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While the provided text focuses on the distinction between "standard" monism and Advaita, Neutral Monism is a specific Western concept (popularized by thinkers like William James and Bertrand Russell) that offers a different angle.
Neutral Monism suggests that reality is made of one "neutral" substance that is neither purely mental nor purely physical, but appears as both. Advaita, however, ultimately identifies reality with Consciousness (Brahman).
Neutral Monism vs. Advaita Vedānta
| Feature | Neutral Monism (Western Philosophy) | Advaita Vedānta (Non-Dualism) |
| The Fundamental "Stuff" | A neutral substance that is neither mind nor matter. | Pure Consciousness (Brahman/Atman) which is the only reality. |
| Status of Mind & Matter | Both are equally real "arrangements" or properties of the neutral stuff. | Matter is an appearance (Maya); only the underlying Consciousness is real. |
| The "I" (Self) | A collection of experiences or a specific configuration of neutral elements. | The Infinite Self; the subject that remains when all objective "parts" are negated. |
| Nature of Oneness | A "Single Order" of being that explains the world (Positive Monism). | The "Non-reality of distinctions" (Negative Non-dualism/Not-two). |
| Goal of the System | To solve the mind-body problem scientifically/logically. | To achieve liberation (Moksha) by realizing the Self is not-different from the Absolute. |
Summary of the Distinction
Neutral Monism says: "There is one neutral thing that acts like mind and matter."
Advaita Vedānta says: "There is no 'thing' at all; there is only the partless Self, and the distinction between 'you' and 'the world' is an illusion."
Would you like me to find more information on how Śaṅkara’s followers, such as Vācaspati Miśra, further refined these definitions of reality?
Based on the nuances provided in footnote #2 of the text, here is the comparison between Monism and Non-dualism (Advaita):
Comparison: Monism vs. Non-Dualism
| Feature | Monism | Non-Dualism (Advaita) |
| Core Assertion | Reality is a single order of objective being. | Reality is the absence of distinctions and parts. |
| Treatment of Multiplicity | Often requires variety or multiplicity in order to "affirm" them as one. | Does not require variety; it views variety as ultimately non-real. |
| The Nature of Unity | Unity as a "oneness" of a single substance or thing. | Unity as "not-two-ness" (Advaita); the Self is not-different from Reality. |
| Perspective on Parts | Reality is a whole made of one part or a unified set of parts. | Reality is indivisible and not constituted by parts at all. |
| Conceptual Focus | Positive affirmation of a single "One." | Negation of the "Two" (removal of the illusion of separation). |
Key Takeaway: While Monism tries to gather everything into a single "object," Advaita (Non-dualism) argues that the very idea of "objects" and "divisions" is an illusion, leaving only the singular, partless Self.
Would you like me to elaborate on why the author believes this distinction makes Advaita "one of the greatest philosophical achievements"?
The Foundations and Development of Advaita Vedānta
Literal Meaning: Vedānta translates to "end of the Veda," referencing the culmination of Indian philosophical teachings.
The Triple Foundation (Prasthānatrayī): The system is built upon three authoritative sources: the Upaniṣads, the Brahma-sūtras, and the Bhagavadgītā.
Advaita Distinctiveness: Expounded by Śaṅkara (ca. 788–820), it is defined as "non-dualistic" rather than "monistic" to emphasize that reality is devoid of parts or objective distinctions.
Theistic Nuance: While the Bhagavadgītā is a foundational pillar, the text notes it holds a more "pronounced theistic orientation" compared to the strictly Advaitic nature of the Upaniṣads.
Historical Evolution: Beyond Śaṅkara, the school was refined over several centuries by key thinkers including Sureśvara, Vācaspati Miśra, and Śrī Harṣa.
Defining the non-dual reality: where the Self and the Absolute are one.
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Advaita Vedānta: The non-dual realization of ultimate reality where the individual Self and the Absolute are one.
Chronology of Key Advaita Philosophers
Based on the text provided, here is the historical progression of the school's major thinkers:
| Century | Philosopher(s) |
| 8th – 9th | Śaṅkara (The primary exponent) |
| 9th | Sureśvara, Maṇḍana, Padmapāda |
| 10th | Sarvajñātman, Vācaspati Miśra |
| 12th | Śrī Harṣa |
| 13th | Prakāśātman |
Would you like me to explain the specific distinction the text makes between "non-dualistic" and "monistic"?
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