Literatura académica sobre el tema "Modern Indian thinkers"
Crea una cita precisa en los estilos APA, MLA, Chicago, Harvard y otros
Consulte las listas temáticas de artículos, libros, tesis, actas de conferencias y otras fuentes académicas sobre el tema "Modern Indian thinkers".
Junto a cada fuente en la lista de referencias hay un botón "Agregar a la bibliografía". Pulsa este botón, y generaremos automáticamente la referencia bibliográfica para la obra elegida en el estilo de cita que necesites: APA, MLA, Harvard, Vancouver, Chicago, etc.
También puede descargar el texto completo de la publicación académica en formato pdf y leer en línea su resumen siempre que esté disponible en los metadatos.
Artículos de revistas sobre el tema "Modern Indian thinkers"
1
Bitinayte, Elena A. "A Modern Non-Western Thinker as a Subject of Intercultural Dialogue (Based on M. K. Gandhi’s Example)". Indian Historical Review 48, n.º 1 (junio de 2021): 7–22. http://dx.doi.org/10.1177/03769836211009649.
Texto completoResumen
An intercultural dialogue is the essential question in modernising societies. Non-Western thinkers (i.e., thinkers influenced by both traditional non-Western and modern Western cultures) are the active subjects of such intercommunications. Their existence on the joint of two civilisations forms their social, cultural and mental image. The intellectuals of this type are attached to both societies and at the same time, they are detached from each of them. Also, they play the role of mediators between two civilisations. These circumstances determine features of their participation in the intercultural dialogue: promote the understanding of two cultures by thinkers, obstruct the understanding of their ideas by compatriots and foreigners and help intellectuals to explain values and senses of one culture to representatives of another. These processes are illustrated in the article on M. K. Gandhi’s example. Consideration of the Indian thinker as a subject of intercultural communications reveals complexity of his views on the Western civilisation. The author comes to the conclusion that Gandhi was not a traditionalist and his rejection of modern Western civilisation means his call for shifting attention from the material sphere to the spiritual one.
2
Skorokhodova, Tatiana G. "The Ethical Thought of the Bengal Renaissance:A Discovery of Morality in Indian Tradition (1815–1870)". Философская мысль, n.º 8 (agosto de 2023): 52–68. http://dx.doi.org/10.25136/2409-8728.2023.8.40991.
Texto completoResumen
The origin of Modern Indian ethical thought is described in the article. The author depicts the genesis of ethics as originated from the works by key personalities of the Bengal Renaissance XIX – early XX century. The juxtaposition with traditional Indian thought permits to present the intellectual process in Modern Bengal elite minds as ‘discovery of morality’. Based on hermeneutic analysis of the texts on moral problematics from Rammohun Roy and the Brahmo Samaj thinkers to Krishnamohun Banerjea, the author reconstructs the becoming of Indian ethical thought in the context of their striving for the moral regeneration of traditional society. For the first time the genesis and becoming of thinking of Indian intellectuals about morality in its connections with the present condition of social decline in colonial India are disclosed in the research. The experience of Bengal thinkers of 1815–1870th demonstrates the solution of super-task to find ethics in ancient sacred texts and next to build religiously based ethics. The super-task had been settled by the method of interpretation that permits to see high moral precepts in high faith in One God of original religion as it opposed to polytheistic Hinduism. The result of applying the method was embodied in the creative and high conception of Hindu morality based on ethical God Creator. The Bengal thinkers are firmly convinced that displaced into periphery of Hindus’ consciousness morality as a code of normative ethics must be revived and turned into leading imperatives of consciousness of people.
3
Daneshgar, Majid. "How Intellectuals Censor the Intellect: (Mis-)Representation of Traditional History and its Consequences". Journal of Interrupted Studies 2, n.º 1 (14 de junio de 2019): 69–89. http://dx.doi.org/10.1163/25430149-00201001.
