Download PDF by Eli Franco: Beyond Orientalism - The Work of Wilhelm Halbfass and its

By Eli Franco

Wilhelm Halbfass, thinker and Indologist, is a devoted player within the discussion among India and Europe, whose reflections at the Indian culture and its Western notion are followed through mirrored image on and demanding exam of the Western culture. during this cutting edge mix of Indological examine and philosophical-hermeneutical study within the historical past of rules, he demonstrates a goal extra formidable and a scope wider than Edward Said's who developed the Western research of the so-called Orient as an try and deprive it of its identification and sovereignty, and who perceived the pursuit of Oriental reviews in Western universities to be an extension of a essentially political will to strength and domination. with no denying the domination of the discussion among India and Europe via the West, Halbfass is going past that to teach a distinct means of drawing close Indian inspiration; he strives to set up the presuppositions and stipulations that will make a real discussion and mutual knowing among Indian and Western highbrow cultures attainable. The papers within the current quantity originate from twenty-three students of Indology, philosophy, non secular experiences, comparative theology, classics, folkloristics and political idea, operating in 11 nations unfold over 3 continents. They handle principal problems with Halbfass' paintings; his severe responses to them begin with an in depth essay within which he assesses in a masterly demeanour the kingdom of Indian reports virtually 20 years after the book of Said's Orientalismz.

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Extra info for Beyond Orientalism - The Work of Wilhelm Halbfass and its Impact on Indian and Cross-Cultural Studies

Sample text

That he comes up against the Orient as a European or American first, as an individual second" (p. 11). Said quotes with approval a passage from Anouar (Anwar) Abdel-Malek's article "Orientalism in Crisis" which associates "the hegemonism of possessing minorities unveiled by Marx and Engels" with the attitudes of traditional Orientalists (p. 97; Abdel-Malek 1963, p. 108). Incidentally, this article, which was published in English translation in 1963, is one of the forerunners of the Orientalism debate.

Is likely - too likely - to study new 'Orientals' - or 'Occidentals' - of his own making" (Said 1978, p. 328). " There is no need for us to speculate on Said's personal, biographical involvement in the topic of his book. He refers somewhat casually to his "own experiences of these matters" and says that "the life of an Arab Palestinian in the West, particularly in America, is disheartening" (p. 27). " At any rate, he is dealing with a "dehumanizing ideology" which has to be faced and exposed as such.

Annual Report of the Kyoto Zen Symposium, 3, 72-84. India and the Comparative Method. PEW, 35/1, 3-15. Science and Philosophy in Classical India. In: Peter Gaeffke and David A. ), Science and Technology in South Asia (Proceedings of the South Asia Seminar 1981/82). Philadelphia: South Asia Regional Studies, pp. 12-14. 1984 Indian Philosophers on the Plurality of Religious Traditions. In: Peter Gaeffke and David A. ), Identity and Division in Cults and Sects in South Asia (Proceedings of the South Asia Seminar 1980/81).

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