Rozprawy doktorskie na temat „Advaita vedanta”

The teaching tradition of Advaita Vedanta is one of the most widely represented forms of Indian religion both outside of India and on the subcontinent itself. The reasons for this popularity are complex and an understanding of it involves an analysis of colonial discourse and the ongoing interest in the tradition by Orientalists and Indian nationalists, as well as an understanding of pre-colonial practices of Brahminization. The academic study of Advaita Vedanta has been continuous since the origins of Indology and the comparative study of religion. In spite of this interest, the tradition has often been represented simplistically as a type of mysticism and as the essence of Hinduism. With this, little attention has been paid to the teaching methodologies (prakriyas) presented in the Upanisads or the traditional understanding of words as a means of knowledge (sabda pramana). One result of the new understanding of ‘birth of language’ and modern trends of secularization has been the discrediting of scriptural authority and the revelatory dimension of religion. More recently, the discipline of religious studies has become involved in debates of method and theory which attempt to move beyond the study of ‘origins’ and towards an understanding of power-knowledge relations and the privatization of religion. Nevertheless, the approach of Indology, while currently conducted across a range of area studies, is still largely limited to philological and textual analysis. This study takes an Indo-critical and structuralist approach to the discourse of Advaita in an attempt to understand Vedanta as an indigenous epistemic tradition, or form of Indian constructivism, while at the same time widening the scope of postcolonial theory and semiotic studies of religion. The Upanisads provide a variety of generic attributes, paradigmatic elements which I delineate, but it is their institutionalization as epistemic and mystic genres of traditional and neo-colonial discourse that l primarily analyze. The broad methodological stance of this study stems from an attempt to come to terms with ethnographic observation of the actual event whereby Swami Dayananda Saraswati (1930-) teaching in India and the West assumed the role of a guru, as he had discerned it in the Upanisads. It also began with the attempt to provide theoretical hypotheses for the cultural and ideological context within which this event took place.

A tese tem por objetivo efetivar a análise e demonstração das estratégias discursivas através das quais Çaìkara, o célebre pensador do Hinduísmo medieval (circa 788-820 d.C.), formulou a doutrina monista do Advaita-ved Tnta, construindo para isso um discurso dialógico com relação às principais doutrinas dualistas e ritualísticas adversárias de seu tempo, dentre elas, respectivamente, o S TRkhya-Yoga-darçana e o Mémäàsä-darçana. A análise dos textos sânscritos de Çaìkara dedicados a interpretar as escrituras védicas segue os pressupostos da teoria do discurso, da semiótica de nivel fundamental e dos estudos de intertextualidade, e radica em dois eixos: (1) - o estudo da construção de um discurso monista, apesar das exigências irredutíveis das categorias binárias às quais se curvam a linguagem e o raciocínio humanos; e (2) - o exame dos mecanismos diversos de persuasão e argumentação constantes nos escritos do pensador, os quais constroem uma interpretação específica dos textos védicos ao mesmo tempo em que refutam pontos de vista outrora válidos na tradição sânscrita. A primeira parte da tese, intitulada \"A revelação do Um\", apresenta uma síntese da herança cultural que é pressuposta na leitura dos textos do pensador e uma análise semiótica da articulação, no nível fundamental, do conceito de Absoluto ou \"um-sem-segundo\", Brahman, conforme descrito nas Upaniñad e interpretado por Çaìkara. A segunda parte, intitulada \"Os percursos do dois\", investiga as estratégias discursivas e intertextuais por meio das quais o pensador consegue ressignificar e assimilar em sua doutrina monista o universo relativo e as categorias binárias e ternárias afirmadas em outras doutrinas de sua herança cultural. A tese visa a contribuir para a demonstração de que as teorias do discurso constituem instrumentos que auxiliam a elucidar os mecanismos com os quais a linguagem verbal consegue criar e expressar conceitos abstratos não apreensíveis no mundo dos fenômenos. O trabalho representa também um esforço para suprir uma lacuna da bibliografia brasileira, apresentando sob enfoque inédito fontes textuais relativos a uma vertente nuclear da cultura sânscrita.
