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Today's Topics:
1. sarasvati film (Jonathan Silk)
2. Re: sarasvati film (Artur Karp)
3. Book Announcement --- Hinduism: A Contemporary Philosophical
Investigation (Shyam Ranganathan)
4. Details about author and work (Krishnaprasad G)
5. Re: Details about author and work (Donald R Davis)
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Message: 1
Date: Mon, 16 Jul 2018 19:26:20 +0200
From: Jonathan Silk <kauzeya@gmail.com>
To: Indology <indology@list.indology.info>
Subject: [INDOLOGY] sarasvati film
Message-ID:
<CAMGmO4+G4KNft+B0-xD7n9K0H_bP7=AF2KrrBQzY9oOGxmzx_Q@mail.gmail.com>
Content-Type: text/plain; charset="utf-8"
Some of you may already be aware of this; it's an interesting 20 minutes.
https://www.youtube.com/watch?v=WqBV9oW2w4I
Jonathan
--
J. Silk
Leiden University
Leiden University Institute for Area Studies, LIAS
Matthias de Vrieshof 3, Room 0.05b
2311 BZ Leiden
The Netherlands
copies of my publications may be found at
https://leidenuniv.academia.edu/JASilk
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Message: 2
Date: Mon, 16 Jul 2018 20:36:33 +0200
From: Artur Karp <karp@uw.edu.pl>
To: Jonathan Silk <kauzeya@gmail.com>
Cc: Indology <indology@list.indology.info>
Subject: Re: [INDOLOGY] sarasvati film
Message-ID:
<CALNcvFtoJ_6iJ5x-krkE+N1qTs29siA1jV3mVU4BWOaH5omKpA@mail.gmail.com>
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A fantastic piece!
2018-07-16 19:26 GMT+02:00 Jonathan Silk via INDOLOGY <
indology@list.indology.info>:
>
> Some of you may already be aware of this; it's an interesting 20 minutes.
>
https://www.youtube.com/watch?v=WqBV9oW2w4I
>
> Jonathan
> --
> J. Silk
> Leiden University
> Leiden University Institute for Area Studies, LIAS
> Matthias de Vrieshof 3, Room 0.05b
> 2311 BZ Leiden
> The Netherlands
>
> copies of my publications may be found at
>
https://leidenuniv.academia.edu/JASilk
>
> _______________________________________________
> INDOLOGY mailing list
> INDOLOGY@list.indology.info
> indology-owner@list.indology.info (messages to the list's managing
> committee)
>
http://listinfo.indology.info (where you can change your list options or
> unsubscribe)
>
>
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Message: 3
Date: Mon, 16 Jul 2018 16:54:10 -0400
From: Shyam Ranganathan <shyamr@yorku.ca>
To: indology@list.indology.info, risa-l@lists.sandiego.edu
Subject: [INDOLOGY] Book Announcement --- Hinduism: A Contemporary
Philosophical Investigation
Message-ID: <5c4bcfec-7b54-96c1-1251-4902151ee405@yorku.ca>
Content-Type: text/plain; charset="utf-8"; Format="flowed"
Dear List Members,
Apologies for cross-posting.
I'm happy to announce that my book (in the work for the past five years)
is out. It is part of a series of books on the philosophy of religion:
each on a specific religion. Also, I am happy to thank kind members of
our list (RISA for sure)? (our own Frank Clooney, Jeff Long and Ashwani
Peetush) who provided reviews for the book. I would also like to thank
the anonymous reviewers who provided useful feedback along the way.
It is called /Hinduism: A Contemporary Philosophical Investigation
<
https://www.routledge.com/Hinduism-A-Contemporary-Philosophical-Investigation/Ranganathan/p/book/9781138909106>
/(Routledge 2019).
