Download e-book for iPad: Reality, Religion, and Passion: Indian and Western by Jessica Frazier

By Jessica Frazier

ISBN-10: 0739124390

ISBN-13: 9780739124390

ISBN-10: 0739124404

ISBN-13: 9780739124406

The matter of radical doubt has threatened the dedication to final fact in lots of cultures and classes. in truth, faith, and fervour, Jessica Frazier compares thinkers who sought to revive philosophy's ardour for fact in cultures threatened through the dispassion of radical doubt. In those complementary yet divergent philosophies from Europe and India, each one grounded in a transcendental metaphysics that sees recognition because the foundation of truth, varied ethics of power and fervour take form. Frazier indicates how Heidegger's inheritor, Hans-Georg Gadamer, makes use of metaphysical insights borrowed from Plato, Aristotle, Hegel, and Heidegger because the flooring for an ethics of 'play' which casts a uniquely confident gentle at the finitude and flux of the postmodern world-view. Complementing this continental ecu place, the paintings of Rupa Gosvami, a poet-theologian of early sleek India develops an analogous research of extraordinary fact right into a philosophy no longer of play, yet of ardour. From Gadamer's philosophers and poets, to Gosvami's amorous goddess Radha, either visions see salvation in a renewed ardour for fact. This trip towards a achievable philosophy of existence touches on more than a few debates in Western philosophy and Indian faith, together with the character of philosophical and spiritual truths, the perceived ambitions of philosophy, the historical past of emotion in cause and faith, and the advance of phenomenological bills of subjectivity. It establishes a version for comparative philosophical technique, and goals to give a contribution to a multicultural background of non secular and philosophical reasoning. particularly, this publication addresses Badiou's problem to rediscover 'the ardour of the genuine' and Heidegger's injunction to all thinkers to 'seek the notice that's capable of name one to faith.'

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Additional info for Reality, Religion, and Passion: Indian and Western Approaches in Hans-Georg Gadamer and Rupa Gosvami (Studies in Comparative Philosophy)

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6. Jean-Francois Lyotard, Moralitı¯s Postmodernes (Paris: Gallilee, 1993), 30. 7. See B. : Northwestern University Press, 1999), 67. 8. See A. Badiou, Être et Evènement (Paris: Seuil, 1988) or forthcoming in translation as Being and Event, Oliver Feltham, trans. (London: Continuum, 2005). 9. Jean Grondin’s The Philosophy of Gadamer, Kathryn Plant, trans. (Montreal: McGill-Queens University Press, 2003) examines the reasons why Truth and Method received such a restrained reception in the French philosophical sphere, suggesting that his hermeneutic topic had been largely usurped by Ricoeur, Derrida, and Foucault by the time Gadamer’s unfashionably peaceable and reappropriative hermeneutics began to be widely read.

Cambridge: Polity Press, 1998), 204–5. 29. Even the turn in Levinas and in Derrida toward a Hebraic “anti-metaphysics” of the spoken word and the direct encounter, is based in part on a rejection of what is seen as a Christian “onto-theology” apotheosising substantialist Being. David Tracy once answered, in response to Scott Holland’s comment “I think I once heard you say that ‘Christian theology began when Greek questions were asked about a Hebrew narrative,’” saying “Yes, and now it seems to me that we theologians must be as interested in Asian thought as the early church was about Greek questions” (“This Side of God: A Conversation with David Tracy,” in Cross Currents, Spring 2002).

MIT Press, 1985), 7. 6. Jean-Francois Lyotard, Moralitı¯s Postmodernes (Paris: Gallilee, 1993), 30. 7. See B. : Northwestern University Press, 1999), 67. 8. See A. Badiou, Être et Evènement (Paris: Seuil, 1988) or forthcoming in translation as Being and Event, Oliver Feltham, trans. (London: Continuum, 2005). 9. Jean Grondin’s The Philosophy of Gadamer, Kathryn Plant, trans. (Montreal: McGill-Queens University Press, 2003) examines the reasons why Truth and Method received such a restrained reception in the French philosophical sphere, suggesting that his hermeneutic topic had been largely usurped by Ricoeur, Derrida, and Foucault by the time Gadamer’s unfashionably peaceable and reappropriative hermeneutics began to be widely read.

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