The main purpose of this thesis is to analyse and demonstrate those discursive strategies through which Çaìkara, the famous philosopher of medieval Hinduism (circa 788-820 a.C.), has formulated the monistic doctrine of Advaita-vedänta, to which purpose he has elaborated a dialogical discourse in relation to some of the main dualistic and ritualistic opposing doctrines of his time: the Säàkhya-Yoga-darçana and the Mémäàsä-darçana, respectively. Our analysis of the sanskrit texts in which Çaìkara interprets the vedic scriptures is based on the theories of discourse, on the principles of the French school of Semiotics and also on studies of intertextuality. This inedit analysis intends to: (1) - analyse the inter-relation of concepts in the fundamental level of significance that can build a monistic discourse, in spite of those irreductible binary categories that govern human language and reasoning; (2) - examine those mechanisms of persuasion and argumentation which are constant in Çaìkara\'s writings and which help to build specific interpretations of the vedic scriptures, refuting at the same time the points of view of other doctrines. The first part of the thesis, entitled \"The revelation of One\", gives a synthesis of the cultural heritage which is pressuposed in the reading of Çaìkara\'s writings, and afterwards makes a semiotic analysis, on the fundamental level, of the concept of Absolute or \"one-without-a-second\", Brahman, according to the way it\'s given by the Upaniñad texts and interpreted by Çaìkara. In the second part of the thesis, entitled \"Paths of the Two\", are analysed some of those discoursive and intertextual mechanisms through which the thinker can re-signify and assimilate into his monistic doctrine the relative universe and those binary and ternary categories according to what was postulated by other doctrines of his cultural heritage. The thesis contributes to demonstrate that the theories of discourse are valid instruments in the process of analysis of those mechanisms through which verbal language can create and express abstract concepts which, at first, are not aprehensible in the world of phenomenae. The work has also the purpose of adding to brazilian bibliography, under an inedit approach, texts belonging to an important aspect of sanskrit culture.

The Ocean of Inquiry is a vernacular compendium of Advaita Vedānta, one of the most influential traditions of South Asian religion and philosophy, especially in modern times. Its author, Niścaldās (ca. 1791 – 1863), was a classically trained pandit and a sādhu of the Dādū Panth. His work was widely read in the nineteenth and early twentieth centuries, both in its Hindi original and in regional translations: Vivekananda once referred to it as the most influential book in India. Surprisingly, however, The Ocean of Inquiry remains virtually unknown to Western scholars; even specialists in Hinduism have rarely heard of it. This dissertation aims to draw attention both to Niścaldās’s work and to the broader genre of vernacular Vedānta; it also calls into question the notion that late Advaita Vedānta represents a period of intellectual decline. Part I provides a historical and textual overview of The Ocean of Inquiry, arguing that Niścaldās’s work should be situated within what might be termed "Greater Advaita Vedānta," or Advaita Vedānta as it was disseminated outside the received canon of Sanskrit philosophical works. This part of the dissertation also offers the first comprehensive biography of Niścaldās in English, and it analyzes the significance of his choice to write in the vernacular. Part II investigates the relationship of philosophy and religious practice in Niścaldās’s work. Taking as its starting point the question "What does it mean for knowledge to liberate?" this part of the dissertation argues that for Niścaldās, the key distinction is not between theoretical knowledge and liberating knowledge but between doubtful and doubt-free awareness. For those who are properly qualified, the central practice on the path to liberation is the practice of inquiry (vicāra), interpreted as a dialectical process of raising and removing doubts. This interpretation is supported with three "case studies" of characters in The Ocean of Inquiry who reach liberation. The conclusion is that for Niścaldās, philosophical inquiry is not a purely theoretical undertaking; under the right conditions, it can become a concrete religious practice.

In The Theology of Râmânuja, John Braisted Carman carefully examines the south Asian philosopher Râmânuja’s concepts of the Supreme Person, and the relational dynamics between the Supreme Person and the devotee. Carman sees in Râmânuja’s discussion of the master (úesî)/servant (úesa) relationship the most important understandings concerning the hierarchy between the Supreme Person and the devotee. Carmen argues that in this devotional relationship there is a point at which the distinction between the master and the servant is dissolved, and mutual dependence is revealed. This paper focuses on the point where the roles in the relationship between the divine and the devotee are reversed. In this reversal the master takes on the role of the servant and the servant the master. It is argued here that this role reversal is the action that illuminates the ultimate dissolution of the hierarchy that Râmânuja recognizes and results in spiritual empowerment for the devotee.

