Nvmen Vol 48 2 .pdf

519
 M INTERNATIONAL REVIEW FOR THE HISTORY OF RELIGIONS EDITEDONBEHALFOF THE INTERNATIONAL SSOCIATION FOR THE HISTORY OF RELIGIONS by E. THOMASSEN and M.DESPLAND VOLUME XLVIII BRILL LEIDEN- BOSTON KOLN 2001 SW TS BACKSETS SERVICE Reprinted with permission of Brill Academic Publishers Leiden by SWETS & ZEITLINGER BV LISSE - THE NETHERLANDS - 2004 www. swets. n /backsets

Transcript of Nvmen Vol 48 2 .pdf

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NVM N
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Mendicancy
and
Almsgiving
........ 47
Peter
HUBAI,
Uber
die
Ursachen
des
Sieges
des
Christentums
n
Agypten
......................................... ......... 81
Jonathan
Z.
SMITH,
A
Twice-told
Jeppe
Sinding
JENSEN,
Universals,
General
Terms
nary
.................................... .................. 468
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Friedrich
Wilhelm
GRAF)
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NUM N
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THE SAFFRON
ilization
or
terrorare
produced,
battled
George
Bond,
Robert
Launay,
David
Scott,
Pradeep
editor
of
the
journal,
and
one
anonymous
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Ananda
Abeysekara
For example, in a major work that tries to explain the "culture of
nationalism"
("violence")
in
Sri
Lanka,
importance
of
the
category
of
characterized
by
a
"cosmic
logic,"
"a
logic
within
which the moder Sri Lankanstate and a personal identitywithin the statecan take
form"(p.
78).
3
For
a
brilliantcriticism
of
Kapferer's
attempt
at
explaining
the
supposed
culture
EthnicAssertiveness.
2
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lation
which
is
and to be
nowhere near the
produced
a
considerable
body
of literatureon violence and nationalismin Sri Lanka, writes: "I found myself
desperately trying
paradox
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Ananda
Abeysekara
is not hard o see that heveryquestion f Buddhism etrayed? re-
supposes
n
authentic,
itions
other
aspects
of
his
understanding
of
violence
as
"dehumanization,"
nonhuman,"
demonization,"
ee
Tambiah,
Leveling
Crowds,
pp.
284-286.
10
Tambiah,
Leveling
Crowds,
p.
101.
11I have theorized hisconcept n my "Colorsof the Robe:Buddhism, dentity, nd
Difference
n
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religion, identity,
who would march
to the "battlefront" nd lay down his life to rescue and lead the
Buddhist nation
country
to liberatethe Sinhala Buddhist(monks')countryand nation. In such
a context the
to be contested and
The
government
of
"Buddhistmonks"
again.
of violence as
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dhism"
yesterday
came
bounds of
phe-
12
Jeganathan,
fter
Riot,p.
human,
explain
his ownviolence"
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ligious,
aesthetic,
morphological,
key
hermeneutical
oncepts
in
scholarly
exts
seeking
to
make
available
he
supposed
nterrelation
between
religion
violence
as
objects
of
knowledge.15
Such
concepts
are
grounded
n
assumptions
about
whether
religion
can
(ibid.,
p.
5).
collective
representations
and
practices.
preexisting
languages
and
practices
including
religionforms nationalism."
history's
ironies,
that
although
religion
highly
flawed
arguments,
without
any
critical
awareness
of
the
problematic
noble rhetoric of...
releasessome of our most violentpassions.... everyreligionhas a vision of divinely
legitimized
viblence.
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page
of
Tambiah'sBuddhism
Betrayed?
