Globalizing Indian Thought: Insights from Indian Knowledge Systems

The overarching principle that once integrated India’s institutions is often described by the word ‘dharma’. The notion of dharma goes well beyond what is known as ‘rule of law’. Rule of law is about publicly disclosed legal codes and processes. Dharma, on the other hand, is the holding principle that encompasses the whole of nature, including human nature. Dharma is much more nuanced and yet, paradoxically, more unambiguous than rule of law.

La intuición en la filosofía de Arthur Schopenhauer

En el presente trabajo analizaremos el concepto de intuición, principalmente en relación con las tesis epistemológicas y metafísicas de la teoría schopenhaueriana. En la primera sección, plantearemos los ejes centrales del sistema metafísico de Schopenhauer, sobre todo en lo que concierne al concepto de voluntad (Wille ) y la relación que este guarda con su teoría del conocimiento. Luego, examinaremos la diferencia que el filósofo alemán establece entre el conocimiento representativo —o mediado— de la razón y el conocimiento directo —o inmediato— de la intuición. Asimismo, trazaremos, en un primer momento, las tesis y los problemas fundamentales del dualismo propios de la representación y la voluntad, para establecer —en un segundo momento— el problema de la intuición del cuerpo propio. Por último, consideraremos los alcances y los límites de la intuición, así como también sus distintas variantes: principalmente la intuición estética y su culminación en la intuición mística. Palabras clave Schopenhauer, intuición, conocimiento inmediato, representación, estética Referencias Bergson, H. (2013). El pensamiento y lo moviente. Buenos Aires, Argentina: Cactus.Cross, T. (2013). Schopenhauer’s encounter with Indian thought. Representation and will,and their Indian parallels. Honolulu, Estados Unidos: University of Hawaii Press.Ferrari, J. (2011). L’art dans le monde comme volonté et comme représentation d’ArthurSchopenhauer. Mayenne, Francia: Presses Universitaires de France.François, A. (2004). La volonté chez Bergson et Schopenhauer. Methodos, (4), https://doi.org/10.4000/methodos.135.Foster, C. (1999). Ideas and imagination. Schopenhauer on the proper foundationof art. En C. Janaway (Ed.), The Cambridge Companion to Schopenhauer(pp. 213-251). Nueva York, Estados Unidos: Cambridge University Press.Gardner, S. (1999). Schopenhauer, will and the unconscious. En C. Janaway(ed.), The Cambridge Companion to Schopenhauer (pp. 375-421). Nueva York,Estados Unidos: Cambridge University Press.Glock, H. J. (1999). Schopenhauer and Wittgenstein: representation as languageand will. En C. Janaway (Ed.), The Cambridge Companion to Schopenhauer(pp. 422-458). Nueva York, Estados Unidos: Cambridge University Press.González Ríos, J. (2017). Schopenhauer. Buenos Aires, Argentina: Galerna.Guyer, P. (2007). Pleasure and knowledge in Schopenhauer’s aesthetics. En D.Jacquette (Ed.), Schopenhauer, Philosophy and the Arts (pp. 109-132). NuevaYork, Estados Unidos: Cambridge University Press.Hannan, B. (2009). The riddle of the world. A reconsideration of Schopenhauer’s philosophy.Nueva York, Estados Unidos: Oxford University Press.Hume, D. (2002). Investigación sobre el conocimiento humano. Madrid, España: BibliotecaNueva.Janaway, C. (1989). Self and world in Schopenhauer’s philosophy. Nueva York, EstadosUnidos: Oxford University Press.Janaway, C. (1999a). Schopenhauer’s pessimism. En C. Janaway (Ed.), The CambridgeCompanion to Schopenhauer (pp. 318-343). Nueva York, Estados Unidos:Cambridge University Press.Janaway, C. (1999b). Introduction. En C. Janaway (Ed.), The Cambridge Companion toSchopenhauer (pp. 1-17). Nueva York, Estados Unidos: Cambridge University Press.Janaway, C. (2002). Schopenhauer. A very short introduction. Nueva York, EstadosUnidos: Oxford University Press.Kant, I. (2014). Crítica de la razón pura. Buenos Aires, Argentina: Colihue.Magee, B. (1983). The philosophy of Schopenhauer. Nueva York, Estados Unidos:Oxford University Press.Mann, T. (2018). Schopenhauer. París, Francia: Libella.

The Meeting of a Saint and a Poet: W.B. Yeats and Purohit Swami

A literary artist seldom works in a vacuum, in isolation; rather, he draws materials of his art from the social, cultural, political and philosophical currents of his milieu, and eventually contributes his interpretation of these ideas to society. Yeats is not an exception; but his critical sensibility looked far towards Indian ideas. He found Indian ideas of art, philosophy, and religion inspiring and stimulating to such an extent that a vital part of career was engaged in assimilating as well as reproducing them through his own art. Though Yeats’ critics and biographers have already noted the impact of Indian thought on his poetry, the present paper endeavors to show the interface between Yeats and Purohit Swami and how their friendship resulted in a mutual enrichment.

Rhythm

The topic of rhythm in literary theory draws both on discussions of poetry and prose and on much broader currents of thought in the natural sciences and philosophy. In Western thought, rhythm was a central focus of attention in ancient Greece, in the 19th and early 20th centuries, when theorists and practitioners of literature and the other arts often referred back to classical models. This is also the case in more recent theorizing of rhythm in the context of everyday life in advanced modern or, as some would say, postmodern societies. Nietzsche, who constantly circled around the term and with frequent direct and metaphorical references to dance, is in many ways the central figure in these discussions. He was massively influential after his death in 1900, both in Germany and more widely, for example, in Britain and North America, and he was taken up again, along with Heidegger, in much French thought after World War 2. Contemporary debates around rhythm and its relation to meter continue to refer to classical Greece, and in Chinese and Indian thought there is a similar continuity of attention to issues of rhythm.