Texto completoResumen
This essay will explore how the intellects of both scholars and their audiences are censored. In addition to various Western thinkers, particular attention will be paid to Ali Shari'ati, one of the most influential thinkers of modern Iran, and how he represented an important Islamic tradition. Not only did his ideas inspire revolutionary acts by generations of Iranians, but Turkish, Arab, Malay, Indonesian, and Indian philosophers, sociologists, theologians, and politicians have all employed his definitions of concepts such as justice, injustice, revolution, corruption, and bliss. This article sheds light both on how intellectuals influence their audience, and their long-term impact on broader communities. In order to do so, it will analyze the material and political conditions that censor both what scholars are able to say, and what their audiences are allowed to hear.
4
Skorokhodova, Tatiana G. "The Ethical Thought of the Bengal Renaissance:The Neo-Hindu Conceptions (1880–1910)". Философская мысль, n.º 9 (septiembre de 2023): 19–37. http://dx.doi.org/10.25136/2409-8728.2023.9.41051.
Texto completoResumen
A development of ethical thought by Neo-Hindu philosophers in Nineteenth– early Twentieth century Bengal is depicted in the article based on hermeneutic readings of the texts by Bankimchandra Chattopaddhyay, Swami Vivekananda, Aurobindo Ghosh. From the one hand, Neo-Hindu philosophers continue Rammohun Roy’s line of criticism of Indian society’s moral condition, consciousness and conduct. From the other hand, they formed their own ethical conceptions to present Hindu normative ethics. The research demonstrated for the first time the becoming of Modern Indian ethics in the conceptions of Bengal Neo-Hindu thinkers who are the real founders of ethics as philosophical discipline in India. Growing up from indigenous ancient tradition of exegesis of scriptures, Neo-Hindu conceptions of ethics are the new adogmatic interpretation of the native religious ethics in broad context of Modernity. The Bengal Renaissance thinkers had made an intellectual breakthrough in Indian philosophy. The result of intellectual works are following: 1) bringing morality to the fore in dharma to differentiate ethical issue-area as meaningful in thought and practice; 2) definition of universality of Hinduism’ s moral consciousness in the core; 3) normative ethics along with its imperatives and rules had presented as established and fixed in ancient Hindu scriptures; 4) the ethical ideal was found in images of sages and epic heroes as well as in their teachings; 5) ethical norms and ideal are practically oriented for the criticism of society’s morals and future development.
5
COLLINS, JACOB. "FRENCH LIBERALISM’S “INDIAN DETOUR”: LOUIS DUMONT, THE INDIVIDUAL, AND LIBERAL POLITICAL THOUGHT IN POST-1968 FRANCE". Modern Intellectual History 12, n.º 3 (15 de diciembre de 2014): 685–710. http://dx.doi.org/10.1017/s1479244314000699.
Texto completoResumen
Liberalism in France has typically been concerned with political, rather than economic, issues. Its classic texts—those of Constant, Guizot, and Tocqueville—were written in the aftermath of the Revolution, and reflected on the historical and political problems that grew out of it: the nature of the modern state, the rights and duties of the individual, and the nexus of institutions that mediated their relationship. These writings defined the contours of modern French liberalism, and became a key resource for thinkers in the late 1970s, notably Pierre Rosanvallon and Marcel Gauchet, who were looking for ways to revitalize the liberal-democratic project. In his 1985 study of Guizot, Rosanvallon could regret that “the question of liberalism in French political culture of the nineteenth century is ‘missing’ in contemporary thought.”1 If the task of political theory was to recover this intellectual tradition, what were the terms of the recovery? Which ideas were missing from the conceptual landscape of the 1970s to inspire it?
6
Chhibber, Pradeep, Susan L. Ostermann y Rahul Verma. "The State as Guardian of the Social Order: Conservatism in Indian Political Thought and Its Modern Manifestations". Studies in Indian Politics 6, n.º 1 (3 de abril de 2018): 27–43. http://dx.doi.org/10.1177/2321023018762674.
