Refiguring History: New Thoughts On an Old Discipline
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Also see Adluri , V.
For a skeptical evaluation of the claims of orientalism, see Halbfass , W. See F.
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McGetchin ed. This work is a wide ranging collection of articles addressing specific historical issues and topics. Quine which in my view captures very well the dynamics of making sense between two culturally disparate classes of interlocutors. Words, or their inscriptions, unlike points, miles, classes, and the rest, are tangible objects of the size so popular in the marketplace, where men of unlike conceptual schemes communicate at their best.
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The strategy is one of ascending to a common part of two fundamentally disparate conceptual schemes, the better to discuss the disparate foundations. No wonder it helps in philosophy. Harvard University Press , Cambridge , Also see McGrath , K. Brill Academic Publishers , Leiden , Duckworth , London , Knowledge is true and genuine because it is the knowledge of ultimately essential natures of objects obtained through logically necessary principles and truths. See Lear , J. It serves as an absolute reference point for him who wishes to measure and describe difference within discourse.
All language will substitute itself for that living self-presence of the proper, which, as language, already supplanted things in themselves. Language adds itself to presence and supplants it, defers it within the indestructible desire to rejoin it. This itself is indicative of the robust culture of literacy in premodern India. See Pollock , S. Janaway offers an analytically sharp account of the dichotomy between art and philosophy in ancient Greece. See also Ferrari , G. Dalal and R. Sastry eds , Oriental Institute, Baroda, Also see Lingat , R.
See Belfiore , E. Also see Nehamas , A. For Derrida's extended treatment of the challenge that literature poses to metaphysics, see Derrida , J. The counterpoint for his comparison is that the Greek beginnings in the study of ontology have been better served in European intellectual history. He also blames it partly on the lack of systematic research into the subsequent developments of ontological thinking in Indian traditions. Matilal and his disciples.
Also see Mehta , J. This work is one of the few studies in Indian ontological traditions which offers plenty of evidence against Rao's claim that Indian traditions escape metaphysics. Therefore, there are fewer detailed studies, aside from general introductory works, that cover the historically and geographically diverse intellectual currents of the sub-continent under a single framework.
Still, Surendranath Dasgupta's multi-volume history of Indian philosophy is one of the best and comprehensive sources of information that covers all schools of thought. For a short and synthetic treatment of various philosophical perspectives, which is sensitive to the conceptual diversity of different schools of thought and practice across the spectrum, see Mohanty , J. This is an impressive work organized in the format of various articles covering most of the historical and thematic aspects of the Hindu order, broadly construed. Finally, Pollock, The Language of Gods , is a work which takes Sanskrit as its framework to provide an intellectual history of the rise and fall of a whole range of intellectual cultures connected with Sanskrit.
One salient feature of this approach is that it is able to transcend the usual disciplinary divisions and gives a large perspective on South Asian history of the last two millennia. While the former three are of this world, the latter is not of this world. Together the four goals are absolute benchmarks, set in terms of highest abstraction, for what is humanly achievable for all agents. Therefore, together they encompass a teleological scheme of ultimate values. See Biardeau , M. Also see Malamoud , C. The most crucial aspect of his vocation is that he is bound by a peculiar metaphysics of obligation in ritual contexts which is incongruent with what is recognized as general registers of diurnal behaviour in day-to day-conduct.
A ritualist is bound by an obligation vidhi to perform and obey without seeking any reason for why he does it. The paramount concern of ritual texts is to prescribe a sort of coherent order upon speech, actions, and the objects which are worked upon, while performing a ritual.
The normative content of what one does simply resides in what one is prescribed to do. The meaning of ritual here is found in the perfect unison of speech and action brought about by the performer's well-aligned inner nature towards the incredibly numerous rules and meta-rules. Interestingly, each ritual cycle forms a system within itself, with a set grammar that will decide the behaviour of its constituent elements, which includes the performer himself.
Therefore it is a closed system, and makes no exception for anything that is alien to it, thus making one instance of performance unexceptionally homomorphic to any other. See Malamoud , C. Also see, Krishnamoorthy , K. It has a complex narrative structure. There is one big story in which several stories are embedded. If the central plot is a big circle, there are several circles within it, and several within those smaller circles. Although the multiple plots and subplots appear to have been loosely organized, they are very well motivated toward each other. Halbfass's approach can be seen as a cautious attempt in the direction of unearthing the logos of the Sanskrit tradition.
Geertz throws much-needed light on what it entails for disciplines to share each other's territory. For a systems theory perspective on disciplines, see Wellbery , D. Also see Post , R. Although Bronkhorst provides some important observations in this regard, he is far from recognizing the real problem. For an excellent historical account of philology and its impact on practice and research in the Humanities, from classical antiquity to modern times, albeit limited to the Western world, see Turner , J. For a comparatist's defence of philology as a practice of reading, preparing and editing texts, see Gumbrecht , H.
Pollock, B. Elman, and K. Chang eds , Harvard University Press, Cambridge, See de Man , P. Such relationships are relative to how languages are empirically and contextually used, and hence they are obtained in the meaning making efforts of individuals. Thus, meaning, i. For an excellent introduction to the linguistic and philosophical issues that arise here, although at times quite technical, from a semanticist's perspective, see Platts , M.
Like Benjamin's translator, he aims at a solution to the problem of foreignness, and like the translator a point missed by Benjamin he must also communicate the very foreignness that his interpretations the translator's translations deny, at least in their claim to universality. He must render the foreign familiar and preserve its very foreignness at one and the same time. The translator accomplishes this through style, the ethnographer through the coupling of a presentation that asserts the foreign and an interpretation that makes it all familiar.
Although it is about the missionary-scholar Roberto de Nobili, who committed himself to understanding Brahmanical learning to be able to convey his Christian message to Indians, it throws light on the sort of complexities of knowing and understanding that an ethnographic perspective entails.
Refiguring History: New Thoughts On an Old Discipline
Bailey addresses some very important questions relevant to the concerns I am raising here. Mohanty, a preeminent Husserl scholar who is historically well grounded in the Indian philosophical traditions, offers an important autobiographical perspective on Indology. Halbfass makes a thorough and methodologically unified case to studying ancient Indian texts from the standpoint of the German hermeneutical tradition.
For a slightly different philosophical case for approaching Indian texts which is deeply informed by the substantive differences of the Indian and the Western philosophical cultures, see Mohanty , J.
Although Indology primarily concerns India and its textual traditions, its main disciplinary goals and interests were scripted in Europe, within the context of its disciplinary matrix. NS is a latest entrant in the long list of entries.
Keith Jenkins, Refiguring History: New Thoughts on an Old Discipline - PhilPapers
Also see Pollock , S. Also see Adluri , V.
For a skeptical evaluation of the claims of orientalism, see Halbfass , W. See F. McGetchin ed. This work is a wide ranging collection of articles addressing specific historical issues and topics. Quine which in my view captures very well the dynamics of making sense between two culturally disparate classes of interlocutors. Words, or their inscriptions, unlike points, miles, classes, and the rest, are tangible objects of the size so popular in the marketplace, where men of unlike conceptual schemes communicate at their best.
The strategy is one of ascending to a common part of two fundamentally disparate conceptual schemes, the better to discuss the disparate foundations. No wonder it helps in philosophy. Harvard University Press , Cambridge , Also see McGrath , K. Brill Academic Publishers , Leiden , Duckworth , London , Knowledge is true and genuine because it is the knowledge of ultimately essential natures of objects obtained through logically necessary principles and truths.