Download Free Who Is A Brahmin Book in PDF and EPUB Free Download. You can read online Who Is A Brahmin and write the review.

In Buddhists, Brahmins, and Belief, Dan Arnold examines how the Brahmanical tradition of Purva Mimamsa and the writings of the seventh-century Buddhist Madhyamika philosopher Candrakirti challenged dominant Indian Buddhist views of epistemology. Arnold retrieves these two very different but equally important voices of philosophical dissent, showing them to have developed highly sophisticated and cogent critiques of influential Buddhist epistemologists such as Dignaga and Dharmakirti. His analysis--developed in conversation with modern Western philosophers like William Alston and J. L. Austin--offers an innovative reinterpretation of the Indian philosophical tradition, while suggesting that pre-modern Indian thinkers have much to contribute to contemporary philosophical debates. In logically distinct ways, Purva Mimamsa and Candrakirti's Madhyamaka opposed the influential Buddhist school of thought that emphasized the foundational character of perception. Arnold argues that Mimamsaka arguments concerning the "intrinsic validity" of the earliest Vedic scriptures are best understood as a critique of the tradition of Buddhist philosophy stemming from Dignaga. Though often dismissed as antithetical to "real philosophy," Mimamsaka thought has affinities with the reformed epistemology that has recently influenced contemporary philosophy of religion. Candrakirti's arguments, in contrast, amount to a principled refusal of epistemology. Arnold contends that Candrakirti marshals against Buddhist foundationalism an approach that resembles twentieth-century ordinary language philosophy--and does so by employing what are finally best understood as transcendental arguments. The conclusion that Candrakirti's arguments thus support a metaphysical claim represents a bold new understanding of Madhyamaka.
In 1857, Vishnubhat Godse and his uncle Rambhat, unwittingly walked smack in the middle of The First War of Indian Independence. Having the misfortune of being at the wrong place at the wrong time, the duo were caught in the crossfire between the loyalist Indian troops and the British. They witnessed the fall of Jhansi first hand, survived the aftermath of British savagery, were robbed of all their belongings multiple times, and even managed to avoid getting hanged. Twice. Being on the road for two years, they finally returned to Varsai village, near Pen, Maharashtra. Back home, Vishnubhat penned down his adventure for his descendants which was eventually published as a Marathi book in 1907. Maneesh Madhukar Godbole retells this story as The Walking Brahmin. Replete with maps and photographs, this book offers a unique insight on what really happened during the war of 1857.
About the Book A FAST-PACED THRILLER SET IN THE TIMES OF EMPEROR ASHOKA It is a time of violence as well as calm. Men of peace are spreading the message of the Buddha even as monks are being tortured in the dungeons of Pataliputra. In Magadha, all talk is about the impending war against Kalinga. While King Ashoka plots the movements of his ships and cavalry, Queen Asandhimitra broods over the growing unrest in the kingdom. There is only one man they can both trust to take them through this period of uncertainty and looming danger: the enigmatically named Brahmin, skilful spymaster and custodian of Magadha’s best-kept secrets. Lush with historical detail and unforgettable characters, The Brahmin is an intricately plotted novel that seeks to recreate a near-mythical period in India’s past.
Tracking the movement of finance capital toward far-flung investment frontiers, Noam Maggor reconceives the emergence of modern capitalism in the United States. Brahmin Capitalism reveals the decisive role of established wealth in the transformation of the American economy in the decades after the Civil War, leading the way to the nationally integrated corporate capitalism of the twentieth century. Maggor’s provocative history of the Gilded Age explores how the moneyed elite in Boston—the quintessential East Coast establishment—leveraged their wealth to forge transcontinental networks of commodities, labor, and transportation. With the decline of cotton-based textile manufacturing in New England and the abolition of slavery, these gentleman bankers traveled far and wide in search of new business opportunities and found them in the mines, railroads, and industries of the Great West. Their investments spawned new political and social conflict, in both the urbanizing East and the expanding West. In contests that had lasting implications for wealth, government, and inequality, financial power collided with more democratic visions of economic progress. Rather than being driven inexorably by technologies like the railroad and telegraph, the new capitalist geography was a grand and highly contentious undertaking, Maggor shows, one that proved pivotal for the rise of the United States as the world’s leading industrial nation.
