Invisible Fire Memory Tradition and the Self in Early Hindu Philosophy

Joanna Jurewicz

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ISBN/ISSN:

978-83-8017-311-8

DOI:

Wydawnictwo:

Elipsa

Rok wydania:

2021

Liczba stron:

653

XML:ISBN/ISSN:

ONIX MARC21

Bibliografia:

Jurewicz, Joanna. Invisible Fire Memory Tradition and the Self in Early Hindu Philosophy. Red. . Warszawa: Elipsa, 2021, 653 s. ISBN 978-83-8017-311-8

Bibliografia refWorks:

RT Book, Whole

SR Electronic(1)

A1 Jurewicz, J.

T1 Invisible Fire Memory Tradition and the Self in Early Hindu Philosophy

PB Elipsa

PP Warszawa

YR 2021

SN 978-83-8017-311-8

Bibliografia BibTex:

@Book{ 263119, author = "Jurewicz, Joanna", editor = "", title = "Invisible Fire Memory Tradition and the Self in Early Hindu Philosophy", publisher = "Elipsa", year = "2021", address = "Warszawa", isbn = "978-83-8017-311-8" }

Bibliografia endNote:

TY - BOOK

AU - Jurewicz, Joanna

ED -

TI - Invisible Fire Memory Tradition and the Self in Early Hindu Philosophy

PB - Elipsa

CY - Warszawa

PY - 2021

SN - 978-83-8017-311-8

ER -

Netografia (standard APA):

Jurewicz, Joanna. Invisible Fire Memory Tradition and the Self in Early Hindu Philosophy [baza danych online] Warszawa: Elipsa, 2021 [dostęp: 08 07 2024]. Dostęp w Ibuk Libra: https://libra.ibuk.pl/reader/invisible-fire-memory-tradition-and-the-self-in-early-hindu-joanna-jurewicz-263119.

Mahabharata, Rgveda, Early Hindu Philosophy

This book consists of five chapters. In the first chapter, we look at early Sm?ti cosmogonies presented in MS 1 and MDhP 175–176, 240. It is argued that the creation of the world is seen as a cognitive act during which one reality manifests ...

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ISBN/ISSN:

978-83-8017-311-8

DOI:

Wydawnictwo:

Elipsa

Rok wydania:

2021

Liczba stron:

653

XML:ISBN/ISSN:

ONIX MARC21

Spis treści niedostępny

Introduction

SincethisstudyissearchingfortheinfluenceofVedictraditiononearly

Smṛtithought,themeaningsoftermscharacteristicforthelaterclassical

schoolofSāṃkhyaattestedintheSómkhyakórikaorYogasdtrasuchaspurusa,

prakrti,orgunawillbeinterpretedagainstthisbackground.Weneedto

reconstructhowmeaningsaremotivatedbyitandreformattedbytheearly

SmṛtiComposersinordertocreatenewconceptsthatcouldexplaintheir

newtheories.Forexample,viewedfromthepointofviewofearliertradition

theconceptofprakrti,literally4makingorplacingbeforeoratfirst’used

incosmogonies,correspondstotheconceptoffoundation(pratisthó)that

inearlierthoughtisnecessaryforcreation(seeJurewicz2016/18).Inother

contexts,itreferstothemanifestaspectofreality.Italsomeansthenature

ofsomething.Asimilarproblemiswithtermsrelatedtoliberatingcognition,

suchasmanas(themind),dhyóna(thoughtfulconcentration)orsamódhi

(focusedconcentration)asthesetermsdonothavethesamemeaningasthey

dointheclassicalSāṃkhyaandYogaschools.

TheComposersusemorespecificsourcedomainswhichmightimplydualistic

assumptionsbutneverthelesssuchanassumptionwouldruncountertothe

presentationofthecreationoftheworldseenastransformationofonerealityand

thestateofultimatefreedomseenastherealisationofastateofontologicalunity.

Asmentionedpreviouslyeachconceptualmetaphorhighlightssomeelementsof

thetargetdomainandhidesothers.Typically,ourprototypicalunderstandingof

thesourcedomainmapsthesefeaturesintothetargetdomain.Thesourceone

hasinmindarethosewhichexpressrelationshipsbetweentheking-hissubjects,

thefarmer-hisfield,spider-itsthread,fish-waterandamosquito-anUdumbara

treewhichareusedtopresenttherelationshipbetweenthehighestcognitive

agentanditsmanifestationsinthecosmosandinman.WhenComposersactivate

thesemetaphors,theyusetheworldanyawhichmeans4other,different’.And

hereemergestheproblemofinterpretationastoinwhatwayissomethingis

differentfromsomethingelse.Formanyofustheprototypicalfeatureofthe

relationshipbetweentheelementsofthesourcedomainsmentionedabovewould

bethattheyaredifferentobjects,sothatthereisanontologicaldifferencebetween

them.Yettheprototypicalfeatureofthisrelationshipcouldbeadifferencein

theiractivityandtheirmutualinterconnection.Arguably,thecontextsofthese

metaphorsandthegeneralcoherenceoftheexpositionallowsustoassume

thatthesefeaturesarehighlighted.ThewaytheSmṛtiComposersprofilethe

sourcedomainsisdifferentfromthewayWesternphilosophersorscholarsdo,

astheformertendtohighlighttherelationshipsbetweenobjectsandthelatter

thedifferencebetweenthem.80

ThisisinlinewithcontemporaryresearchonthedifferencesbetweenEastandWest(Nisbett

2003).

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Invisible Fire Memory Tradition and the Self in Early Hindu Philosophy

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