Texto completoResumen
Conservative Indian political thought, in addition to being alive and well in contemporary discourse, has a long lineage. We explore the intellectual roots of this tradition by examining older and more contemporary writings ranging from the Manusmriti and the Ramayana to those of Gandhi and Maududi and place them in contrast to those of more liberal thinkers like Ambedkar and Nehru. We find that, in particular, the conservative idea of the ‘limited state’ has an extensive history embedded in sub-continental religions, religious practices and social norms. Central to the concept of the limited state is the belief that the state is subservient to society, the belief that dharma is ontological prior to the state, the belief that the king or leader must preserve the social order and the belief that individual reform is the primary source of social change. An understanding of this set of beliefs, and the idea of the limited state more generally, is important not only for understanding India’s past, but also for insight into contemporary politics. We demonstrate the continued vitality of these concepts through an examination of recent National Election Studies (NES) and World Values Survey (WVS) data.
7
Mandal, Keshab Chandra. "INDIA IS A SPIRITUAL LEADER: MYTH OR REALITY". ANGLISTICUM. Journal of the Association-Institute for English Language and American Studies 12, n.º 4 (15 de junio de 2023): 51. http://dx.doi.org/10.58885/ijllis.v12i4.51km.
Texto completoResumen
<p><span>There is a buzzword in the world about India’s being a spiritual leader. The patriot classical Hindu protagonists are advocating vehemently for (re)establishing its old and golden image to the people, especially the students and youths in this vast country and the world as a whole. India just completed the celebration of Azadi ka Amrit Mahotsab (Nectar Festival of Freedom) by commemorating its 75th year of Independence (from 1947 to 2022). India, henceforth, decided to celebrate the next twenty-five years as the “Amrit Kaal” i.e., golden period (from 2022-2047). During this quarter century, the vision of India is to achieve a technology-driven and knowledge-based economy, reminisce with respect to the Indian struggle for independence and the sacrifice of the freedom fighters, and promote India’s heritage, culture, literature, and language. When the government of India upholds and prioritizes the promotion of its age-old tradition, culture, language, spirituality, and philosophy, a critical group of scholars and thinkers put up multiple problems and crises facing India in the present time. Therefore, a debate is going on regarding the issue of India’s role as a global leader as well as the spiritual master. The criticism and counter-arguments by scholars and social thinkers are neither wrong nor anti-national. This is the beauty and fine characteristic of modern Indian democracy, where every citizen enjoys the Right to Freedom of Speech and Expression, though with certain restrictions as enshrined in the Constitution. In the run of this debate, the Prime Minister and his team are determined to take India to such a height that every man on this earth can have a taste of its spiritual and philosophical honey juice. Now the question is - are Indian culture, heritage, philosophy, and spirituality so rich and exuberant? What are there in India’s philosophy, and spirituality, and the teachings of Indian sages and saints? Do they have created any impact ever upon the minds and activities of people anywhere in the world? Can India really show the path to the global leaders and general people to end war and conflicts, and bring forth peace and prosperity? This article seeks to examine all these questions and finally explores if the acclaim of India as a spiritual leader is appropriate or absurd.</span></p><p><span><strong>Keywords:</strong> India, spiritual leader, Indian philosophy, Indian scriptures, <em>Amrit Kal</em>, Indian <em>yoga</em>.</span></p>
8
Skorokhodova, Tatiana G. "“Discovery of Hinduism” in Religious Thought of the Bengal Renaissance". Changing Societies & Personalities 7, n.º 1 (10 de abril de 2023): 173. http://dx.doi.org/10.15826/csp.2023.7.1.224.
