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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.
Art and life in India have been inextricably intertwined from ancient times to the present day. Art as a way of life, as ritual, as decoration and as unity with the Sublime bore testament to the socio-cultural milieu; the high level of sophistication that developed in ancient India was reflected in the arts in a holistic light. The arts, thus, strived to hone man’s intellectual sensibilities, thus raising him to the level of the transcendental, which in India was Brahma or ultimate reality. This book brings forth the popular theories of Indian aesthetics and Indian poetics. Bharatmuni, Abhinavgupta, Anandvardhana and a number of seers have given substantial dimensions to the concept as found in Natryashastra, Dhvanyavloka, and Abhinavbharati, among other texts. It represents primarily a compilation of commentaries and criticism of these texts, and will serve as a preliminary guide to students, beginners and researchers of Indian aesthetics and poetics. The appendices bring together a number of papers on Indian aesthetics, while there is also an informative and comprehensive bibliography and an exhaustive glossary to provide added aid for non-Sanskrit speakers.
From the early years of the Common Era to 1700, Indian intellectuals explored with unparalleled subtlety the place of emotion in art. Their investigations led to the deconstruction of art's formal structures and broader inquiries into the pleasure of tragic tales. Rasa, or taste, was the word they chose to describe art's aesthetics, and their passionate effort to pin down these phenomena became its own remarkable act of creation. This book is the first in any language to follow the evolution of rasa from its origins in dramaturgical thought—a concept for the stage—to its flourishing in literary thought—a concept for the page. A Rasa Reader incorporates primary texts by every significant thinker on classical Indian aesthetics, many never translated before. The arrangement of the selections captures the intellectual dynamism that has powered this debate for centuries. Headnotes explain the meaning and significance of each text, a comprehensive introduction summarizes major threads in intellectual-historical terms, and critical endnotes and an extensive bibliography add further depth to the selections. The Sanskrit theory of emotion in art is one of the most sophisticated in the ancient world, a precursor of the work being done today by critics and philosophers of aesthetics. A Rasa Reader's conceptual detail, historical precision, and clarity will appeal to any scholar interested in a full portrait of global intellectual development. A Rasa Reader is the inaugural book in the Historical Sourcebooks in Classical Indian Thought series, edited by Sheldon Pollock. These text-based books guide readers through the most important forms of classical Indian thought, from epistemology, rhetoric, and hermeneutics to astral science, yoga, and medicine. Each volume provides fresh translations of key works, headnotes to contextualize selections, a comprehensive analysis of major lines of development within the discipline, and exegetical and text-critical endnotes, as well as a bibliography. Designed for comparativists and interested general readers, Historical Sourcebooks is also a great resource for advanced scholars seeking authoritative commentary on challenging works.
The thinkers and philosophers of ancient India contemplated intensively and extensively about all aspects related to life, and art was one of the major domains they touched upon. A profound and intense analysis of the art experience in literature naturally led to the evolution of one of the most sophisticated and long-standing poetic systems in the world. An Introduction to Indian Aesthetics: History, Theory, and Theoreticians offers a comprehensive historical and conceptual overview of all the major schools in Sanskrit poetics-one of the most sophisticated and long-standing traditions of literary criticism in the ancient world. The book, despite its primary focus on the major exponents of each school, also aims to give the reader a good idea as to how these concepts were treated before and after their major practitioners. An important part of Sanskrit poetics that often intimidates a modern reader is its seemingly difficult terminology. This book particularly addresses this issue by using contemporary idioms for readers who have no background of Sanskrit. It also aims to draw points of comparison, wherever relevant, between certain concepts in Sanskrit poetics and their western counterparts.
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.