(jdtika
virOdhi
dgam virodhi) it becomes necessary for Buddhist monks to appoint a new
government.17
Again
n
1983,
speaking
t
a
Buddhistmonk's
uneral,
Separated
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in Sri Lanka
that "there is no point in preaching sermons when people are suffer-
ing"19
...we must
Buddha
Sasana,
the
Sinhaleseness
(sinhalatvaya)
status
(shresta
tatvayata
patva
ata).
government
Jayewardene
Sleeps"),
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coursewas the establishment
f a dharmista
contrary
o
many
of
his
monk-critics,
his
pristine
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rhetoric
of
an
"apolitical"
monkhood
practicing
pristine
Buddhism,
became
the
subject
view in
Jayewardene regime
was Ediriweera
ciety,
the
East
supporter of the SLFP, called Jayewardene a "traitor,"a term that
formed an
important part
an
Island
of
Unrighteousness"),
tta,
Sept.
2,
1982.
See
also
Dinakara,
May
22,
1984;
11
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one
of
the
firstmonks
monks o "march
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Sri Lanka
Sobhita continued to evoke this image of the monk who, like
historical Sinhala
their heads
munata)
without
practicing
of the
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said f "peaceful venues" o notwork, he Sanghahas a "weapon."
"Using
hat
weapon
we]
will
wage
a
battle
Among
hemone
particular
xample
tandsout.In
1986
Bengamuwe
Nalaka,
he
joint
secretary
Sobhita
and
"'Unity'
and
'Sovereignty."'
14
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Sri Lanka
Nibbana, out of Samsara. But Nalaka used them to mean something
somewhat different.
path
of
the
Dhamma,
especially
bring
begin
central
Colombo,
and
1986.
15
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bounty
hunter.He
questioned
the
Buddhist
dentity
[kill
and]
act
inhumanely"
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use of violence in Sri Lanka"50 nd challenged monks advocating
a
military
he
gravity
die" in a war.
government
51
"Satya
Kriya
YanuKumakda?"
"What
in
taking
the Dhamma to Tamil People." Daily News, July 31, 1985. See also "AnAmazing
Proposal,"
Editorial,
Daily
News,
August
1,
1985.
17
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country.54
Suchnarratives
cated
o
protecting
he
1986.
18
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"virtuous"
silvat),
These
concerns
about
Sinhala Buddhist
Sunday
Times,
May
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uchchief monkswho
monkswho
Front).
Interview
with
Bengamuwe
Nalaka,
Oct.
1997.
64"ParanaKavicciyen Bimata Bahimu Api" ("Let us Get off the Old Couch"),
Divayina,
June
14,1987.
20
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and the
the
Balcony
Allow
Anyone
to
Supersede
Monks"),
Davasa,
no
date
(late
1980s).
21
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action."73
This
portrayal
f
young
the violationof law and order n thecountry.A few weeksafter he
arrest f the
tody"),
Atta,
Sept.
5,
1987.
22
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Laterother monks
such as
"should
be
grateful
nayagdti)
to
young
monks
and
urged
them
to
"rally
and
(Divayina,
Oct.
29,
1987).
23
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to safeguardhe BuddhaSasana n Sri Lanka."[It] s the biggest
treason
lokuma
rohikama)
he
government
ommitted
gainst
Bud-
dhism."84
everal
monks
portrayed
Buddhist
of
young
during
lution?;
A.C.
Alles,
The
JVP,
1969-1989.
24
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among
examine the tactics of
in the
by
the
security
forces
is
about
twenty
two-thousand.
Eight
have
Gunaratana,
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Ananda
Abeysekara
will liberate our brothers rom the suffering they are facing. The doors of our
movement are
leaflet,
"The
venerable
gauravanrya)
onks
are
mplored
with
patri-
91
Trying
o
Destroy
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"Buddhist"
ing
because
influential
monks,
space
for
hakaran"
the
the "senior monks" who
f
the
country,"
men
disguised
as
monks"(shramana
eshaddri)
uttering
"false
words"
n
support
of
the
government.97
uch
JVP
Leaflet,
(late
August?)
1989.
27
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(Battlefield),
for
example,
it
quoted
of
the
fear" and
the absence of the Buddha and his Arhantswho restored Visala
city
98
"Ranabima"
Deshapremn
anata
Vyaparaya,
HandwrittenJVP
newsletter,
late
August?)
1989.
