Re: [INDOLOGY] camatkāra

Thu Apr 19 20:14:44 UTC 2018

Keeping in mind that this is not a Heidegger-list, my point was merely to
draw

attention to a philosophical attempt by Heidegger to elucidate a particular

onto-phenomenological mode of aware-being that resembles *camatk**āra* as

employed "in all Utpaladeva-Abhinavagupta-Kṣemarāja’s works" (Torella) with

a meaning that differs from the meaning that became the communis opinion.

Referring in fact to Torella's adumbration of the connotative aspects of
*camatk**ā**ra*

(in his famous note: 1994: 118f.), I did not translate this term by
*Erstaunen*,

but indicated that Heidegger, in the noted section, tried to convey what he
means

by the "Wesen des Er-staunens". However, I resisted to imitate Heidegger's
mode

of marking a *non-**communis-opinion* employment of a term by writing
myself,

e.g., "as-tonishing". Hence my "rather astonishing" should somehow indicate

that he does not talk of *Erstaunen* in the ordinary sense of
*Staunen/Verwunderung*,

hence not in a sense that may be traced back to Greek sources.

To mix up these at least two different connotations by referring to a bunch

of passages in Heidegger's works does little – beyond usefully hinting at
passages

that may be studied for that purpose – to differentiate these.

Naturally, I consider it as fairly inappropriate to continue

discussing Heidegger on this Indology-list.

Best wishes,

Hartmut Buescher

.

On Thu, Apr 19, 2018 at 8:08 PM, Joydeep <jbagchee at gmail.com> wrote:

> Dear Hartmut,
>
>
> why do you find the focus in *GA* 45 "rather astonishing"? Heidegger
> mentions *Erstaunen/Staunen* consistently in his career, e.g., in *2*
>  229; *5* 9; *7* 255f; *11* 14, 22f; *12*183f; *13* 74; *15* 331; *29/30*
>  531; *35* 265; *45* 155–58, 162–74, 180, 184, 197; *54* 150; *55* 61;
> *56/57* 67; *65* 15, 20, 46, 483; *66* 209, 236, 271ff; *71* 25, 222; *73*
>  593; *74*47; *75* 205; *77* 37, 157; *78* 84f; *79* 97; *97* 482f. He
> also mentions *Verwunderung*, his alternative translation of *thaumazein*,
> in *2* 229; *9* 121; *19* 126; *21* 76; *26* 14; *33*83; *45* 157f, 162f,
> 166; *55* 234; *62* 95, 308; *66* 273; *77* 163. Behind them is, of
> course, his understanding of Greek *thaumzein*, discussed, e.g., in *2*
>  229; *11* 23; *15*331; *19* 125f; *45* 155ff, 159, 162f; *56/57* 67; *62*
>  37f; *73* 593; *74* 14; *78* 84. (I give the *GA* numbers in bold.) In
> my view, a terminological difference between *Erstaunen *and
> *Verwunderung *cannot be identified before 1937/38, e.g., in *56/57* (“Staunen
> und Sich-verwundern”; earliest reference, 1919!), *62 *(“Bestaunen und
> Erstauntsein” and “sich verwundern”), and *26* (“Staunen, Verwunderung”).
> Except for *54–55*, *66*, *71*, *77–79*, and *97*, all these volumes
> precede *45*; *65* is partly earlier and *5–15 *are collections from
> 1910–73 (the dates of the articles differ; I can check these for you—*9* 121,
> for instance, is 1929, and yet related to the 1937/38 discussion).
> Heidegger’s claim that, in its first beginning, Western philosophy emerged
> from *Staunen/Verwunderung *has, of course, in view the celebrated
> passage in *Theaetetus *155d, but more germanely, the genealogy of
> scientific, theoretical comportment that Aristotle traces in *Met.* A2.982b11–24.
> Given the continued significance of *thaumazein* thereafter (and even
> before, cp. *thauma idesthai *in Emp. DK 31B35.16–17), I’m not sure the
> observation, “Naturally, this sphere has received hardly any independent
> attention by Western philosophers,” is correct (accepting, of course, your
> translation of *camatkāra* by *Erstaunen/thaumazein*). Heidegger’s
> analysis that the first beginning of philosophy in *Staunen* led via
> *episteme* and *scientia* to modern *ratio *and his critique of
> ratiocinative/calculative thinking in technology and the humanities is, of
> course, taken up in *The Nay Science* (430–32 and see the Prologue for an
> alternative to a merely technical “philology”). Both in the text you cite
> and elsewhere (see, e.g., *9* 312 for Heidegger's discussion of the
> relationship of philosophy to the sciences), he draws the opposite
> conclusion from you: because it arose in *thauma*, i.e., wonder at
> beings, Western philosophy ends up in positivism and technicity, rather
> than pondering the essence of Being or how "it gives" beings (see *The
> Nay Science*, ch. 5 and conclusion).
>
>
> Best,
>
> Joydeep
>
> Dr. Joydeep Bagchee
> Ludwig-Maximilians-Universität München
> Academia.edu Homepage <https://fu-berlin.academia.edu/JoydeepBagchee>
>
> The Nay Science
> <http://global.oup.com/academic/product/the-nay-science-9780199931361;jsessionid=94DFF6B197750DBE7C7E64A4FB8B28D2?cc=de&lang=en&>
> Argument and Design
> <http://www.brill.com/products/book/argument-and-design-unity-mahabharata>
> Reading the Fifth Veda <http://www.brill.com/reading-fifth-veda>
> When the Goddess Was a Woman <http://www.brill.com/when-goddess-was-woman>
> Transcultural Encounters between Germany and India
> <http://www.routledge.com/books/details/9780415844697/>
> German Indology on OBO Hinduism
> <http://www.oxfordbibliographies.com/view/document/obo-9780195399318/obo-9780195399318-0147.xml>
> ___________________
> What, then, is Philosophy?
> Philosophy is the supremely precious.
>
> Plotinus, Enneads I.III.5
>
> On Thu, Apr 12, 2018 at 3:38 PM, Hartmut Buescher via INDOLOGY <
> indology at list.indology.info> wrote:
>
>> Having thanks to the quick availability of David Shulman's "Notes on
>> Camatkāra"
>>
>> been able to go through the article, I noticed that, although *en
>> passant* touching on
>>
>> the meaning of this term in the philosophical system of Pratyabhijñā, he
>> predominantly
>>
>> concentrates on its originally (thanks to Abhinavagupta) not altogether
>> unrelated
>>
>> employment in later *alaṅkāra* contexts. For the sake of scholars with a
>> considerable
>>
>> interest in comparative philosophy, such as Matthew Kapstein (who
>> requested a pdf
>>
>> of the article in the present context), it may be remarked that the most
>> important
>>
>> reference provided in *Tāntrikābhidhānakośa* II: 231 under the lemma
>> *camatk**āra* is
>>
>> actually to note 23 of Prof. Torella's *The **Īśvarapratyabhij*
>> *ñākārikā of Utpaladeva *
>>
>> *with the** Author's Vṛtti* (1994: 118f.).
>>
>> Unfortunately, Shulman does not display any awareness of Torella's
>> masterful work.
>>
>> In the context of Utpaladeva's Pratyabhijñā philosophy *camatk**āra*, as
>> Torella explains,
>>
>> has a profound significance in connection with realizing/re-cognizing
>> one's Self,
>>
>> one that "goes beyond that relative and momentary transcendence that one
>> has in
>>
>> the aesthetic experience of poetry and the theatre" (*ibid*.). He
>> provides a number
