Unifying Hinduism: Philosophy and Identity in Indian Intellectual HistoryColumbia University Press, 01 դեկ, 2013 թ. - 280 էջ Some postcolonial theorists argue that the idea of a single system of belief known as "Hinduism" is a creation of nineteenth-century British imperialists. Andrew J. Nicholson introduces another perspective: although a unified Hindu identity is not as ancient as some Hindus claim, it has its roots in innovations within South Asian philosophy from the fourteenth to seventeenth centuries. During this time, thinkers treated the philosophies of Vedanta, Samkhya, and Yoga, along with the worshippers of Visnu, Siva, and Sakti, as belonging to a single system of belief and practice. Instead of seeing such groups as separate and contradictory, they re-envisioned them as separate rivers leading to the ocean of Brahman, the ultimate reality. Drawing on the writings of philosophers from late medieval and early modern traditions, including Vijnanabhiksu, Madhava, and Madhusudana Sarasvati, Nicholson shows how influential thinkers portrayed Vedanta philosophy as the ultimate unifier of diverse belief systems. This project paved the way for the work of later Hindu reformers, such as Vivekananda, Radhakrishnan, and Gandhi, whose teachings promoted the notion that all world religions belong to a single spiritual unity. In his study, Nicholson also critiques the way in which Eurocentric concepts—like monism and dualism, idealism and realism, theism and atheism, and orthodoxy and heterodoxy—have come to dominate modern discourses on Indian philosophy. |
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introduction | 1 |
an alternative history of vednta | 24 |
vijñnabhiksus difference | 39 |
a history of god in smkhya and yoga | 67 |
reading against the grain | 84 |
yoga praxis and liberation | 108 |
vednta and smkhya | 124 |
and contested histories | 144 |
affirmers stikas and deniers nstikas | 166 |
hindu unity and the nonhindu other | 185 |
Notes | 207 |
239 | |
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accepted Advaita Vedānta Advaitins am˙śa argues arguments āstika and nāstika āstika schools atheistic Bhagavad Gītā Bhāskara Bhedābheda Vedānta Bhedābhedavādins Brahman Brahmasūtras Bronkhorst Buddhists Buddhists and Jainas Cārvāka century chapter claim Colebrooke commentary concept darśanas demons Deussen difference and non-difference doctrines doxography Garbe Gough gun˙as Hacker Halbfass Haribhadra Hindu Hinduism historians Ibid Indian philosophy interpretation Jainas Jainism Kapila knowledge late medieval period liberation logic Mādhava Madhusūdana Madhusūdana Sarasvatī Mahābhārata material cause māyā means Mīmām˙sā modern Muslims Naiyāyikas Nakamura non-separation Nyāya ofIndian ofprakr˙ti ofthe ofVedānta Orientalism Orientalists passage Patañjali Patañjali’s philosophical schools philosophical systems prakr˙ti premodern India Purān˙as purus˙a Rāmānuja refer rejection religion ritual Sām˙khya and Yoga Sām˙khya school Sām˙khya system Sām˙khyakārikā Sām˙khyapravacanabhās˙ya Sām˙khyasūtras Samkhya Śan˙kara Sankara Sānkhya Sanskrit Sarvadarśanasam˙graha scholars scriptural sūtra teachings texts theistic thinkers tion tradition translation Tripathi truth ultimate understanding Upanis˙ads Vaiśes˙ika Veda Vedāntins views Vijñānabhiks˙u Vijnanabhiksu Vis˙n˙u word Yoga school Yogasūtras