99
"Premadasat
ayewardene
the second in
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-
part
of
it.103
has
a
special
suffering,
mpermanence,
ndno-soul
and
oin
the
fight.105
t
said
100
A
leaflet
issued
Nation"),
Vinivida,
no.
9,
July-August,
1986.
29
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thatthe Buddhahimself dictated uch a role for monks when he
said,
"0
monks,
behave
or
the
benefitof
the
people."106
nviting
all
Buddhists
Tniya
auddhayo),
part
famous
Dhammapada.
108
Kelaniya,
Sri
Lanka:A
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n Sri Lanka
A morenotable featureof the JVP in the late 1980swas the support
that
t
monk
we will form a
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if they dared come near the monks.111The officerspulled back, but
later fired tear
neighborhood,
stoned
vage)
the Bhikhsu
road.
Immediately
the
phone
line
was
cut,
surely die that day. A few minutes later, three "monks"carrying
handguns
showed
up
gifts
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they went on to question why Indaratanawrote to the newspapers
supporting
Jayewardene's
longer
held
such
views,
the
three
guests
and left
such
practices
of
young
Buddhist
monks
became
possible
in
the contextof the 1980s in which thatparticular image of the monk
was
authorized
by
both
monks
and
the
JVP.
Yet
this
image
came
to
be
contested
and
construed
as
"violent,"
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affairs
n
the JVP "did
some good things too" (honda vadatkala). It prohibited he sale and
drinking
says
that
"manySri Tankanshave been sympatheticto the views of the JVP but not to their
methods."
Gunaratna,
ri
Lanka:A
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Sri
Lanka,
Premadasa
able to
ened or killed, andthey went on a spreeof kidnapping, orturing,and
killing
not
only
those
suspected
to
22
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JVP
flyers
and
eaflets,
all
"evidence"hatwould
ink
monks,
an
act
that
symbolized
he
monks'
return
o
the
lay
the
Dhamma,"
symbol
suffering,
in
Colombo,
1997.
Recently
a
newspaper
carried
an
account
of
a
monk's
near-
paramilitary
roups
government,
other
newspapers,
rarely
though,
pointed
out
similarconcerns.
See
"SivuruAdanakadaGalavaMesaredhiAndana
Yugayak"
'This
is
Stripped
Clothes"),
Dinarasa,
Sept.
26,
1989.
124
names, addresses,dates,
denepuraUniversity1995-1996. These kinds of narrativeswere also related o me in
informalconversations
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wheel. One
the
separated
by
some
space
between
state
invented
a
specific
governmentpublicly
posed
a
threat
our
country
Call None
Need Have
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the JVP
Premadasa's
peech
o
parliament,
he
government
Having
uthorizedn
mage
prob-
lem,
the
Nov.
14,
1989.
38
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disciplinaryprocess
of
"rehabilitation"
punaruttapanaya).
camp
The
state
symbolically
monks
ist" movement
promise
that
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the
presidential
ampaign
n
1994,
a
year
after
ernment
produced
became
prey
and violence
debates.
for Infinite
ifetimes"), Dinamina,
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fade
from
view,
more
categories
occupy
is
understand
religion,
violence,
and
culture,
as
nonessential,
"historical"
deas,
that
132
See,
for
example,
Mark
Juergensmeyer,
Worldwide
of
Ritual,
pp.
xvii-xviii;
and
Refashioning
Futures,
particularly
p.
9-10.
41
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then,
explore
counted
as
"terror"within
the
specific
bounds
of
making
sense
of,
the
dynamics
of
that
particular
ontext
mind
text,
see
Jeganathan's
"Violence
as
an
Analytical
Problem."
42
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become such a shifty category that yesterday's terrorists are today's
Nobel Prize winners?"136
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Militant
Religious
Nationalism."
Religion
1996 The Colors of Violence: Cultural Identities, Religion, and Conflict.
Chicago:
University
of
Chicago
Press.
44
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sity
of
Chicago
Press.
45
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Change
and
Crisis,
edited
by
James
Manor.New
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compare
present
any remaining
UCLA.
