlights
the
dual
commitments
to
comprehensive
acceptance
and
proper
perspective-­‐taking
that
are
so
necessary
to
a
healthy
inter-­‐faith
exchange.
After
all,
a
wise
individual’s
country
is
the
world
–
at
home
within
one’s
inner
self,
at
home
within
the
external
world.
Those
who
are
able
to
plum
the
successive
“layers
of
consciousness
to
the
depth
of
spirit,
will
see
the
relativity
of
all
national
values
and
narrow
enthusiasms.
They
will
welcome
the
ever-­‐widening
scientific
vision
in
which
the
world
is
daily
becoming
smaller
and
smaller…
We
will
feel
everywhere
at
home.”8
The
Grand
Lines
of
Philosophy
“So
long
as
our
nature
is
not
integrated,
our
actions
are
confused
and
contradictory.
In
an
integrated
[individual],
thought,
speech
and
action
are
of
one
piece.”9
Sarvepalli
Radhakrishnan
Within
the
insightful
introduction
to
his
Brahmā
Sūtra
commentary,
Radhakrishnan
traces
out
a
fivefold,
systematic
outline
of
essential
topics
inherent
in
classical
Indian
thought.
These
traditional
philosophical
themes
include:
• Nature
of
Brahman
• Source
of
Knowledge
• Individual
Self
• Status
of
the
World
• Way
to
Perfection
Any
student
of
Indian
Philosophy
will
instantly
recognize
these
as
the
primary
questions
that
have
bridged
millennia
of
thinkers
within
the
sub-­‐continent.
What
is,
perhaps,
less
obvious
is
the
manner
in
which
these
grand
themes
perfectly
mirror
the
essentials
of
Western
thought,
both
in
terms
of
content
and
moreover
in
the
precise
logical
order
of
progressive
philosophical
methodology:

9. 9
• Metaphysics
• Epistemology
&
Logic
• History
of
Philosophy
• Ethics
• Applied
Fields
We
must
keep
in
mind
that
the
comprehensive
array
of
philosophical
investigations
–
in
fact,
the
complete
range
of
all
questions
that
can
be
ever
be
asked
–
necessarily
contain
at
least
one
of
the
six
basic
building
blocks
of
philosophy:
what,
how,
why,
when,
who
and
where?
These
essential
building
blocks
of
thought,
structured
as
they
are
in
the
form
of
questions,
are
inter-­‐related
within
the
very
process
of
philosophy
itself.
The
process
of
philosophy,
correctly
applied,
is
the
gradual
progress
from
meager
animalistic
perception,
right
on
through
to
the
crowning
pinnacle
of
ennobling
human
wisdom;
in
many
respects,
“the
buoying
enterprise
of
philosophy
elevates
the
individual
from
the
creaturely
to
the
Creator.”10
Together
with
their
underlying
related
questions,
this
process
of
philosophy
may
rightly
be
understood
as
the
comprehensive
art
and
science
of
human
progress
in-­‐toto.
These
basic
underlying
questions
are,
after
all,
the
fundamental
elements
of
all
possible
inquiry:
Metaphysics
(typically
the
starting
point
of
philosophy
in
the
West)
poses
the
initial
question
What
exists?
Epistemology
then
inquires
How
do
you
know?
Logic
necessarily
demands
Why
is
it
so?
History
of
Philosophy
further
traces
When
did
we
know?
Ethics
next
questions
Who
is
to
say?
And
the
various
Applied
Fields
of
philosophical
endeavor
eventually
entreat
Where
do
we
go
from
here?
…And
so
it
comes
back
full
circle
to
the
question
of
What?
…
Now
What?
In
Europe,
an
interlinking
web
of
super-­‐express
train
routes
known
collectively
as
the
Grand
Lines
connects
major
cities.
And
so
it
is
in
philosophy:
Each
of
the
major
building
blocks
of
thought
are
likewise
interconnected
and
interrelated
–
in
keeping
with
the
overall
process
of
thought
–
along
what
may
be
called
the
grand
lines
of
philosophy;
it
is
successive
and
progressive.
Intriguingly,
though
it
should
probably
not
surprise
us,
we
can
surmise
after
a
wide
consideration
of
his
lifelong
work
that
Radhakrishnan’s
overarching
methodology
actually

10. 10
mirrors
this
progressive
framework
of
grand
themes
–
whilst
sequentially
adhering
to
the
progressive,
fivefold
divisions
of
investigation
within
the
grand
tradition
of
classical
Indian
philosophy.
Process
of
Philosophy
Grand
Lines
of
Philosophy
Related
Questions
Perception
Metaphysics
What
exists?
Knowledge
Epistemology
How
do
we
know?
Inference
Logic
Why
is
it
so?
Understanding
History
of
Philosophy
When
did
we
know?
Discernment
Ethics
Who
is
to
say?
Wisdom
Applied
Fields
Where
do
we
go
from
here?
As
Radhakrishnan’s
trailblazing
philosophy
has
demonstrated,
one’s
identity
can
indeed
expand
beyond
the
parochial
enclaves
of
narrow
loyalties.
May
our
journey
continue
with
even
greater
determination
as
we
widen
our
identity
and
realize
the
great
truth
of
Advaita.
Jai
Hind.
Notes
&
References:
1
Holy
Bible,
Epistle
of
St.
Paul
to
the
church
in
Ephesus
–
Ephesians
3:14-­‐21
2
Radhakrishnan,
Religion,
Science
&
Culture,
p.
31
3
Swamiji
Vivekananda,
Complete
Writings,
VI.137
4
Sri
Aurobindo
Gosh,
Thoughts
&
Aphorisms,
p.
17
5
Radhakrishnan,
Foundation
of
Civilization,
pp.
55,56
6
Radhakrishnan,
Faith
Renewed,
p.
34
7
Radhakrishnan,
Faith
Renewed,
p.
44
8
Radhakrishnan,
Education
and
Spiritual
Freedom,
p.
507
9
Radhakrishnan,
Brahma
Sūtra,
p.
153
10
Radhakrishnan,
Hindu
View
of
Life,
p.
53

11. 11
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