By Vishwa Adluri
The Nay technological know-how offers a brand new standpoint at the challenge of medical process within the human sciences. Taking German Indological scholarship at the Mahabharata and the Bhagavadgita as their instance, Adluri and Bagchee boost a critique of the fashionable valorization of technique over fact within the humanities.
The authors exhibit how, from its origins in eighteenth-century Neo-Protestantism onwards, the serious approach was once used as a manner of creating theological claims opposed to rival philosophical and/or non secular traditions. through discussions of German Romanticism, the pantheism controversy, medical positivism, and empiricism, they convey how theological issues ruled German scholarship at the Indian texts. Indology services as a try out case for wider matters: the increase of historicism, the displacement of philosophical matters from pondering, and the idea within the skill of a technical technique to produce truth.
Based at the historic proof of the 1st a part of the e-book, Adluri and Bagchee make a case within the moment half for going past either the serious pretensions of recent educational scholarship and the objections of its post-structuralist or post-Orientalist critics. via contrasting German Indology with Plato's drawback for advantage and Gandhi's concentrate on praxis, the authors argue for a notion of the arts as a discussion among the ancients and moderns and among jap and western cultures.
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Extra info for The Nay Science: A History of German Indology
86. Jakob Wilhelm Hauer was a founder the Āryan Seminar (das Arische Seminar) at the University of Tübingen and a member of the SS and SA. Interned after the war and found guilty of collaboration with the Nazis, Hauer was banned from teaching until 1950. On Hauer’s life and work, see the recent book by Šā‘ûl Bauman, Die Deutsche Glaubensbewegung und ihr Gründer Jakob Wilhelm Hauer (1881–1962), trans. Alma Lessing (Marburg: Diagonal Verlag, 2005). The older book by Margarete Dierks, Jakob Wilhelm Hauer, 1881–1962: Leben, Werk, Wirkung: mit einer Personalbibliographie (Heidelberg: Schneider, 1986), in contrast, is mostly inaccurate and highly partisan.
The Neologen were opposed, on the one hand, to orthodoxy but also, on the other, to the radical Enlightenment and to the critical rationalism of Kant. Caught between the orthodox camp and the modernizers, the Enlightenment theologians, as they were known, were successful in stemming the tide of rationalism for a while (even representing the consensus view for a time), before ultimately being overtaken in turn by history. 48. Werner Raupp, “Semler, Johann Salomo,” in Biographisches-Bibliographisches Kirchenlexicon, vol.
Finally, we need to note that, in the historical-critical method, the method determines the results rather than vice versa, so that the question of its applicability to texts is always moot. And yet it is precisely this method, so deeply permeated with the spirit of eighteenth-century Protestantism and Enlightenment theology, that was ultimately to be definitive for the new nineteenth-century discipline of Indology. The enormous prestige of the new biblical criticism practiced by F. C. Bauer and the so-called Tübingen School and the influence of nineteenth-century historicism made it a foregone conclusion that this new discipline would adopt the spirit, if not the very method, of this new historical-critical era.
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