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In recent years, scholars from a wide range of disciplines have examined the revival in intellectual and literary cultures that took place during India’s ‘early modern’ centuries. This was both a revival as well as a period of intense disputation and critical engagement. It took in the relationship of contemporaries to their own intellectual inheritances, shifts in the meaning and application of particular disciplines, the development of new literary genres and the emergence of new arenas and networks for the conduct of intellectual and religious debate. Exploring the worlds of Sanskrit and vernacular learning and piety in the subcontinent, these essays examine the role of individual scholar intellectuals in this revival, looking particularly at the interplay between intellectual discipline, sectarian links, family history and the personal religious interests of these men. Each essay offers a fine-grained study of an individual. Some are distinguished scholars, poets and religious leaders with subcontinent-wide reputations, others obscure provincial writers whose interest lies precisely in their relative anonymity. A particular focus of interest will be the way in which these men moved across the very different social milieus of early modern India, finding ways to negotiate relationships at courtly centres, temples, sectarian monasteries, the pandit assemblies of the cosmopolitan city of Banaras and lesser religious centres in the regions. This bookw as published as a special issue of South Asian History and Culture.
"This book argues that a philosophical community emerges in sixteenth- and seventeenth-century India that crafts an intellectual life on the basis of intellectual and emotional responses to novelty in Sanskrit logic (nyāya-śāstra). As the book demonstrates, novelty was a primary concept used by Sanskrit logicians during this period to mark the boundaries of a philosophical community in both intellectual and emotional terms. This concept was expressed in their texts through the use of terms such as old and new when discussing certain philosophical opinions, signaling that periodization was a major component of their philosophy. By retaining space for emotion when studying intellectual thought, this book recovers not only what it means to 'think' novelty but also what it means to 'feel' novelty. Studying little-known essays by Sanskrit logicians in early modernity, the book explores the contours of what is termed 'intellectual novelty' and 'affective novelty' in Sanskrit logic-expressions of novelty in which is contained both cognitive and emotional content that, taken together, constitute intellectual life"--
This volume addresses the power of ideas in the making of Indian political modernity. As an intermediate history of connections between South Asia and the global arena the volume raises new issues in intellectual history. It reviews the period from the emergence of constitutional liberalism in the1830s, through the swadeshi era to the writings of Tilak, Azad and Gandhi in the twentieth century. While several contributions reflect on the ideologies of nationalism, the volume seeks to rescue intellectual history from being simply a narration of the nation-state. It does not seek to create a 'canon' of political thought so much as to show how Indian concepts of state and society were redrawn in the context of emergent globalized debates about freedom, the constitution of the self and the good society in the late colonial era. In so doing the contributions here resituate an Indian intellectual history that has long been eclipsed by social and political history. These essays were originally published in a Special issue of the journal Modern Intellectual History (CUP, April 2007).
Religious authority and political power have existed in complex relationships throughout India’s history. The centuries of the ‘early modern’ in South Asia saw particularly dynamic developments in this relationship. Regional as well as imperial states of the period expanded their religious patronage, while new sectarian centres of doctrinal and spiritual authority emerged beyond the confines of the state. Royal and merchant patronage stimulated the growth of new classes of mobile intellectuals deeply committed to the reappraisal of many aspects of religious law and doctrine. Supra-regional institutions and networks of many other kinds - sect-based religious maths, pilgrimage centres and their guardians, sants and sufi orders - flourished, offering greater mobility to wider communities of the pious. This was also a period of growing vigour in the development of vernacular religious literatures of different kinds, and often of new genres blending elements of older devotional, juridical and historical literatures. Oral and manuscript literatures too gained more rapid circulation, although the meaning and canonical status of texts frequently changed as they circulated more widely and reached larger lay audiences. Through explorations of these developments, the essays in this collection make a distinctive contribution to a critical formative period in the making of India’s modern religious cultures. This book was published as a special issue of South Asian History and Culture.
As public intellectuals academics formulate specialized knowledge to become understandable and relevant for people outside of the specialty. There are two main forms of such intellectual activity: dissemination and debating. Scientific knowledge is a cultural value in its own right and also of importance in public discourse. Due to the complexity of the challenges facing modern societies the intellectual role of individual academics and scholarly institutions is increasingly important with mass education and new media techniques expanding the public sphere. It has become more important that specialists popularize also for specialists in other fields. Challenges such as climate change or social integration requires knowledgeable citizens and broad public discourses integrating specialized knowledge from several disciplines. Contemporary challenges in Western Europe, Scandinavia and the US are discussed. The historical perspectives are followed back to early Modernity. The cases include contributions on Holberg, the Myrdals and Boas. There are contributions on the recent transformations “East of the Elbe” and the challenges facing scholars in Turkey and India. The main focus of the book is on social scientists but the issues discussed are of general interest for all kinds of academics and for people interested in the cultural and political relevance of science.
Fills a gap in scholarship on Indian culture and power between 1500 and 1800, arguing that we can't know how colonialism changed South Asia unless we know what there was to be changed.