Texto completoResumen
The aim of the article is to represent “Discovery of Hinduism” as a specific phenomenon of religious thought in the Bengal Renaissance of modern India. The phenomenon is a part of “Discovery of India” (Jawaharlal Nehru’s term) by Indian intellectuals, who thought on their country, society, civilization, history, and its future. The term “Hinduism” borrowed from the British missionaries and orientalists became convenient for the Bengal Renaissance intellectuals to think and comprehend their own native religious tradition. Based on the works by the Bengal Renaissance thinkers, the paper presents their role in creating the notion “Hinduism” as the term for all group of Indian religions, as well as in interpretation of it as one whole religion. The “discovery of Hinduism” began from the works by Rammohun Roy, who presented its image—tracing its origins back to monotheistic ideal of the Vedas. The “discovery of Hinduism” process can be divided into two phases: (a) invention of “monotheistic” image by the Brahmo Samaj, 1815–1857; (b) the perception and understanding of Hinduism at the second half of 19th century as “unity in diversity” and constructing of its concept by Neo-Hindu thinkers (Bankimchandra Chattopaddhyay, Swami Vivekananda, etc.). They created an image of Hinduism as a system of universal meanings and values and the core of social life and culture as well as the foundation cultural and political identity. The “discovery of Hinduism” by all Bengal intellectuals had many important consequences, one of which is positive and humanistic concept of Hinduism not only for their co-religionists and compatriots, but also for the outer world, primarily for the West. “Discovery of Hinduism” is an integral part of the history of thought, the kind of attempt “to gather India” in religious, social, and cultural spheres for public consciousness and mind.
9
Belimova, Vlada. "The History of Philosophy in the Perspective of the Intercultural Philosophy: The Concept of Scharfstein". Polylogos 5, n.º 2 (16) (2021): 0. http://dx.doi.org/10.18254/s258770110015854-1.
Texto completoResumen
The article examines a new trend in contemporary philosophical studies known as the ‘intercultural philosophy’ in the light of its connection with the history of philosophy. The intercultural philosophy claims to study various forms of world philosophical knowledge, from its own peculiar perspective, that reveal the ‘symphonic’, ‘polylogue’ character of interaction of world cultures and their philosophical traditions. This sets up a query to rethink the traditional attitude of the existing philosophical disciplines to the diversity of forms of world philosophy. Many works on the history of philosophy, created in the paradigm of the comparative philosophy, demonstrate the bias (sometimes in the form of unconscious mind predisposition of their authors) towards the ‘Orientalism’ with its typical tendency to judge the non-Western philosophical traditions (in particular of India and China) by their conformity with the standards of European philosophy. However, among the authors, who consider themselves to be comparative philosophers, one can also find those, who understanding the defect character of ‘Orientalism’, strive to look at the non-Western philosophical traditions open-mindedly – as the autonomous, integral systems of thought, which (together with the Western philosophy) form the polyphonic tune of the world philosophy. These thinkers are shaping a new intercultural trend in modern philosophy. Ben-Ami Scharfstein belongs precisely to this rare category of modern philosophers. He reflects his own position as a position of a ‘cultural comparativist’. In his exposition he avoids the traditional mode of studying of the philosophical tenets separately – belonging to different cultures and geographical loci, and claims that it is better to study world history of philosophy uniting the positions of Indian, Chinese and Western thinkers on the basis of the universal philosophical problems. The article underlines Scharfstein's methodology as a promising for comprehending and revising the history of philosophy from the intercultural perspective.
10
Skorokhodova, Tatiana G. "Rammohun Roy and Pyotr Tchaadaev: Philosophers at the Crossroads of Western and Eastern Cultures". Voprosy Filosofii, n.º 1 (2023): 186–97. http://dx.doi.org/10.21146/0042-8744-2023-1-186-197.