In Aryans, Jews, Brahmins, Dorothy M. Figueira provides a fascinating account of the construction of the Aryan myth and its uses in both India and Europe from the Enlightenment to the twentieth century. The myth concerns a race that inhabits a utopian past and gives rise first to Brahmin Indian culture and then to European culture. In India, notions of the Aryan were used to develop a national identity under colonialism, one that allowed Indian elites to identify with their British rulers. It also allowed non-elites to set up a counter identity critical of their position in the caste system. In Europe, the Aryan myth provided certain thinkers with an origin story that could compete with the Biblical one and could be used to diminish the importance of the West's Jewish heritage. European racial hygienists made much of the myth of a pure Aryan race, and the Nazis later looked at India as a cautionary tale of what could happen if a nation did not remain "pure." As Figueira demonstrates, the history of the Aryan myth is also a history of reading, interpretation, and imaginative construction. Initially, the ideology of the Aryan was imposed upon absent or false texts. Over time, it involved strategies of constructing, evoking, or distorting the canon. Each construction of racial identity was concerned with key issues of reading: canonicity, textual accessibility, interpretive strategies of reading, and ideal readers. The book's cross-cultural investigation demonstrates how identities can be and are created from texts and illuminates an engrossing, often disturbing history that arose from these creations.
This work has been selected by scholars as being culturally important and is part of the knowledge base of civilization as we know it. This work is in the public domain in the United States of America, and possibly other nations. Within the United States, you may freely copy and distribute this work, as no entity (individual or corporate) has a copyright on the body of the work. Scholars believe, and we concur, that this work is important enough to be preserved, reproduced, and made generally available to the public. To ensure a quality reading experience, this work has been proofread and republished using a format that seamlessly blends the original graphical elements with text in an easy-to-read typeface. We appreciate your support of the preservation process, and thank you for being an important part of keeping this knowledge alive and relevant.
The first biography of a man who was at the center of American foreign policy for a generation Few have ever enjoyed the degree of foreign-policy influence and versatility that Henry Cabot Lodge Jr. did—in the postwar era, perhaps only George Marshall, Henry Kissinger, and James Baker. Lodge, however, had the distinction of wielding that influence under presidents of both parties. For three decades, he was at the center of American foreign policy, serving as advisor to five presidents, from Dwight Eisenhower to Gerald Ford, and as ambassador to the United Nations, Vietnam, West Germany, and the Vatican. Lodge’s political influence was immense. He was the first person, in 1943, to see Eisenhower as a potential president; he entered Eisenhower in the 1952 New Hampshire primary without the candidate’s knowledge, crafted his political positions, and managed his campaign. As UN ambassador in the 1950s, Lodge was effectively a second secretary of state. In the 1960s, he was called twice, by John F. Kennedy and by Lyndon Johnson, to serve in the toughest position in the State Department’s portfolio, as ambassador to Vietnam. In the 1970s, he paved the way for permanent American ties with the Holy See. Over his career, beginning with his arrival in the U.S. Senate at age thirty-four in 1937, when there were just seventeen Republican senators, he did more than anyone else to transform the Republican Party from a regional, isolationist party into the nation’s dominant force in foreign policy, a position it held from Eisenhower’s time until the twenty-first century. In this book, historian Luke A. Nichter gives us a compelling narrative of Lodge’s extraordinary and consequential life. Lodge was among the last of the well‑heeled Eastern Establishment Republicans who put duty over partisanship and saw themselves as the hereditary captains of the American state. Unlike many who reach his position, Lodge took his secrets to the grave—including some that, revealed here for the first time, will force historians to rethink their understanding of America’s involvement in the Vietnam War.
Dreaming the Great Brahmin explores the creation and recreation of Buddhist saints through narratives, poetry, art, ritual, and even dream visions. The first comprehensive cultural and literary history of the well-known Indian Buddhist poet saint Saraha, known as the Great Brahmin, this book argues that we should view Saraha not as the founder of a tradition, but rather as its product. Kurtis Schaeffer shows how images, tales, and teachings of Saraha were transmitted, transformed, and created by members of diverse Buddhist traditions in Tibet, India, Nepal, and Mongolia. The result is that there is not one Great Brahmin, but many. More broadly, Schaeffer argues that the immense importance of saints for Buddhism is best understood by looking at the creative adaptations of such figures that perpetuated their fame, for it is there that these saints come to life.