>>
>> of adumbrative terms, introducing these by saying "[t]he terms with which
>> it is
>>
>> glossed or with which it is closely related may be grouped according to
>> its principal
>>
>> components: cognition, bliss, wonder."
>>
>>
>> Given Matthew's primary field, let me add that *camatk**āra* in the
>> Pratyabhijñā context
>>
>> closely resembles that of *ṅo mtshar* as employed by Kloṅ chen pa and
>> other
>>
>> rDzogs chen philosopher in the Tibetan context.
>>
>> Aware of the largely common geographical origin of modes of thinking that
>>
>> subsequently was turned into parallel systematic philosophical
>> developments,
>>
>> this may not be altogether surprising.
>>
>>
>> Naturally, this sphere has received hardly any independent attention
>>
>> by Western philosophers. Yet, there actually is a rather astonishing
>> focus
>>
>> in one of Heidegger's works. In volume 45
>>
>> *Grundfragen der Philosophie. Ausgewählte "Probleme" der "Logik" *
>>
>> of Martin Heidegger, *Gesamtausgabe*, (II. Abteilung: Vorlesungen
>> 1925-1944),
>>
>> those interested in this ontologically attuned
>> aesthetico-phenomenological context
>>
>> will find a long § 38 with 15 subsections (pp. 165-181) titled:
>>
>> "Das Wesen des Er-staunens als der in die Notwendigkeit des anfänglichen
>> Denkens
>>
>> nötigenden Grundstimmung".
>>
>>
>>
>> Best wishes,
>>
>>
>>
>> Hartmut Buescher
>>
>> .
>>
>>
>>
>>
>> On Wed, Apr 11, 2018 at 6:49 PM, Matthew Kapstein via INDOLOGY <
>> indology at list.indology.info> wrote:
>>
>>> Thanks to all who have responded. The wonderful Indologists have so far
>>> sent me one copy for each of the three eyes of Śiva!
>>> Camatkāra indeed!
>>>
>>> Matthew
>>>
>>> Matthew Kapstein
>>> Directeur d'études,
>>> Ecole Pratique des Hautes Etudes
>>>
>>> Numata Visiting Professor of Buddhist Studies,
>>> The University of Chicago
>>>
>>> ________________________________________
>>> From: INDOLOGY [indology-bounces at list.indology.info] on behalf of
>>> Matthew Kapstein via INDOLOGY [indology at list.indology.info]
>>> Sent: Wednesday, April 11, 2018 10:26 AM
>>> To: Harry Spier; Asko Parpola
>>> Cc: <indology at list.indology.info>
>>> Subject: Re: [INDOLOGY] camatkāra
>>>
>>> Is a PDF of the article available?
>>>
>>> Matthew T. Kapstein
>>> EPHE, Paris
>>> The University of Chicago
>>>
>>> ________________________________
>>> From: INDOLOGY <indology-bounces at list.indology.info> on behalf of Asko
>>> Parpola via INDOLOGY <indology at list.indology.info>
>>> Sent: Wednesday, April 11, 2018 7:40:15 AM
>>> To: Harry Spier
>>> Cc: <indology at list.indology.info>
>>> Subject: Re: [INDOLOGY] camatkāra
>>>
>>> Shulman, David, 2010. Notes on Camatkāra. Pp. 249-276 in: David Shulman
>>> (ed.), Language, ritual and poetics in ancienty India and Iran. Jerusalem:
>>> Israel Academy of Sciences and Humanities.
>>>
>>> On Wed, Apr 11, 2018 at 3:56 AM, Harry Spier via INDOLOGY <
>>> indology at list.indology.info<mailto:indology at list.indology.info>> wrote:
>>> Dear Raffaele,
>>>
>>> If you do a search of the Muktabodha digital library e-text collection.
>>> http://muktalib5.org/digital_library_secure_entry.htm
>>> and do a search of the e-texts for  <camatkAra>
>>> (Note the < and > in the search term tell the digital library you are
>>> using Kyoto-Harvard transliteration.) you will get a large number of
>>> references to camatkAra.  Most are later than the date you are asking about
>>> but its possible some might be earlier if you are lucky.
>>>
>>> Best wishes,
>>> Harry Spier
>>>
>>>
>>>
>>> On Tue, Apr 10, 2018 at 2:12 PM, Nagaraj Paturi via INDOLOGY <
>>> indology at list.indology.info<mailto:indology at list.indology.info>> wrote:
>>> Studies on Some Concepts of Alankara Shastra by V Raghavan at
>>>
>>> https://archive.org/download/in.ernet.dli.2015.495255/2015.4
>>> 95255.STUDIES-ON.pdf
>>>
>>> has a chapter on Chamatkaara
>>>
>>> On Tue, Apr 10, 2018 at 10:30 PM, Raffaele Torella via INDOLOGY <
>>> indology at list.indology.info<mailto:indology at list.indology.info>> wrote:
>>> Dear colleagues,
>>>
>>> I am looking for early (i.e. pre-Ānandavardhana) occurrences of the term
>>> camatkāra.
>>>
>>> Thanks for any help.
>>> Raffaele Torella
>>>
>>> Prof. Raffaele Torella
>>> Chair of Sanskrit
>>> Sapienza University of Rome
>>> www.academia.edu/raffaeletorella<http://www.academia.edu/raffaeletorella
>>> >
>>>
>>>
>>>
>>>
>>>
>>> ___________________________________________
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>>>
>>> --
>>> Nagaraj Paturi
>>>
>>> Hyderabad, Telangana, INDIA.
>>>
>>>
>>> BoS, MIT School of Vedic Sciences, Pune, Maharashtra
>>>
>>> BoS, Chinmaya Vishwavidyapeeth, Veliyanad, Kerala
>>>
>>> Former Senior Professor of Cultural Studies
>>>
>>> FLAME School of Communication and FLAME School of  Liberal Education,
>>>
>>> (Pune, Maharashtra, INDIA )
>>>
>>>
>>>
>>>
>>> _______________________________________________
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>>>
>>> --
>>> Asko Parpola, aparpola at gmail.com<mailto:aparpola at gmail.com>
>>> http://www.helsinki.academia.edu/AskoParpola
>>>
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>>
>>
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>>
>
>

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