The abstract
<
https://www.routledge.com/Hinduism-A-Contemporary-Philosophical-Investigation/Ranganathan/p/book/9781138909106#description>,
TOC
<
https://www.routledge.com/Hinduism-A-Contemporary-Philosophical-Investigation/Ranganathan/p/book/9781138909106#toc>as
well as reviews
<
https://www.routledge.com/Hinduism-A-Contemporary-Philosophical-Investigation/Ranganathan/p/book/9781138909106#reviews>are
on the publisher page.
In this book, I contrast two traditions. The one I call the /W/est: it's
the intellectual tradition derivable from Greek philosophy, where
thought and language were bound together in one idea: /logos/. So it not
only defines thought by way of language, given its historical origins,
it prioritizes European languages in its articulation of thought. It
leads to many outcomes, some of which are contingent on its European
origins in addition to the notion that thought is linguistic meaning (*):
* the distinction between the /religious /as anything not originally
derivable from European literature, and the /secular /as anything
originally derivable from European literature* (hence all world
religions have non-European roots)
* the West's globalizing history of imperialism *
* the study of philosophy conflated with the study of language
* rampant anthoprocentrism (politely called 'humanism')
* communitarianism (the idea that moral traits have to do with
community membership)
* nationalism
* the confusion of thoughts (what we draw inferences from), and
beliefs (descriptions of the attitude that a proposition is true)
* the ubiquitous but logically bizarre view called
"interpretation"---that all explanation or the good ones are
explanations by way of what one takes to be true, seems true or is
true (a procedure that violates basic requirements of logic).
If we try to make sense of Hinduism via the /W/est, we don't see Hindus
as contributing to philosophical inquiry. We rather would have to make
sense of Hinduism in terms of some shared humanistic beliefs,
underwriting some communal Hindu outlook that is religious (inexplicable
by European standards). Effort is hence diverted to fixing the content
of Hindu belief.
Rather, I contrast this with an alternative, that identifies good
explanations with logical inference, and thought with disciplinary
practices (yoga). And the upshot is that if we take this approach: we
lose any grounds for distinguishing between the secular the
religious---all we find is philosophy; anthropocentrism and
communitarianism are under-motivated (as is nationalism); Hinduism
appears unique among things conventionally called "religion" --- it is
nothing but the disagreements of philosophy.
The book contrasts the expectations of the /W/est with what I call
/representative Hinduism/:
* what Hindus and we converge on as we disagree across a diversity of
philosophical topics using Indian resources.
The topics I explore are: ethics, logic, the philosophy of thought,
epistemology, moral standing, metaphysics, and politics. Whereas the
linguistic, /W/estern model of thought and explanation prioritizes
agreement and truth, a representative Hindu model of thought and
explanation prioritizes disagreement and objectivity. To understand
Hinduism is hence to understand its disagreements, which are the
disagreements of philosophy.
This book consists of a fairly broad overview of Indian philosophies in
contrast to /W/estern contributions, and addresses the relationship
between practice and theory.? It can be used as a source for exploring
the problems of cross cultural scholarship and the problems of
philosophy (with special reference to South Asia), or as an overview of
Indian and Hindu philosophies.? Explicitly, it addresses the problem of
making sense of Hinduism in a world of diversity.? I hence hope that it
is useful to teachers covering the topic of Hinduism in their religious
studies classes.
The book is political: representative Hinduism and has a fair bit to say
about getting along in a diverse world.? I think (and I argue) that the
effort to avoid politics and moral theorizing in the account of Indian
thought is par for course with the /W/est: it would sooner depict
Indians as converging on some shared mysticism. ? One of the /W/est's
many vices, traceable to the linguistic account of thought, is that it
can't tolerate disagreement.?? But it's not? essentially European: it
can spread---colonized peoples can come to adopt the premises of the
/W/est in their own self articulation ? (Hindu nationalism is one of the
outcomes). But, I argue, it's far more objective to understand Hinduism
in terms of its disagreements and to abandon the /W/est.
