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 camatkāra 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 camatkāra

(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@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; 12183f; 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; 7447; 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; 3383; 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; 15331; 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
___________________
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@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 camatkāra is

actually to note 23 of Prof. Torella's The Īśvarapratyabhijñākārikā 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 camatkāra, 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 camatkāra 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@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@list.indology.info] on behalf of Matthew Kapstein via INDOLOGY [indology@list.indology.info]
Sent: Wednesday, April 11, 2018 10:26 AM
To: Harry Spier; Asko Parpola
Cc: <indology@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@list.indology.info> on behalf of Asko Parpola via INDOLOGY <indology@list.indology.info>
Sent: Wednesday, April 11, 2018 7:40:15 AM
To: Harry Spier
Cc: <indology@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@list.indology.info<mailto:indology@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@list.indology.info<mailto:indology@list.indology.info>> wrote:
Studies on Some Concepts of Alankara Shastra by V Raghavan at

https://archive.org/download/in.ernet.dli.2015.495255/2015.495255.STUDIES-ON.pdf

has a chapter on Chamatkaara

On Tue, Apr 10, 2018 at 10:30 PM, Raffaele Torella via INDOLOGY <indology@list.indology.info<mailto:indology@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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