Schopenhauer y la India. Una relectura de El mundo como voluntad y representación

Nuestro estudio se estructura en tres hipótesis intrínsecamente entrelazadas, que intentaremos confirmar a lo largo de éste: en primer lugar, sostenemos que en relación al mundo como representación (Vorstellung) y como voluntad (Wille), Schopenhauer se apoya casi exclusivamente en el Vedānta, mientras que en sus referencias a “la negaci.n de la voluntad” (die Verneigung des Willens zum Leben) hay una innegable alusión al budismo. En segundo lugar, sostenemos que la filosof.a de Schopenhauer, a diferencia del sistema de Hegel, coincide casi totalmente con las especulaciones románticas. Y por último, que a pesar de una indiscutible fascinación por la India y de subrayar sus coincidencias fundamentales con el pensamiento hindú, la filosofía de Schopenhauer se inscribe en la tradición europea y en el discurso orientalista. Palabras clave Voluntad, representación, nirvana, nada, orientalismo. Referencias Buda (1999), Anguttara Nikāya, trad. Almudena Haurie Mena, Madrid, Edaf. ------ (1999), Majjhima Nikāya, trad., intr. y notas de Amadeo Solé-Leris y Abraham Vélez de Cea, Barcelona, Kairós. Du Halde, J. B. (1736), The General History of China, Containing a Geographical, Historical, Chronological, Political, and Physical Description of the Empire of China, Chinese-Tartary, Corea and Thibet (vol. 3), Trans. by Richard Brokes, London: John Watts. Cross, S. (2013), Schopenahuer’s Encounters with Indian Thought. Representation and Will and Their Indian Parallels, University of Hawai’i Press, Society for Asian and Comparative Philosophy, n° 24. Halbfass, W. (2013), India y Europa. Ejercicio de entendimiento filosófico, trad. Oscar Figueroa Castro, México, Fondo de Cultura Económica. Hegel, G. W. F. (1987), Lecciones sobre filosofía de la religión (vol. 2), Madrid, Alianza. Koeppen, K. (1857), Die Religion des Buddha und Ihre Entstehung, erster Band, Berlin, Ferdinand Schneider. Magee, B. (1997), The Philosophy of Schopenhauer, Oxford, Clarendon Press. Said, E. W. (2015), Orientalismo, trad. María Luisa Fuentes, Barcelona, Debolsillo. Śaṁkara (2003), La esencia del vedanta, trad. Eleonora Berla, Barcelona, Kairós. Schopenhauer, A. (2009), Schopenhauer, A., El mundo como voluntad y representación (vol. 1 y 2), trad. intr. y notas de Pilar López de Santa María, Madrid, Trotta. --------------------- (2006), La voluntad en la naturaleza, trad. Miguel de Unamuno, Alianza, Madrid. --------------------- (2009), Parerga y Paralipómena (vol. 1 y 2), trad. intr. y notas de Pilar López de Santa María, Madrid, Trotta. Simmel, G. (1950), Schopenhauer y Nietzsche, trad. Francisco Ayala, Buenos Aires, Anaconda. Zimmer, H. (1979), Filosofías de la India, trad. J. A. Vázquez, Buenos Aires, Editorial Universitaria.

Filozofia, rytuał i performatywność w starożytnej myśli indyjskiej na przykładzie upaniszady Ćhandogia 6.2.4

Philosophy, ritual and performativity in ancient Indian thought on the example of the Chandogia Upanishad 6.2.4 The paper discusses cosmogony presented by Uddālaka Āruṇi attested in the Chāndogya Upaniṣad (6.1-6), according to which world forms arise by giving them a name. I argue that the experience that motivates the thinking of Uddālaka is ritual, the essence of which is to give people and objects a name, thanks to which their status dramatically changes for the duration of the ritual. An analysis of a selected passage of the king’s coronation described in the Śatapatha Brāhmaṇa (5.3.4) reveals the fundamental importance of the verses uttered during preparation of the water for the consecration. The reconstruction of an experience that influences philosophical thought makes it possible to see its coherence and depth, and the fact that this experience is a ritual, a common experience of humanity, enables it to be better understood by those who grew up in other philosophical traditions as well.

Indian and Russian Tolstoy: one among strangers and a stranger among one’s

The article examines the phenomenon of the late Lev Tolstoy in the context of his religious position. The author analyzes the reactions to his teaching in Russian state and official Orthodox circles, on the one hand, and Indian thought, on the other. Two sociocultural images of L.N. Tolstoy: us and them that arose in the context of understanding the position of the Russian Church and the authorities and Indian public and religious figures (including Mahatma Gandhi, who was under his influence). A peculiar phenomenon of intellectually usL.N. Tolstoy among culturally them (Indian) correspondents and intellectually them Tolstoy among culturally us (representatives of the official government and the Church of Russia) transpires. The originality of this situation is that these im­ages of Lev Tolstoy arise practically at the same period. The author compares these images, based on the method of defamiliarisation (V. Shklovsky), which allows to visually demonstrate the religious component of Tolstoy’s criticism of the political sphere of life and, at the same time, to understand the psychological reasons for its rejection in Russian official circles. With the methodological help of defamiliarisation the author tries to show that the opinion of Tolstoy (as the writer) becomes at the same time the voice of conscience for many of his con­temporaries. The method of defamiliarisation allowed the author to show how Leo Tolstoy’s inner law of nonviolence influenced the concept of non­violent resistance in the teachings of Gandhi.