Best wishes,
Shyam
Shyam Ranganathan
Department of Philosophy
York Center for Asian Research
York University, Toronto
shyam-ranganathan.info <
http://shyam-ranganathan.info/>
/Hinduism: A Contemporary Philosophical Investigation
<
https://www.routledge.com/Hinduism-A-Contemporary-Philosophical-Investigation/Ranganathan/p/book/9781138909106>/
/The Bloomsbury Research Handbook of Indian Ethics
<
http://www.bloomsbury.com/uk/the-bloomsbury-research-handbook-of-indian-ethics-9781472587770/>/
/Pata?jali`s Yoga S?tras
<
http://penguin.co.in/book/classics/patanjalis-yoga-sutra/>/?(Translation,
Edition and Commentary)
/Translating Evaluative Discourse: The Semantics of Thick and Thin
Concepts <
https://philpapers.org/rec/SHYTED>/
Full List, Publications <
https://philpapers.org/s/shyam%20ranganathan>
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Message: 4
Date: Tue, 17 Jul 2018 20:16:30 +0530
From: Krishnaprasad G <krishnaprasadah.g@gmail.com>
To: Indology <indology@list.indology.info>
Subject: [INDOLOGY] Details about author and work
Message-ID:
<CAODNnZip-SKKF=+h57shUn4Qggx1MKkRDjVw-UOGtV9JxqWd-g@mail.gmail.com>
Content-Type: text/plain; charset="utf-8"
Dear all
Mitaksraa yajnavalkya smrti edited
T Ganapati Sastri
Publisher Nirnay Sagar Press
In foot notes a paragraphs explaining the original text, will be running
through out the book with signed ?? ? and serially numbered.
Please throw some light what is that abbreviation ?? and who is the author
or text ?
Thanks
Krishna Prasad
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Message: 5
Date: Tue, 17 Jul 2018 15:16:07 +0000
From: Donald R Davis <drdj@austin.utexas.edu>
To: Indology <indology@list.indology.info>
Subject: Re: [INDOLOGY] Details about author and work
Message-ID: <D7736E74.25AFF%drdj@austin.utexas.edu>
Content-Type: text/plain; charset="utf-8"
Dear Krishna Prasad,
When I read your message, I immediately thought Apa must mean Apar?rka, aka Apar?ditya, a later commentator on the Y?j?avalkyasm?ti. But something doesn?t seem right. Apar?ditya?s commentary was edited and published in the ?nand??rama series. To my knowledge,
Ganapati Sastri edited the Y?j?avalkyasm?ti with the commentary of Vi?var?pa through the Gov?t Press in Trivandrum in 1921. The Nirnaya Sagar edition by Narayana Ram Acharya contains the commentary of Vij??ne?vara.
Not sure this helps, but I?d be curious to learn of an edition by Ganapati Sastri in Nirnaya Sagar.
Best, Don
Don Davis
Dept of Asian Studies
University of Texas at Austin
From: INDOLOGY <indology-bounces@list.indology.info<mailto:indology-bounces@list.indology.info>> on behalf of "indology@list.indology.info<mailto:indology@list.indology.info>" <indology@list.indology.info<mailto:indology@list.indology.info>>
Reply-To: Krishnaprasad G <krishnaprasadah.g@gmail.com<mailto:krishnaprasadah.g@gmail.com>>
Date: Tuesday, July 17, 2018 at 9:46 AM
To: "indology@list.indology.info<mailto:indology@list.indology.info>" <indology@list.indology.info<mailto:indology@list.indology.info>>
Subject: [INDOLOGY] Details about author and work
Dear all
Mitaksraa yajnavalkya smrti edited
T Ganapati Sastri
Publisher Nirnay Sagar Press
In foot notes a paragraphs explaining the original text, will be running through out the book with signed ?? ? and serially numbered.
Please throw some light what is that abbreviation ?? and who is the author or text ?
Thanks
Krishna Prasad
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