PhD
Bodhasāra, previously untranslated into English, is a Sanskrit treasure. Written by Narahari in eighteenth century India, it consists of charming Sanskrit verse of the highest order. Full of metaphors and word puns, it is a clever piece of literature that stimulates the intellect and imagination. By carefully following the traditional protocols, Bodhasāra remains acceptable to orthodox Advaita Vedāntins. However, although superficially it appears to be merely another presentation of the Advaita Vedānta tradition, in-depth reading reveals a refreshingly new style. The Hindu tradition is poetically presented as invaluable to awaken discernment between the real and unreal, but the import of Bodhasāra is that, ultimately, liberation requires a maturity that is not bound by anything, including the tradition itself; it comes through an awakening discernment. Narahari is celebrating jīvanmukti, not as liberation from the world, but as liberation while living. Bodhasāra is stylishly poetic, but not poetry for poetry’s sake, nor bhakti (religious devotion); rather it exemplifies the potency of rasa (aesthetic flavour) and dhvani (aesthetic suggestion). Narahari understands the correspondence between words and truth and uses his poetic style to facilitate union of the individual and universal. Few eighteenth century Sanskrit works have even been read, let alone translated into English, so this translation of Bodhasāra is a valuable example of Indian thought immediately before Colonialism. It shows what modernity, defined here as a moving away from entrenched traditional beliefs to an empowerment of the individual living in the present moment, in an Indian context could have been like if Colonialism had not intervened. The implications of Bodhasāra to scholars of Indian history, Advaita Vedānta and Yoga need to be considered. Bodhasāra extends the project ‘Sanskrit knowledge systems on the eve of colonialism’ being a work on mokṣa written in the late eighteenth century. It revitalises academic research into Advaita Vedānta, presents a fresh view of Yoga, and fits well the notion of an Indian modernity or renaissance during the sixteenth to eighteenth centuries.

Thesis (M.A.)--Georgia State University, 2006.
Kathryn McClymond, committee chair; Jonathan Herman, Christopher White, committee members. Electronic text (70 p.) : digital, PDF file. Description based on contents viewed Apr. 20, 2007; title from title screen. Includes bibliographical references (p. 60-61).

Uppsatsens syfte var att undersöka området personlig utveckling samt personlig avveckling utifrån Sri Nisargadatta Maharajs lära och Abraham Maslows idéer. Frågeställningarna på området var: Är personlig utveckling och personlig avveckling motsatta eller identiska företeelser? Vilka likheter och skillnader finns hos Maharaj och hos Maslow? Vad har språket och dess användning för roll vid en jämförelse av dessa personers texter? De avgränsningar som gjordes för att undersöka området var att välja rörelserna humanistisk psykologi och advaita vedanta eftersom de upplevdes representera detta område på ett centralt sätt. Vidare avgränsades undersökningens metodval till diskursanalys med fokus på hur självförverkligande framställs diskursivt hos Abraham Maslow och Sri Nisargadatta Maharaj. Metoden var diskursanalys med stöd av metodboken Diskursanalys, och materialet koncentrerades till att omfatta Sri Nisargadatta Maharajs verk I am that: talks with Sri Nisargadatta Maharaj samt Abraham Maslows två verk Motivation and personality samt Toward a psychology of being. Den teori som anlades var fenomenologiskt perspektiv. Undersökningen visade att personliga omständigheter, tradition, olika perspektiv men även språkanvändning kan påverka hur man ser på och talar om kategorierna personlig utveckling respektive personlig avveckling. Slutsatsen efter undersökningen är att oavsett vilka termer man använder kommer både personlig utveckling och personlig avveckling vara aktuellt överallt där de grundläggande behoven för människan är tryggade: hur är upp till henne själv.