Texto completoResumen
Indian Rammohun Roy and Russian Pyotr Tchaadaev are juxtaposed as cross-cultural philosophers in Modern social thought. Being at the crossroads of the West and the East cultures in their countries, they have demonstrated the special resemblance in their worldviews and paradigm of thinking. Based on comparative analysis of philosophers’ existential circumstances and texts, the author describes them as ‘problematic thinkers’ (M. Buber) who destruct quietness in their societies, form the problematic field of social thought and philosophy in the epoch of modernization, and create grounds for the self-understanding by Indian and Russian societies. The conventional description of paradigm of thinking by Rammohun Roy and Pyotr Tchaadaev is presented in the article. The universalistic approach is laid down in the paradigm ground; it permit to search for a unity and universality in diversity of natural and human worlds. The unity discovers through relation of their own social reality with the Other one (this role plays the West). Problems are raised and resolved in special trajectory “understanding of the Otner – thinking on their Own – a creation of some project of Eastern – Western synthesis”. Owing to the paradigm as well as the raised themes R. Roy and P. Tchaadaev have created the epochs in the history of thought and culture in India and Russia respectively.
Tesis sobre el tema "Modern Indian thinkers"
1
Dey, Noni Gopal. "Philosophical foundations of an ideal society : in the light of modern Indian thinkers". Thesis, University of North Bengal, 2008. http://hdl.handle.net/123456789/1397.
Texto completo
2
Ahmed, Aziz. "A Study of Chakraborty Rajagopalachari as a conservative political thinker of modern India". Thesis, University of North Bengal, 1997. http://hdl.handle.net/123456789/1248.
Texto completoLibros sobre el tema "Modern Indian thinkers"
1
Bose, Seema. To tolerate or not to tolerate: That is the question : a study of some modern Indian thinkers. New Delhi: Promilla & Co., Publishers in association with Bibliophile South Asia, 2015.
Buscar texto completo
2
Verinder, Grover, ed. Political thinkers of modern India. New Delhi: Deep & Deep Publications, 1990.
Buscar texto completo
3
Grover, Verinder. Political thinkers of modern India: Rabindranath Tagore. New Delhi: Deep & Deep Publ., 1993.
Buscar texto completo
4
Oriental despotism and Islam: Thinkers on Muslim government in the Middle East and India. New York: Cambridge University Press, 2009.
Buscar texto completo
5
Malik, Suratha Kumar y Ankit Tomar. Reappraising Modern Indian Thought: Themes and Thinkers. Springer Singapore Pte. Limited, 2022.
Buscar texto completo
6
Grover, Verinder. Political Thinkers of Modern India. Deep & Deep Publications,India, 2002.
Buscar texto completo
7
Grover, Verinder. Political Thinkers of Modern India. Deep & Deep Publications,India, 2002.
Buscar texto completo
8
Grover, Verinder. Political Thinkers of Modern India. Deep & Deep Publications,India, 2002.
Buscar texto completo
9
Jahanbegloo, Ramin y Dipankar Gupta. Talking Sociology. Oxford University Press, 2018. http://dx.doi.org/10.1093/oso/9780199489374.001.0001.
Texto completoResumen
A well-known name in contemporary sociology, Dipankar Gupta’s wide range of scholarship and popular columns have justly earned him the reputation of being one of India’s leading public intellectuals. Talking Sociology provides a complete panorama of Gupta’s life and works and his contribution to Indian sociology. In this book of conversations, he shares insights into the key areas of Indian sociology, such as the problem of social stratification, citizenship and democracy, and the caste system and ethnic groups in India. In his view, once we understand the discrete nature of caste identity we begin to appreciate the energy behind caste mobilization and, indeed, of the obduracy of this institution itself. It also discusses the influence of prominent thinkers on Gupta’s works, such as Claude Lévi Strauss, Talcott Parsons, André Beteille, and John Rawls. The ninth in the series of Ramin Jahanbegloo’s conversations with the prominent intellectuals who have made a significant impact in shaping the modern Indian thought, this book discusses Gupta’s array of work and its redefinition and reconstruction of the central concepts of sociology, taking it beyond its disciplinary boundaries.
10
Grover, Verinder. Jawaharlal Nehru (Political Thinkers of Modern India, 10). South Asia Books, 1992.
