1. Is not Daya Krishna’s philosophy
is the tyranny of relativism (since I have mentioned about the tyranny of
reason in his critique to the traditional philosophy)?
My answer: Although Daya Krishna
advocates relativism (according to him truth is essentially relative), he does
not stop with relativism he also affirms that there is non-relative
transcendence which alone gives meaning in one’s search for
truth.
2. How can we affirm that Indian
philosophy has ‘dialectic’ nature from its beginning while it is not the case
in the Western philosophy like in the Dialogues
of Plato (for example, in Bhagavat
Gita, it is only a one way advice)?
My answer: Daya Krishna also accepts
this fact (as he mentions it as master-disciple syndrome) but he is also not
convinced with the answers that Socrates gives in the Dialogues of Plato. Moreover, in spite of the fact that it is the
Krishna (God) advises Arjuna in Gita, the latter is able to question him back
or clarify his position which is an example for dialectics.
3. How can we accept the radical
equality in dialogue (as I have mentioned that in saṃvāda, there is
no privileged position in spite of one’s erudition or whatsoever)? Is it
justifiable to equalize an uneducated person with the highly qualified person
in a dialogue?
My answer: The mere fact that the
uneducated person is able to raise a question which the other has not thought
of is a sign for equality.
4. Do you accept any ways of knowing
or arriving at truth besides rationality?
My answer: I put all the rest of the
ways of knowing under the category of mystical experience like revelation,
aesthetics, feelings, etc.
5. There was also a discussion about
having dialogue with ISIS. I presented my view there that the possibility of having
dialogue through a third party cannot be denied in this case in spite of the
closeness of the group.
6. What is the difference between
multiplicity of view points (pluralism) and relativism?
My answer: Pluralism is the
facticity; it is a mere experience. Relativism is at the level of judgment.
Pluralism expresses the plurality of the view points of truth whereas
relativism denies the notion of truth or distorts the notion of truth.
7. For Daya Krishna, Subject matter
of philosophy is ‘Problem’ and not the Reality’, how is it possible?
My answer: It is only the focus-shift
in philosophizing. There is no pure problem as such. According to Daya Krishna
it is the problem that makes the philosophy moving not reality as such.