Le thème de la « non dualité » (advaïta vedanta) ouvre sur des questions liées à un vécu au-delà de nos identifications, dont celles à notre corps et à un « moi » séparé. Nous nous appuyons sur la rencontre avec des personnes témoignant d’un vécu « non duel », dans une approche phénoménologique. Cette recherche aspire à donner un nouvel ancrage à la psychologie, dans le terreau de la philosophie. D’autres questions sont abordées, telles que celles de l’identité, de nos représentations, de la réalité, de la pensée et de sa distinction d’avec la conscience, notre rapport à la souffrance, au temps, et l’intensité du vécu lorsqu’il se situe dans le présent, l’appréhension de ce qu’est la réalité pour nos témoins dans ce présent et sans la saisie par la pensée, et la disparition de la distinction sujet/objet au niveau de l’Être. Nous tentons aussi d’aborder la quête d’un absolu, en rendant compte de l’accueil de la vie telle que celle-ci nous apparaît, dans sa singularité et dans son immanence.Nous pointons aussi la difficulté de nos témoins de dire avec des mots la teneur de leur vécu, ce qui aboutit souvent à des paradoxes, mais nous tentons aussi de montrer que la rencontre est vivante et que ce n’est pas tant ce qui se dit, que ce qui sous-tend ce qui est dit, qui a valeur de vérité et d’authenticité. Le vécu « non duel » nous permet ainsi d'envisager une écoute libre de la pensée limitante, ancrée dans une résonance corporelle et émotionnelle. Enfin, il donne à la Conscience une dimension essentielle, à la fois de respect de ce qui se donne à voir et à entendre, et de réponse possible à la quête de l’Être qui sommeille en tout être humain
The theme of "non duality" (advaïta vedanta) raises questions regarding living beyond our identifications, such as identifications with our body and with a separate “me". We build on meetings with people testifying of a non-dual living, and we do so with a phenomenological approach. This research aspires to give psychology a new anchorage in philosophy’s fertile ground.Other questions are approached, such as those of identity, of our representations, of reality, of thought and its distinction from consciousness, also raised are questions on our relation with suffering, with time, with the intensity of living when this living is situated in the present, with the apprehension of what reality is for our witnesses in this present without the grasp of thought, and with the end of the distinction subject/object at the level of the Being. We also try to tackle the topic of the quest for the absolute, while reflecting on the way we can welcome life as it appears to us, in its uniqueness and its immanence.We also point out the difficulty for our witnesses to put into words the content of their living, a situation which often leads to paradoxes. On the other hand, we also try to show that the meeting is full of life, and that it is not so much what is said than what underlies what is said - including the silence and the presence –that bears truth.Non-duality thus allows us to consider a listening free from limiting thought, anchored in a physical and emotional resonance. Lastly, it gives Consciousness an essential dimension, that of respect for what is given to be seen and to be heard, and that of a possible answer for the quest of Being which lies dormant in every human being
El tema de la « no dualidad » (advaita vedanta) nos lleva a entender que las vivencias van másallá de nuestras identificaciones, incluso aquellas relacionadas con nuestro cuerpo y con un« yo » diferenciado.Nos apoyamos en el encuentro con personas que comparten su testimonio sobre vivencias« no duales » desde una perspectiva fenomenológica. Intentamos así apropiarnos lo másíntimamente posible de la capacidad de interpelación de estas vivencias evitando cualquierinterpretación. Esta investigación aspira a ofrecer un nuevo arraigo en la psicología dentro delámbito de la filosofía y a su capacidad de iniciar el proceso de descubrimiento del ser y delsujeto « conocedor ».También profundizo en otras cuestiones como aquellas relacionadas con la identidad, nuestrasrepresentaciones, de la realidad, del pensamiento y su diferenciación con la conciencia. Asímismo, nuestra relación con el sufrimiento, con el tiempo y la intensidad de lo vivido cuandoéste se hace presente. Abordamos igualmente la aprehensión de lo que es la realidad para laspersonas que compartieron su testimonio de este presente sin ser captado por el pensamientoy finalmente, la desaparición de la diferenciación entre sujeto y objeto a nivel del Ser.Intentamos igualmente plantearnos el deseo de búsqueda de un absoluto, relatando la acogidade la vida tal cómo se nos presenta en su singularidad e inmanencia.Consideramos importante señalar la dificultad para nuestros entrevistados de nombrar elcontenido de sus vivencias, lo que nos lleva a menudo a paradojas y, como una vez esaspalabras son dichas, pueden atraparnos en la cárcel de las certezas del saber. Sin embargointentamos también demostrar que el encuentro tiene vida y que no es tanto lo dicho como losobreentendido que tiene valor de verdad y autenticidad, incluso el silencio y el peso de unapresencia.La vivencia « adual » nos permite contemplar una escucha libre del pensamiento limitadorenraizado en una resonancia corporal y emocional. En conclusión, es la vivencia « adual » laque da a la Consciencia una dimensión esencial a la vez de respeto de lo que se ofrece a ver ya entender y de respuesta posible a la búsqueda del Ser latente en todo ser humano
Il tema della « non dualità », advaïta vedanta, apre su delle domande legate ad un vissuto al dilà delle nostre identificazioni di cui queste al nostro corpo ed a un « io » diviso.Ci appogiamo sull’incontro con le personne che manifestano di un vissuto « non duello », in unapproccio fénomenologico. Tentiamo di afferare questo vissuto al più vicino a ciò che puòvenire ad interrogarci, evitando le interpretazione. Questa ricerca aspira a dare un nuovoancorraggio alla psicologia, nel concime della filosofia, ed in ciò che questa ultima porta in essodi messa in moto un movimento d’un processo di scoperta dell’essere e del « soggettoconoscente ».Altre temi sono abbordate, come queste dell’identità, delle nostre rappresentazioni, della realtà,del pensièro e della sua distinzione della coscienza, il nostro rapporto alla sofferenza, al tempo,e l’intensita del vissuto quando si trova nel presente, l’apprensione di ciò che è la realta per inostri testimoni in questo presente e senza inserimento del pensiero, e la scomparsa delladistinzione soggetto/oggeto al livello dell’essere. Tentiamo anche di abbordare la ricerca di unassoluto en che rende conto dell’accoglienza della vita come questa c’appare, nella suasingolarità e nella sua immanenza.Puntiamo anche la difficoltà dei nostri testimoni di dire con le parole il contenuto della loroesperienza, ciò che spesso porta ai paradossi e anche come una volta affermati le parolepossono richiudersi come una trappola, quello del sapere. Ma tentiamo anche di monstrare chel’incontro è vivente e che ha valore di verità, non tanto ciò che se dice che ciò che sottende ciòche è detto, e di autenticità, compreso il silenzio ed il contenuto di una presenza.Il vissuto « non duello » ci permette cosi di considerare un ascolto libero del pensiero limitativo,radicato in una risonanza corporea ed emotiva. Finalmente dà alla coscienza una dimenzioneessenziale, al tempo stesso di rispetto di ciò che si da a vedere ed a sentire, e di rispostapossibile alla missione dell’essere che sta dormendo in ogni essere umano
