Download e-book for kindle: Being Different: An Indian Challenge to Western Universalism by Rajiv Malhotra
By Rajiv Malhotra
India is greater than a state country. it's also a special civilization with philosophies and cosmologies which are markedly specific from the dominant tradition of our occasions - the West. India's non secular traditions spring from dharma which has no precise an identical in Western frameworks. regrettably, within the rush to have fun the transforming into acclaim for India at the international degree, its civilizational matrix is being co-opted into Western universalism, thereby diluting its area of expertise and capability. In Being assorted: An Indian problem to Western Universalism, philosopher and thinker Rajiv Malhotra addresses the problem of an instantaneous and sincere engagement on changes, via reversing the gaze, repositioning India from being the saw to the observer and looking out on the West from the dharmic viewpoint. In doing so, he demanding situations many hitherto unexamined ideals that each side carry approximately themselves and every different. He highlights that whereas distinct historic revelations are the root for Western religions, dharma emphasizes self-realization within the physique right here and now. He additionally issues out the quintessential cohesion that underpins dharma's metaphysics and contrasts this with Western suggestion and heritage as an artificial cohesion.
Erudite and fascinating, Being diversified reviews stylish reductive translations and analyses the West's nervousness over distinction and fixation for order which distinction the artistic function of chaos in dharma. It concludes with a rebuttal of Western claims of universalism, whereas recommending a multi-cultural worldview.
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Extra resources for Being Different: An Indian Challenge to Western Universalism
They share a common 'horrible slavery', the landlord's tyranny, poor wages and poor health care. The condition of women in the new factories is unimaginably appalling - a fact noted by Gandhi in chapter vi. Sherard's point is that the affluence which the industrial civilisation has produced has not improved the lot of the vast majority of humankind, nor is it likely to do so unless there is a moral change on the part of the rich and the powerful. And there is little sign of such change occurring, since affluence has not lessened the extent and intensity of want among the rich and the powerful, and since science and technology per se seem incapable of doing anything about it.
In two very remarkable documents, one a letter to Henry Polak, the other a letter to Lord Ampthill, Gandhi unburdens his soul (for the text of these letters, see below, pp. 129-36). What India needed, he stated bluntly, was to unlearn what it had learnt in the last fifty years. And what Britain needed to do, he told Lord Ampthill, is to return to its Christian roots and discard modern civilisation. Both India and Britain had to reintegrate whatever was humane in modern civilisation within the framework of their own respective traditional religions.
The Moderates stood for swaraj defined as self-government within the empire, achieved through the constitutional means of gradual reform 'granted' by the imperial parliament. This was the attitude taken by the early leaders of the Congress -Allan Octavian Hume, Sir William Wedderburn, Dadabhai Naoroji, Gopal Krishna Gokhale and Baddrudin Tyabji - all mentioned in the book and treated critically but respectfully. Mere constitutionalism, Gandhi knew from his South African experience, did not get anywhere nor did it raise the fundamental moral issue of the reform of the soul, which for Gandhi was a precondition for sound politics.
Being Different: An Indian Challenge to Western Universalism by Rajiv Malhotra