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There is a marked awareness about the language of literature and its meaning both in Indian and Western aesthetic thinking. The aestheticians of both schools hold that the language of literature embodies a significant aspect of human experience, and represents a creative pattern of verbal structure to impart meaning effectively. Modern Western aesthetic thinking, which includes theories like formalism, new criticism, stylistics, structuralism, post-structuralism, deconstruction, discourse analysis, semiotics and dialogic criticism, in one way or another emphasizes the study of the language of literature in order to understand its meaning. Similarly, there is a distinct focus on the language of literature and its meaning in Indian literary theories which include the theory of rasa (aesthetic experience), alaṁkāra (the poetic figure), rīti (diction), dhvani (suggestion), vakrokti (oblique expression) and aucitya (propriety). This book explores how the language of literature and its meaning have been dealt with in both Indian and Western aesthetic thinking. In doing so, the study concentrates on Kuntaka’s theory of vakrokti and Ānandavardhana’s theory of dhvani in Indian aesthetic thinking and Russian formalism and deconstruction in Western thinking. The book categorically focuses on the intersection between the theory of vakrokti and Russian formalism and the meeting-point between the theory of dhvani and deconstruction.
The book Indian and Western Aesthetics in Sri Aurobindo’s Criticism is a comparative study of Indian and western aesthetics. It depicts the beauty of evolution of multiplicity of theories to vastness of concepts postulated by different literary theoreticians. Moreover, it gives a keen insight into Sri Aurobindo’s aesthetics. His criticism has given the complete synthesis of Indian poetic theories which have striking parallels to modern Western literary theories. He is one of the greatest literary critics who recovered the salient principles of ancient Indian aesthetics and their potentialities. His aesthetics accommodated many modern trends on the foundation of Indian culture that is going to be the mantra of new civilization.
The Bloomsbury Research Handbook of Indian Aesthetics and the Philosophy of Art provides an extensive research resource to the burgeoning field of Asian aesthetics. Featuring leading international scholars and teachers whose work defines the field, this unique volume reflects the very best scholarship in creative, analytic, and comparative philosophy. Beginning with a philosophical reconstruction of the classical rasa aesthetics, chapters range from the nature of art-emotions, tones of thinking, and aesthetic education to issues in film-theory and problems of the past versus present. As well as discussing indigenous versus foreign in aesthetic practices, this volume covers North and South Indian performance practices and theories, alongside recent and new themes including the Gandhian aesthetics of surrender and self-control and the aesthetics of touch in the light of the politics of untouchability. With such unparalleled and authoritative coverage, The Bloomsbury Research Handbook of Indian Aesthetics and the Philosophy of Art represents a dynamic map of comparative cross-cultural aesthetics. Bringing together original philosophical research from renowned thinkers, it makes a major contribution to both Eastern and Western contemporary aesthetics.
Mohit K. Ray, b.1940, former Professor of English, Burdwan University; contributed articles.
This book adds a unique eastern perspective to the ever growing corpus of Shakespeare criticism. The ancient Sanskrit theory of Rasa – the aesthete’s emotional response to performing arts – is explicated in detail and applied to Shakespeare’s tragic masterpieces. Bharata, who wrote about Rasa in the Natyasastra, developed detailed guidelines for the communication of emotion from author to actor and then to the audience culminating in a sublime aesthetic experience. Though chronologically Bharata is as ancient as Aristotle, thematically, his ideas are as relevant today as Aristotle’s is and often echo those of the Greek master. This cross–cultural study on the communication of emotions in art establishes that emotions are universal and their communication follows similar patterns in all climes. The Rasa theory is today applied to modern media like film and has found a place among audience centric communication theories. This volume extends the East-West dialogue in aesthetic theory by identifying parallels and points of deviation and delights both aesthete and critic alike.
Spectrum History Of Indian Literature In English Accomplishes The Task Of Historical Continuity By Linking With The Past The Most Recent Present Of The Writing In English By Indians. The Book Is A Highly Useful Supplement To The Earlier Two Volumes By K.R. Srinivas Iyengar And M.K. Naik. Articles By Jasbir Jain And Sunanda Mongia Are A Spectrum Presen¬Tation Of The Latest Developments In The Field Of Indian Fiction In English In All Its Technical & Thematological Innovations. Satish Aikant'S Article Provides A Serious Backdrop To The Volume By Deliberating Upon The Historicity Of English Studies In India, Their Need, Relevance And Epistemological Repercussions. R.K. Singh'S Article Does Well To Deconstruct The Myth That Good Poetry Is Published Only By The Established Publishers. His Account Of Little Or Less Known Indian Poets In English Is Both Critical And Historically Illuminating. Charu Sheel Singh, Shyam Asnani And Attiya Singh Discuss Indian English Poetry, Criticism, Drama And Fiction Respectively. Meena Sodhi'S Article Is A Good Compilation Of Indian Autobiographies, Mostly In English, Which She Discusses With Good Critical Sense And Perceptive Imagination. A.N. Dwivedi'S Article On Indian English Short Stories Is A Comprehensive And Balanced Piece Which Is Also Rich In Illustrations. The Two Appendices Add To The Value Of The Book By Cherishing Critical Attention On What May Be Called Tradition And Experiment In Indian English Poetry And Fiction. Whereas Satish K. Gupta'S Brief Piece Highlights Homogeneity In The Sensibility Of Aurobindo And Charu Sheel, It Takes Pains And Care To Chalk Out Differences In Mode, Manner And The Whole Presentation Idiom In The Latter'S Poetry From That Of Aurobindo. Krishan Mohan Pandey'S Account Of The Post-Modemist Reaction Against Gandhi In Indian Fiction In English Is Timely. It Reaffirms Faith In An Indian Critic'S Belief In What Tagore Once Said : I Cannot Love A God Who Does Not Give Me Freedom To Deny Him.
The Book Deals With The Creative Use Of Language In Poetry, And Explores An Important Area Of Intersection Between India And Western Thinking. Without Dust Jacket.