U tema di a « non dualità », advaïta vedanta, cunduci à quistioni ligati à un campà aldilà d'inostri idintificazioni, trà i quali quilli à u nostru corpu è à un mè stessu staccatu.Ci appughjemu à nant'à u scontru cù parsoni testimuniendu d'un campà "non-duali" in un’avvicinera fenumenulogica. Pruvemu à pighjà stu campà u più strettu di ciò ch'ellu pò venaintarrugà trà mezu à no, evitendu l'intarpretazioni. Sta ricerca brama di dà un zocculu novu à apsiculugia, in u tarricciu di a filusuffia, chì porta in pettu a missa in baddu d'un prucessu discuparta di l'Essaru è di u sughjettu cunniscenti.D'altri quistioni sò avvicinati, com’è quilli di l'idintità, d'i nostri raprisintazioni, di a rialità, di upinsà è di a so distinzioni da incù a cuscenza, u nostru rapportu cù u patimentu, u tempu,l'intinsità di u campà quand'ellu si poni ind'u prisenti, circà di piddà ciò chì hè a rialità pà i nostritestimoni ind’è stu prisenti è senza essa chjappu da u pinsà, è a disparizioni di a distinzionisughjettu/ughjettu à u livellu di l'Essaru. Pruvemu dinò à evucà a cerca di un assulutu,rendendu contu di l'accogliu di a vita tali ch’ella ci si figura, in a so singularità è in a soimmanenza.Puntemu dinò a difficultà d'i nostri testimoni di dì incù parolli u cuntinutu di u so campà, ciò chìsbocca cunduci à spessu à paradossi è dinò comu una volta cacciati ditti i parolli si ponirichjoda com’è una trappula, quilla di u sapè, ma pruvemu dinò à mustrà chì u scontru hè vivu èchì ùn hè tantu ciò chì si dici, chì susteni ciò chì hè dittu, chì t'hà un valori di verità è disputichezza, includendu u silenziu è l’esistenza u tenidori d'una prisenza.U campà "non duali" ci parmetti cusì di pruspettà un ascoltu libaru di u pinsà limitanti, ancuratuin un ribombu curpurali è emuziunali. Insomma, dà à a Cuscenza una diminsioni essenziali,attempu di rispettu di ciò chì si dà à veda è à senta, è di risposta pussibuli à a cerca di l'Essaruchì durmiciulighja in ogni umanu

This dissertation applies the principles of Worldview apologetics to engage Advaita Vedanta Hinduism with the biblical responses of Christianity. Chapter 1 introduces the biblical mandate for apologetics, reviewing the contemporary apologetic scene. It highlights methodological principles in Worldview apologetics. Chapter 2 introduces Vedanta Hinduism through the teachings of Sankara, Ramanuja, and Madhva. Chapter 3 examines Christian rapprochement and antithesis with Vedanta Hinduism. The apologist applies Worldview apologetics in understanding the access points and biblical dividing lines. Chapter 4 commences the apologetic engagement with proof. The Advaitin presents the monistic worldview and the ultimate reality, otherwise known as Brahman. The foundational Christian worldview is represented with the scriptures, God, man, and his salvation in Jesus Christ. Chapter 5 addresses the offense part of apologetics. The adherents of each worldview contrast their viewpoints against the viewpoint of the other system. Vedanta's monism, impersonal reality, inclusivity, and rationality are contrasted with Christianity's historic self-revelation of God to man. Chapter 6 handles apologetic defense through the lens of experience, epistemology, and correspondence with reality. The Hindu worldview has transcending experience, supra-rational epistemology, and deep coherence. The Christian admits a transitory universe, which has no existence as a contingent creation, apart from God. Chapter 7 reviews Worldview apologetic practice under metaphysics, epistemology, and ethics. These deal with the ontology of reality in its manifestations and our understanding of the truth. It concludes with how we live out this knowledge today. Chapter 8 addresses the personal, rather than technical tone of apologetics. Kierkegaard's engagement of the stubborn will helps us understand the radical nature of convictions. After presenting the Gospel worldview, the Vedanta position is shown to be impossible from those very paths that the Hindu trusts. Chapter 9 culminates the study of Gospel-centered apologetics. The Gospel forms the core of the apologetic encounter, in content and methodology. This dissertation opens the venue for more sound arguments to be built around the Gospel and to tear down false worldviews. Chapter 10 makes final recommendations on practical Christian apologetics to Hindus. A biblically self-aware approach is commended to honor God in the defense of the faith.

