By Ananda K. Coomaraswamy
A hugely unique dialogue of difficulties of philosophy of faith from the Indian aspect of view.
The entire exposition exhibits that the Christian theologian who will take the difficulty to check Indian faith heavily, and never simply "historically" will locate in its teachings ample extrinsic and possible proofs of the reality of Christian doctrine;and may possibly even as, if he'll abandon his "proselytising fury," observe the fundamental harmony of all religions.
Ananda Kentish Coomaraswamy 22 August 1877, Colombo - nine September 1947, Needham, Massachusetts) was once a Sri Lankan thinker. He wanted to be remembered as basically a metaphysician, but additionally he used to be a pioneering historian and thinker of Indian artwork, specifically paintings historical past and symbolism, and an early interpreter of Indian tradition to the West.
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Cross-cultural understanding could not have progressed in any other way. Following Gadamer, Halbfass sees the real danger in a much more recent development that is decidedly opposed to hermeneutical openness: the encroaching "Europeanization of the earth" through science, technology, and globalization, which dilutes and subsumes all cultural horizons (166-170). Even with regard to prejudices that seemed destined to suppress and exclude Indian thought from serious consideration with in Western philosophy, Halbfass, a vigorous spokesman for the richness of Indian thought systems, defers to a hermeneutic framework.
No compelling reason why . . hermeneutical concepts and perspectives should not be applicable in a wider, trans-cultural context" (166). In fact, Halbfass's account derives this insight from his historical investigation of the reception of India by European thinkers, and he discerns evidence of the "trans-cultural" hermeneutical circle in the writings of European missionaries (53), Herder (71-72), Friedrich Schlegel (and the new Indological discipline that his work inspired) (80-83), and even Hegel (96-99).
Both impulses are present in my own study, and I will be confirming many of Figueira's results and attempting to extend on her many valuable insights. Because of the disciplinary location of this project, however, a perspective that is more attuned to concerns within religious studies and comparative philosophy is also necessary. Richard King's recent works Orientalism and Religion: Postcolonial Theory, India and 'The Mystic East' and Indian Philosophy: An Introduction to Hindu and Buddhist Thought represent that perspective.
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