Buscar texto completoCapítulos de libros sobre el tema "Modern Indian thinkers"
1
Cicovacki, Predrag. "Western and Indian Thought". En Albert Schweitzer’s Ethical Vision, 33–43. Oxford University PressNew York, NY, 2009. http://dx.doi.org/10.1093/oso/9780195377880.003.0002.
Texto completoResumen
Abstract We know very little about any thought except our own, especially about Indian thought. The reason that it is so difficult to become familiar with it is that Indian thought in its very nature is so entirely different from our own because of the great part that the idea of what is called world- and life-negation plays in it. Whereas our modern European worldview, like that of Zarathustra and the Chinese thinkers, is, on principle, world- and life-affirming.
2
Sohal, Amar. "The Indian Intoxicant". En The Muslim Secular, 102–50. Oxford University PressOxford, 2023. http://dx.doi.org/10.1093/oso/9780198887638.003.0003.
Texto completoResumen
Abstract Abul Kalam Azad claimed that while Indians had transcended their religious identities to create the secular nation, this process had not destroyed but had carefully maintained these separate individualities. This chapter explores how advocates of the Azadian idea placed limitations on the fluidity of culture to avoid the perils of religious majoritarianism. They furnished notions of accommodation and adjustment to grant Hinduism and Islam an equal right to autonomous development. These concepts, like the profane national culture shared by Hindus and Muslims, were similarly historicized. By locating them not only in medieval and early modern Muslim kingship but also in pre-Islamic Indian philosophy, Muslim thinkers were able to cast the shared nation as more than just a minoritarian necessity. But though they deemed the refusal of religious homogeneity essential to coexistence, they also recognized that pluralism marked Indian nationality with a certain fragility; an imperfection which required Indians to be doubly vigilant of religious nationalists who wished to exploit this weakness. History was consequently alive in the competitive form of positive and negative inheritance, and had to thus be made an active principle to which Indians would forever be responsible. This chapter also demonstrates that while Azad and his associates were concerned with upholding the integrity of India’s religions, they drew on the universality of Islam to encourage a theological dialogue with Hinduism in the hope of establishing a monotheistic meeting point.
3
Medhananda, Swami. "Epilogue". En Swami Vivekananda's Vedāntic Cosmopolitanism, 372–76. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197624463.003.0012.
Texto completoResumen
One of the dominant scholarly paradigms for studying modern Hinduism and Vedānta is the “Neo-Vedāntic” paradigm inaugurated by the German Indologist Paul Hacker (1913–1979). According to Hacker, modern Indian figures such as Swami Vivekananda, Sri Aurobindo, and Sarvepalli Radhakrishnan were “Neo-Hindus” who championed “pseudo-Vedāntic” philosophies shaped more by Western values than by indigenous Hindu traditions. Strikingly, countless contemporary scholars continue to refer to modern Vedāntins like Vivekananda and Aurobindo as “Neo-Vedāntins,” even though many of these scholars reject—either in part or in full—Hacker’s specific arguments about the primarily Western provenance of modern Vedāntic ideas. The epilogue interrogates this seemingly benign practice and defends what it takes to be a more nuanced and fruitful “cosmopolitan” hermeneutic approach to modern Indian thinkers.
4
Peng, Hsiao-yen. "Liang Shuming". En Modern Chinese Counter-Enlightenment, 104–26. Hong Kong University Press, 2023. http://dx.doi.org/10.5790/hongkong/9789888805693.003.0005.
