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My Life Struggle : A Translation of Swami Sahajanand Saraswati's Mera Jivan Sangharsh /
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India's twentieth-century struggle for political freedom was and remains an epic achievement in the human experience. Quite apart from its global influence, this is perhaps as familiar a story as it is remarkable, given the legacy of Gandhi, among others of that small generation of founders, whose unique leadership roles are rightly considered to have been transformational in the achievement of freedom in 1947 and in the promulgation of the Constitution of January 1950. But it must then also be said that the roles of the founding leadership were balanced and in many ways defined by the people of India themselves, primarily its peasants, whether the generic masses of Gandhi's definition and direction, or the independent and self- aware peasants of the field. It is this broader peasant story, and particularly that of the deeply engaged peasants of the kisan andolan, the peasant movement of the late 1920s and the 1930s, that appears here in the words of Swami Sahajanand Saraswati. It was their shared experience, or as Sahajanand put it more pointedly and more accurately, their common struggle. In fact, Sahajanand and the peasants had lived this history, and the Swami recorded it for posterity in his 1952 Hindi memoir Mera Jivan Sangharsh (My Life Struggle), translated here by Walter Hauser and Kailash Jha. Given Sahajanand's direct involvement in this history, his representation of the peasant story from the perspective of the peasants amounts to a paradigm shift in how the lives of the peas¬ants of India have been understood and represented overtime, either in politics or in scholarship. The intimacy, detail, and ethnographic richness of peasant activism as conveyed by Sahajanand is simply unique. This is true for many reasons, not least because the peasants understood fully what their struggles and movement meant, not only in social, cultural, and economic terms, but equally so in political, conceptual, and ultimately in human terms. It was their voice, loud and clear, and hence their history.
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1 online resource (464 pages) : illustrations. :
Includes bibliographical references and index. :
9789004753914
Culture, Vernacular Politics, and the Peasants: India, 1889-1950 : An Edited Translation of Swami Sahajanand Saraswati's Mera Jivan Sangharsh (My Life Struggle) /
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India's twentieth-century struggle for political freedom was and remains an epic achievement in the human experience. Quite apart from its global influence, this is perhaps as familiar a story as it is remarkable, given the legacy of Gandhi, among others of that small generation of founders, whose unique leadership roles are rightly considered to have been transformational in the achievement of freedom in 1947, and in the promulgation of the Constitution of January 1950. But it must then also be said that the roles of the founding leadership were balanced and in many ways defined by the people of India themselves, primarily its peasants, whether the generic masses of Gandhi's definition and direction, or the independent and self aware peasants of the field. It is this broader peasant story, and particularly that of the deeply engaged peasants of the kisan andolan, the peasant movement of the late 1920s and the 1930s, that appears here in the words of Swami Sahajanand Saraswati. It was their shared experience, or as Sahajanand put it more pointedly and more accurately, their common struggle. In fact, Sahajanand and the peasants had lived this history, and the Swami recorded it for posterity in his 1952 Hindi memoir Mera Jivan Sangharsh ( My Life Struggle ), translated here for the first time by Walter Hauser and Kailash Jha. Given Sahajanand's direct involvement in this history, his representation of the peasant story from the perspective of the peasants amounts to a paradigm shift in how the lives of the peasants of India have been understood and represented over time, either in politics or in scholarship. The intimacy, detail, and ethnographic richness of peasant activism as conveyed by Sahajanand is simply unique. This is true for many reasons, not least because the peasants understood fully what their struggles and movement meant, not only in social, cultural, and economic terms, but equally so in political, conceptual, and ultimately in human terms. It was their voice, loud and clear, and hence their history.
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1 online resource (760 pages) : illustrations. :
Includes bibliographical references and index. :
9789004753921
City of ruins : mourning the destruction of Jerusalem through Jewish apocalypse /
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This study addresses the way in which a psychoanalytic model of mourning relates to a set of Jewish apocalypses concerned with the destruction of Jerusalem and its Temple. These texts respond to the traumatic symbolic loss of Zion and attempt to heal it through the apocalyptic narrative, the visionary experiences of the seers, and the emotional transformation that results from the interplay of the two. The seers react with rage, paralysis, and self-annihilating sentiments, and hence these texts resemble incomplete, stalled mourning, or melancholia. Through the course of their narratives and a 'working-through' of the Jewish past, true mourning and psychological recovery occur, prompting visions of the establishment of an ideal society in the future.
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Revision of the author's thesis (Ph. D.)--University of Chicago Divinity School, 2000. :
1 online resource. :
Includes bibliographical references (p. [211]-221) and index. :
9789004181991 :
0928-0731 ; :
Available to subscribing member institutions only.
Hippocrates and medical education : selected papers read at the XIIth International Hippocrates Colloquium, Universiteit Leiden, 24-26 August 2005 /
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The collection of writings known as the Corpus Hippocraticum played a decisive role in medical education for more than twenty-four centuries. This is the first full-length volume on medical education in Graeco-Roman antiquity since Kudlien's seminal article of 1970. Most of the articles in this volume were originally presented as papers at the XIIth International Colloquium Hippocraticum in Leiden in 2005.
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1 online resource. :
Includes bibliographical references and indexes. :
9789047425953 :
0925-1421 ; :
Available to subscribing member institutions only.
'The Heathen in his Blindness...', Asia, the West and the Dynamic of Religion.
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Today, most intellectuals agree that (a) Christianity has profoundly influenced western culture; (b) members from different cultures experience many aspects of the world differently; (c) the empirical and theoretical study of both culture and religion emerged within the West. The present study argues that these truisms have implications for the conceptualization of religion and culture. More specifically, the thesis is that non-western cultures and religions differ from the descriptions prevalent in the West, and it is also explained why this has been the case. The author proposes novel analyses of religion, the Roman 'religio', the construction of 'religions' in India, and the nature of cultural differences. Religion is important to the West because the constitution and the identity of western culture is tied to the dynamic of Christianity as a religion.
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1 online resource. :
9789004378865
Feeling Outwards : Transparent Self-Knowledge Extended /
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The primary claim of Feeling Outwards is that self-knowledge-namely, knowledge of our own mental states, including our beliefs, emotions, desires, and even pain-is usually transparent. That is, it is gained by attending outwardly, rather than by introspecting. While this idea is not new per se, unlike most extant approaches, upon which this idea builds, Lena Lucaj argues that an adequate account can and must be extended to include all mental states, including those we might ordinarily consider phenomenological. The intuitive appeal of the so-called transparency view of self-knowledge, especially in its doxastic aspects, is immense. For, when asked what I believe, it seems entirely natural to attend to and then articulate the content of my beliefs. But what about mental states and attitudes other than our beliefs, namely emotions, desires, and sensations? Lucaj claims that we must 'look outwards' to come to know our 'feelings'. This idea will seem prima facie counterintuitive because phenomenal states are characteristically knowable in virtue of the ways in which they feel to us. And, in the face of dubiety concerning the scope of the longstanding transparency view, many philosophers have accepted that we must know of our phenomenal states (especially our sensations) differently, i.e., not transparently. This leaves open what it is that renders special this 'other' kind of self-knowledge. In Feeling Outwards, Lucaj takes a different route. She claims that an adequate account of transparent self-knowledge should encompass an expanded scope. Central to Lucaj's extension of the transparency view is her claim that we can know of the phenomenology of our occurrent mental states in a way that neither reduces their phenomenal character to their representational content nor implies an inward glance at their qualitative, non-intentional properties.
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1 online resource (240 pages) : illustrations. :
Includes bibliographical references and index. :
9783957433404