Vers la fin du 19ème siècle, le moine et réformateur hindou Swami Vivekananda affirma que la science moderne convergeait vers l'Advaita Vedanta, un important courant philosophique et religieux de l'hindouisme. Au cours des décennies suivantes, suite aux apports scientifiques révolutionnaires de la théorie de la relativité d'Einstein et de la physique quantique, un nombre croissant d'auteurs soutenaient que d'importants "parallèles" pouvaient être tracés entre l'Advaita Vedanta et la physique moderne. Encore aujourd'hui, de tels rapprochements sont faits, particulièrement en relation avec la physique quantique. Cette thèse examine de manière critique ces rapprochements à travers l'étude comparative détaillée de deux concepts: le concept d'akasa dans l'Advaita Vedanta et celui de vide en physique quantique. L'énoncé examiné est celui selon lequel ces deux concepts pointeraient vers une même réalité: un substratum omniprésent et subtil duquel émergent et auquel retournent ultimement les divers constituants de l'univers. Sur la base de cette étude comparative, la thèse argumente que des comparaisons de nature conceptuelle favorisent rarement la mise en place d'un véritable dialogue entre l'Advaita Vedanta et la physique moderne. Une autre voie d'approche serait de prendre en considération les limites épistémologiques respectivement rencontrées par ces disciplines dans leur approche du "réel-en-soi" ou de la "réalité ultime." Une attention particulière sera portée sur l'épistémologie et le problème de la nature de la réalité dans l'Advaita Vedanta, ainsi que sur le réalisme scientifique et les implications philosophiques de la non-séparabilité en physique quantique.
Toward the end of the 19th century, the Hindu monk and reformer Swami Vivekananda claimed that modern science was inevitably converging towards Advaita Vedanta, an important philosophico-religious system in Hinduism. In the decades that followed, in the midst of the revolution occasioned by the emergence of Einstein's relativity and quantum physics, a growing number of authors claimed to discover striking "parallels" between Advaita Vedanta and modern physics. Such claims of convergence have continued to the present day, especially in relation to quantum physics. In this dissertation, an attempt is made to critically examine such claims by engaging a detailed comparative analysis of two concepts: akasa in Advaita Vedanta and vacuum in quantum physics. What is examined is the claim that both concepts would refer to the same reality — an enduring, subtle and all-pervading physical substratum out of which the constituents of the world come into existence and to which they ultimately return. Based on this study, the dissertation argues that comparisons relying on conceptual affinities alone generally fall short of establishing a productive dialogue between Advaita Vedanta and modern physics. Another approach is to bring into focus the epistemological limits respectively encountered by these systems when attempting to define the content of "reality-in-itself" or "ultimate reality." Emphasis is given to epistemology and the problem of reality in Advaita Vedanta, and scientific realism and philosophical implications of nonseparability in quantum physics.

Ce mémoire a pour objectif de favoriser non seulement une relecture de la philosophie de l'absurde telle qu'élaborée par Albert Camus à la lumière de l'Advaita-Vedanta, mais également de pouvoir mieux saisir l'engouement de certains auteurs hindous pour cet écrivain. En effet, après avoir constaté que Camus se référait à Jean Grenier et à l'hindouisme dans Le Mythe de Sisyphe, nous avons décidé de pousser plus loin nos recherches afin de savoir dans quelle mesure l'écriture et la pensée de Camus pouvait se rapprocher de celles des penseurs hindous puisque ces derniers avaient eux-mêmes entrepris un exercice équivalent en sens inverse. Pour ce faire nous avons choisi de faire appel aux propos de Nisargadatta Maharaj afin de mieux faire ressortir les analogies et les différences entre les deux pensées. C'est par l'interprétation de la notion d'indifférence clairvoyante de Camus et par celle du détachement affectueux prônée par Nisargadatta Maharaj, qu'il nous a été possible d'établir un lien entre eux. En effet, dans Le Mythe de Sisyphe, l'indifférence « clairvoyante » représente la position idéale à adopter pour appréhender le monde de façon sereine. Synonyme de juste mesure, elle constitue une certaine forme de détachement afin de mieux aborder la question existentielle dans son ensemble. À cet égard, le détachement « affectueux », de Nisargadatta Maharaj englobe cette définition mais donne à l'expression une connotation précise qui implique également une forme d'amour inconditionnel qui est sans attente et sans peur. Cette recherche a donc pour but de nous livrer à une exploration heuristique à partir de l'œuvre d'Albert Camus afin de déterminer dans quelle mesure sa conception de l'indifférence clairvoyante pourrait s'apparenter ou se distinguer de celle du concept de détachement dans l'Advaita-Vedanta. ______________________________________________________________________________ MOTS-CLÉS DE L’AUTEUR : Camus, Absurde, Indifférence clairvoyante, Nisargadatta Maharaj, Advaita-Vedanta, Détachement affectueux