Illustrations: Numerous Colour and 15 B/w Illustrations Description: The volumes of the PROJECT OF HISTORY OF SCIENCE, PHILOSOPHY AND CULTURE IN INDIAN CIVILIZATION aim to discover the central aspects of India's heritage and present them in an interrelated manner. In spite of their unitary look, these volumes recognize the difference between the areas of material civilization and those of ideational culture. The Project is not being executed by a single group of thinkers, methodologically uniform or ideologically identical in their commitments. Rather, contributions are made by different scholars of diverse ideological persuasions and methodological approaches. The Project is marked by what may be called 'methodological pluralism'. In spite of its primarily historical character, this project, both in its conceptualization and execution, has been shaped by scholars drawn from different disciplines. It is the first time that an endeavour of such unique and comprehensive character has been undertaken to study critically a major world civilization. History of art, unlike that of science, is not an accumulation of facts. It comprises concurrences and overlappings cutting across the linearity of time. Based on this premise the essays in this volume delve into the discourse as also forms of creativity in the Indian tradition in terms of both the perennial and the ephemeral aspects of aesthetic experience. The essays form four groups dealing with (a) core concepts which permeate the discourse on aesthetic theories, and having ramifications in many other disciplines and domains; (b) The Rasa theory in the framework of classical philosophical traditions of Vedanta, Mimamsa, Samkhya, and Kashmir Saivism, and (c) the comprehension of the foundational concepts of aesthetic theory, namely, Rasa and Dhvani from the perspectives of Indian thought traditions addressing also music, dance and the visual arts. There is no clear-cut demarcation between the four groups of essays though in their own framework they illustrate a transition from the discourse (sastra) to practice (prayoga) i.e., from theorizing on the nature of aesthetic experience to the process of concretizing it into forms of music, dance, architecture, and painting. The contributions highlight the fact that the history of Indian aesthetic tradition comprises various textual and performing traditions that have flourished in the Indian subcontinent. What we have is not a single history but multiple histories based on various philosophical and methodological approaches adopted by art historians. Some of these histories pertain to the technical details of a given art form, and some with the changes that have occurred in the evolution and development these forms. While some historical accounts focus on the relevant biographical details of the artists, some art histories focus on the social, cultural, political, and even the economic conditions of civilization that determine the nature of an art form. Considering the multi-dimensional and multi-level complexities of Indian civilization and culture, the contributions to this volume have investigated into a number of factors which are directly and indirectly relevant for comprehending the complexities of the Indian aesthetic tradition.
All Arts In India Owe Their Roots To The Theoretical Structure Developed By Bharatamuni In His Celebrated Work Natyasastra. His Theory Of Beauty Is Known As The Theory Of Rasa. The Present Volume Has Shown How The Insight Of Bharata Was Developed By The Classical Scholars From Abhinavagupta To Jagannatha Who Propounded The Theories With Names Like Rasa, Alamkara, Riti, Vakrokti, Dhvani Etc. To Employ The Theory Of Beauty From Natya (Drama) To Kavya (Poetry).
Bharatanatyam is a dance with ancient origins that has been enjoyed both by practitioners and audiences alike for millennia. Dancer, teacher, and researcher Prakruti Prativadi now explains the purpose of Bharatanatyam and Indian aesthetic theory in Rasas in Bharatanatyam. In this easy-to-understand guide, Prativadi delves into the heart of the classical art of Bharatanatyam by explaining the objective of the dance, which are Rasas. These concepts are described through an engaging dialogue between a questioning student and wise teacher. Whether you are a seasoned dancer or an eager beginner, Rasas in Bharatanatyam illuminates the rich concepts and culture of Bharatanatyam. Prativadi goes back to original Sanskrit texts and treatises, such as the Natyashastra, to reveal the full meaning of this thoughtful and powerful form of expression. Prativadi explains Rasas (aesthetic experience) and their relationship to Abhinaya (emotive acting). With graphics, tables, illustrations, and photographs, she shows you the foundation of the dance and techniques to help you become a well-rounded practitioner. Prativadi also emphasizes the importance of learning the cultural context of the dance. Prativadi honors the dance's long cultural and spiritual roots. She discusses the philosophy and aesthetic theory that form the basis of every performance.