74 SOCIAL SCIENTIST filled by what men thought and contrived. This is not to suggest that religion lost all meaning or importance for man. Rather, it got a new potency as can be seen in the ferocity with which sectarian wars went on. But what got knocked out in the end was the communal basis of religion. Reformed. Christianity insisted that community cannot be the basis for interpreting faith. The individual's inner experience was to become the only criterion of religious truth and experience in the renaissance epistemic view is not something given but actively constructed. It is an individual's creation. Religion now becomes man's explication of one aspect of what he has built up as his inner being. ' Truth-claims located within the community and the collective nature of this inheritence were rejected widely across. Resistance to authority in general has its beginning in this doctrinal combat with papacy and enters the political and philosophical discourse leading to theoretical creativity and renewal of civilizational patterns. Reformation was through the immersion of faith and dogma into the fires of renaissance epistemology, a simplification and democratisation of religious life, an elevation of individual experience above the collective. It strengthened the state, the secular institutions par excellence, vis-a-vis the church which represented the providential view of history. In this sense, it was a continuation of the relentless logic of renaissance to give centrality to man and his creations. The purpose of this long detour is to pose the question: What are the roots or where are the springs in which the Indian man can dip himself and saturate his being with the new. There seems to be little in the Indian tradition and hardly anything in the civilisational pools. Philosophy remains a twin of religion in India. Throughout it existed in the shadow of religious consciousness, an enfeebled enterprise as far as giving shape to a secularisd human consciousness was concerned. The civilizational content of Indian history remained filled with extra human purposes. The concepts and concerns drawn from it as well as institutions informed by it have never been separated and emptied of the spiritual-theological. Little in the world is viewed simply as the handiwork of man. Philosophy in our civilizational scheme has not been a struggle for separation from the domain of religion; it has everywhere—minor traditions like Lokayata apart—and always been an ally of religion, often being a logical rendering and elaboration of inner concerns of religious doctrines. Its finers epistemic points and ontological notions are yet to be brought out of its elusive metaphysical frameworks. These are contained in the complex made of argumentation and do not easily allow for falling back upon. Precisely in this lies the initial problematic of the way the search for Indian renaissance has gone on. I am calling it initial because the search is also a route, going back into history for roots and from there to erect our pillar on which can stand our identity in its philosophical dimensions. Any such search for roots in the Indian civilizational content is more likely to give birth to revival not as an ideational