Texto completoResumen
Liang Shuming’s Eastern and Western Cultures and Their Philosophies (1921) compares Chinese, Indian, and Western philosophies, trying to establish the relevance of traditional Chinese culture in the modern world. Lauding Confucius as a life philosopher, he connects Confucianism with the life philosophy of Eucken and Bergson and relates to the latter’s theory of becoming as the key to life as well as things in the universe. The basic problem with Liang Shuming’s thought is the essentialist dichotomy of “Easternization” and “Westernization”: Believing that there are essential and unresolvable differences between Eastern and Western cultures, he juxtaposes Western scientific rationality with the intuitive thinking of Chinese metaphysics, criticizing John Dewey and Bertrand Russell for maintaining that the two cultures should compromise with each other. The Lecture Society established by Cai Yuanpei and Liang Qichao with their allies in 1920 invited international thinkers such as Dewey and Russell as well as Rabindranath Tagore and Hans Driesch (Eucken’s student) to lecture in China, testifying to the Lifeview school’s systematic introduction of life philosophy as a means of refuting scientism.
5
Allen, Michael S. "Conclusion". En The Ocean of Inquiry, 176–210. Oxford University Press, 2022. http://dx.doi.org/10.1093/oso/9780197638958.003.0007.
Texto completoResumen
This concluding chapter argues for the relevance of Indian scholasticism to the emergence of modern Hinduism. The chapter begins with a summary of the “construction of Hinduism” debate, before turning to a study of the final chapter of The Ocean of Inquiry, in which Niścaldās presents a synthesis of various philosophical schools and theological sects typically identified as “Hindu,” with Vedānta at their summit. It is argued that this presentation, which might seem distinctively modern, can in fact be traced to the work of earlier, premodern thinkers. The chapter suggests that the scholastic method itself—with its aims of synthesizing, harmonizing, and removing doubts—contributed to the gradual systematization of an expanded Vedic canon. The unification of traditions that would later come to be labeled as “Hindu” can thus be understood, at least in part, as a natural result of the kind of inquiry embodied in Niścaldās’s magnum opus.
6
Mitra, Durba. "Afterword". En Indian Sex Life, 203–8. Princeton University Press, 2020. http://dx.doi.org/10.23943/princeton/9780691196350.003.0007.
Texto completoResumen
This concluding chapter examines the idealized Indian society through a feminist lens. It first begins with a summary of the major themes introduced in the previous chapters. Afterward, the chapter analyzes a work by a now well-known woman writer from Calcutta, Begum Rokeya Sakhawat Hossain, an early feminist thinker in India. Her short story “Sultana's Dream” (1905), is celebrated for its radical world-making of a society where women rule the outside world and seclude men in the home. From there, the chapter turns to another dreamscape concerned with the condition of Indian womanhood—S. C. Mookerjee's book, The Decline and Fall of the Hindus (1919), his study on the evolution of modern Indian society based in the ideals of Aryan society.
7
Olivelle, Patrick. "The Early History of Renunciation". En The Oxford History of Hinduism, 101–21. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198733508.003.0005.
Texto completoResumen
The terms ‘renunciation’ and ‘renouncer’ have become commonplace in modern scholarship on ancient and medieval Indian religions. One of the prominent examples of the use of these terms is the seminal study of Louis Dumont (1960), ‘World Renunciation in Indian Religions’, which had a profound impact on later scholarship. He makes several sweeping assertions relating to the centrality of renunciation both within Hinduism and more generally in Indian religions. ‘The secret of Hinduism’, he claims, ‘may be found in the dialogue between the renouncer and the man-in-the-world’ (37). While the ‘man-in-the-world’ is bound in a network of relationships including caste, the renouncer ‘depends upon no one but himself, he is alone’; ‘he thinks as an individual and this is the distinctive trait which opposes him to the man-in-the-world and brings him closer to the western thinker’ (46). It is not this chapter’s intention to analyse these assertions or determine their historical accuracy. Rather, the beginning of this chapter, devoted to exploring the origins of the institution that Dumont elevates to such a central position, defines the terms and categories used. What is ‘renunciation’? Who is a ‘renouncer’? To which Indian institutions and indigenous terms and categories do they refer?
8
Sangari, Kumkum. "The Logics of Multiple Belonging". En Religious Interactions in Modern India, 236–73. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780198081685.003.0009.
