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India has been producing knowledge for thousands of years. But entry into the contemporary globalized setting of knowledge has demanded a reckoning with powers that have sought to determine exclusively the terms upon which India might enter. The nineteenth century saw the colonization of India and its reduction to an object of study, rather than a producer of knowledge for itself and the world. This book explains why the arrival of India upon the European intellectual scene provoked a crisis, the response to which was the creation of the discipline of Indology, with the effective mission of taming India’s spiritual traditions by gaining control over the interpretation of their sacred texts. Polytheism and Indology makes the results of Vishwa Adluri and Joydeep Bagchee’s inquiry in The Nay Science: A History of German Indology available in a more concise form, as well as broadening and deepening the scope of their inquiry.
Hellenic Tantra argues that scholarship on later Platonism has been misled by a dualist worldview. The theurgic Platonists in the school of Iamblichus (4th century CE) did not ascend out of their bodies to be united with the gods—as is the common belief—but allowed the gods to descend into their bodies. By comparing embodied deification in theurgy to Tantric traditions of embodied deification, Gregory Shaw allows us to understand the power and charisma of the last Platonic teachers. Hellenic Tantra reveals a living Platonism that has been hidden from us.
Drawing on new sources, this book evaluates the importance of Henry Thomas Colebrooke, an East India Company civil servant who became the father of modern Indology. Written by renowned academics in the field of Indology, and drawing on new sources, this book shows how he embodies the significant passage from eighteenth century colonial expansion, to the professional, transnational ethos of nineteenth century intellectual life and scholarly enquiry.
This companion gives a comprehensive overview of the history of primary education in India. It presents an analytical narrative of the progress of primary education as a national endeavour in colonial, post-colonial and contemporary India, and studies its transformative policy journey culminating in the adoption of education as a fundamental human right. The book looks behind and beyond stated policy goals and outcomes to examine the processes involved in implementing positive change and discusses the underlying socio-political factors affecting education in India. The author also shares reflections on the reform measures needed to achieve the goal of education for all in India. Rich in archival resources, this companion will be essential reading for scholars and researchers of history of education, education, Indian history, colonial history and South Asian history. It will also be useful for policymakers, organizations and professionals working in the field of education.
Hinduism is currently followed by one-fifth of humankind. Far from a monolithic theistic tradition, the religion comprises thousands of gods, a complex caste system, and hundreds of languages and dialects. Such internal plurality inspires vastly ranging rites and practices amongst Hinduism's hundreds of millions of adherents. It is therefore not surprising that scholars have been hesitant to define universal Hindu beliefs and practices. In this book, Axel Michaels breaks this trend. He examines the traditions, beliefs, and rituals Hindus hold in common through the lens of what he deems its "identificatory habitus," a cohesive force that binds Hindu religions together and fortifies them against foreign influences. Thus, in his analysis, Michaels not only locates Hinduism's profoundly differentiating qualities, but also provides the framework for an analysis of its social and religious coherence. Michaels blends his insightful arguments and probing questions with introductions to major historical epochs, ample textual sources as well as detailed analyses of major life-cycle rituals, the caste system, forms of spiritualism, devotionalism, ritualism, and heroism. Along the way he points out that Hinduism has endured and repeatedly resisted the missionary zeal and universalist claims of Christians, Muslims, and Buddhists. He also contrasts traditional Hinduism with the religions of the West, "where the self is preferred to the not-self, and where freedom in the world is more important than liberation from the world." Engaging and accessible, this book will appeal to laypersons and scholars alike as the most comprehensive introduction to Hinduism yet published. Not only is Hinduism refreshingly new in its methodological approach, but it also presents a broad range of meticulous scholarship in a clear, readable style, integrating Indology, religious studies, philosophy, anthropological theory and fieldwork, and sweeping analyses of Hindu texts.
Dictionary of Indology presents the history of Indian Scriptures, Language, Literature and Humanities in all the forms, colours and dimensions; not graphically but alphabetically; from the most primitive time to the recent past; through detailed description of and references to, almost all the books available and the authors known in both Vedic and Laukika Samskrit. It deals mostly with the facts but some critical insight is also given wherever needed or necessary. Such a handy book was the need of the time as most of us are unfamiliar with most of the stupendous works by intellectual doyens. A familiarity and affection will instantly grow, which will bring the readers close to the richest and widest range of illuminating products of sublime minds.
Twelfth-century Islamic philosopher Suhrawardī attempted to revive Platonism in an era of Avicennan Aristotelianism. Modern scholars have portrayed Suhrawardī as wishing to revive an "oriental" wisdom and associate him with ancient Persia. In this book, John Walbridge uses Suhrawardī as a vehicle to explore the tendency of Platonic philosophers to romanticize oriental wisdom. The work presents Suhrawardī and defines the problem of Platonic orientalism, both in general and in relation to Suhrawardī. Egypt and the Hermetic tradition, ancient Persia and the notion of metaphysical light, and India, Buddhism, and the transmigration of souls are all covered in terms of their influence or lack of influence in Suhrawardī's thought. The book also explores the role of Platonic and Suhrawardian orientalism in various cultures over the years.
This book is centered around the claim that although the research in Oriental and religious studies seemingly presents unbiased, objective interpretations of Indian traditions, it really puts forward distorted images which primarily reflect the researchers’ own European culture. A thorough examination demonstrates to what extent Oriental studies as well as other humanities are still influenced by theological preconceptions. English edition.
Vishwa Adluri and Joydeep Bagchee undertake a careful and rigorous hermeneutical approach to nearly two centuries of German philological scholarship on the Mahabharata and the Bhagavad Gita. Analyzing the intellectual contexts of this scholarship, beginning with theological debates that centered on Martin Luther's solefidian doctrine and proceeding to scientific positivism via analyses of disenchantment (Entzauberung), German Romanticism, pantheism (Pantheismusstreit), and historicism, they show how each of these movements progressively shaped German philology's encounter with the Indian epic. They demonstrate that, from the mid-nineteenth century on, this scholarship contributed to the construction of a supposed "Indo-Germanic" past, which Germans shared racially with the Mahabharata's warriors. Building on nationalist yearnings and ongoing Counter-Reformation anxieties, scholars developed the premise of Aryan continuity and supported it by a "Brahmanical hypothesis," according to which supposedly later strata of the text represented the corrupting work of scheming Brahmin priests. Adluri and Bagchee focus on the work of four Mahabharata scholars and eight scholars of the Bhagavad Gita, all of whom were invested in the idea that the text-critical task of philology as a scientific method was to identify a text's strata and interpolations so that, by displaying what had accumulated over time, one could recover what remained of an original or authentic core. The authors show that the construction of pseudo-histories for the stages through which the Mahabharata had supposedly passed provided German scholars with models for two things: 1) a convenient pseudo-history of Hinduism and Indian religions more generally; and 2) a platform from which to say whatever they wanted to about the origins, development, and corruption of the Mahabharata text. The book thus challenges contemporary scholars to recognize that the ''Brahmanic hypothesis'' (the thesis that Brahmanic religion corrupted an original, pure and heroic Aryan ethical and epical worldview), an unacknowledged tenet of much Western scholarship to this day, was not and probably no longer can be an innocuous thesis. The ''corrupting'' impact of Brahmanical ''priestcraft,'' the authors show, served German Indology as a cover under which to disparage Catholics, Jews, and other ''Semites.''