Texto completoResumen
The chapter discusses Gandhi moving from a synthetic Hinduism in the 1910s/20s to a discourse of multiple belonging in the 1940s, however permeated by tensions. The chapter takes Gandhi as standing in a line with earlier thinkers such as Ibn al-‘Arabi and Bulhe Shah. Gandhi attempted to formulate a set of ethical and metaphysical universals that were common to all religions. In Gandhi’s view, none had the right to condemn or reform the elements of any religion but his/her own. The author sees Gandhi attempting to devise a non-sectarian Hinduism that was inclusive of all that was exemplary in other religions. In the 1940s, Gandhi’s earlier intuition of simultaneously belonging to all religions grew into greater prominence and he denied the view that religions were the exclusive property of those born into them. However, when Gandhi tried claiming a special universalizeability for Hinduism, he too fell victim to the idea of Hindu exceptionalism.
9
"English Pianism and Harold Bauer (1945)". En Grainger on Music, editado por Malcolm Gillies, Bruce Clunies Ross, Bronwen Arthur y David Pear, 338–46. Oxford University PressOxford, 1999. http://dx.doi.org/10.1093/oso/9780198166658.003.0040.
Texto completoResumen
Abstract It is not likely that the English-speaking peoples, who have not lost a war since 1066 (except to themselves; for when Britain lost to America in the Revolutionary War they were losing to themselves), & who, of late centuries, have invented or developed all the notions & devices the whole modern world thinks about (flirting, wholesale divorce, machinery, trams, trains, steamships, submarines, flying, teetotalism, antivivisectionism, co-operative societies, League of Nations, vegetarianism, afternoon tea, sport, golf, football, tennis, baseball, cricket, votes for women, Home Rule for Ireland, India, Egypt, Iceland, Faeroe Islands—to which must be added social systems such as socialism & communism worked out by foreigners such as Karl Marx, Lenin & Trotsky while living in exile in Britain or USA), would be found failing to lead in such an important art as the art of music. In other articles I have striven to show how English-speaking composers (such as John Dunstable, the 13th-century Worcester & Winchester church music composers, William Lawes, John Field, myself, Cyril Scott, Arthur Fickenscher, George Gershwin & other American popular composers) have been responsible for all known epoch-making innovations in music since the advent of decipherable musical notation (1260?). In this sketch I will deal merely with the part played by English-speakers in modern pianism.
10
Millgate, Michael. "Hardys and Hands". En Thomas Hardy, A Biography Revisited, 7–27. Oxford University PressOxford, 2000. http://dx.doi.org/10.1093/oso/9780199275656.003.0002.
Texto completoResumen
Abstract Thomas Hardy is unique among English writers in achieving recognition both as a major novelist and as a major poet. He is also exceptional in his combination of a self-consciously ‘modern ‘ cast of thought with an intense, apparently paradoxical, preoccupation with the personal, local, and national past. Born in 1840 to humble parents in an out of the way corner of the English countryside, he lived and wrote into his eighty-eighth year, registering with extraordinary sensitivity and precision, in both prose and verse, the historic changes that swept over England, and especially over his native Dorset, during the course of the nineteenth century and the beginning of the twentieth. At the end of a life that had spanned the Crimean War, the Indian Mutiny, the South African War, and the First World War, it was still the Napoleonic period, prior to his own birth, that chiefly haunted his imagination. In 1919 he saw time as stretching back into the past ‘like a railway line covered with a blue haze, and it goes uphill till 1900 and then it goes over the hill and disappears till about the middle of the century, and then it rises again up to about 1800, and then it disappears altogether ‘.¹ Four years later T. E. Lawrence, writing to Robert Graves, described Hardy as being ‘so far-away. Napoleon is a real man to him, and the country of Dorsetshire echoes that name everywhere in Hardy ‘s ears. He lives in his period, and thinks of it as the great war. ‘²