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both,
for
religious
reasons.
B.
A
sketch
B.C.E.,
there
developed
gradually
38-41,
217-21.
6
Williams
1963.
7Jain and Fischer 1978: PartOne, PlatesXVI b) andc), XVII, XVIII a) andb),
XIX
a),
XX
b);
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Men-
dicancy
and
associated
lay
and
religious,
Digambars
in
several
re-
spects.
At
8
18
Chapple
1993:
99-109.
50
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Mendicancy
and
Almsgiving
cloth (muh-patti) to cover the mouth except at meals. Its purpose is to
safeguard
tiny
airborne
All
while in
divides
into
two
types:
harming
(ghatiya)
and
nonharming
(aghatiya).
Incorrect views and actions attract harming karma to the soul, and
its
moksa
and
dictates
the
conditions
the Jain ascetic remove karma from the soul. This removal
engenders
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recognize begging
entury,
depended
was not an end
societies.
Begging
practices
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houses and
letter.
In
contrast,
moderation,
excess,
and
practice nonpossession (aparigraha).Here the Digambarsmaintain
that
using
a
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begging practicesmight
seem to
someone as a
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III. A Test Case: The Noble Friar in the Fioretti
The
foregoing
any
At
parentage
that friar.
him to
beg, having
day
anything
but
go
and
beg.38
the
tale
charitably,
one
may
suppose that Michael is not an exhibitionist, and that he does not set
aside
all
po-
38
Habig
(Sabatier
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sition to insiston his own will. His nudity symbolizeshis willingness
to
display
God.
So
understood,
he
spiritual
nudity
to
providence
involves
interdependence
with
satisfactorily.
This
value,
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Jainand Christian
Mendicancy
and
Almsgiving
solicitude.43 naction is doing nothing, except to wait for God to do
something.
Human
beings
drop
out
help
himself
by
his
own
action,
action,
s
be solicitousabout
despairing
aboutwhat
will
happen
omorrow.45
Therefore,
one could
say thathe does not wish to walk, or to open his mouthto eat, or to
avoid a
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and
self-control
or
equanimity.
n
grounds
f
content,
he
Jainmonkwill
Nudity
ikewise
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Jain and
edges
differencesand
shows
why
an
illuminating
omparison
between
Jain
These
ways
of
acting
Buddhist
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a small upperbody cloth and loincloth, then only the loincloth,and
only
hold that the Svetambars
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twenty-two hardships to be endured.59A recent translation of this work
contains
a
gloss
visible than in
Francis of Assisi and the early Franciscans. Thomas of Celano, his
first
biographer,
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phy
overty.
Donot
store
up
treasures
or
yourselves
no
n
heaven,
he
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Mendicancy
and
Almsgiving
all. 70So, too, Michael the noble friar wentnaked to beg out of
obedience o
marking
n
the
category
f
Jainism
nd
Christianity
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a
concern
or
life
and
nonharming
in,
for
example,
he
Digambar's
whisk
broom,
religious
ndsocialroles
byenablingaypeople
o
gainreligious
merit
workaday xamples
of Svetambar
food
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Jainand Christian
of
Digambarpractices.7
Nevertheless,
the
laity.79
far
in some medieval
One,
Plates
XX
b),
XXI
b),
XXII
d),
XXIII
b),
XXIV
b),
XXV
a)
and
b),
XXVII;
Part
Two,
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latter,
mendicancy
n
attitude
lone,
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when he brokefrom his earthlyfather before the bishop of Assisi,84
and
he took off
takeoff
your
pray
for
you
bestowing
appropriate
ttention
on
the
almsgiver.
In
Jainism,
the
giver
and nuns. The
spiritualdevelopment n this life and in future ives.
In
Christianity,
he
almsgiver
also
s
controversial.Paul
reports
Jesus
as
saying,
interpreting
Corinthi-
ans
8:14.
'Let
your
abundance',
hat
is,
in
84
1
Celano
c.
15,
Habig
1991:
241.
85
2
Celano
cc.
214-15,
Habig
1991:
533-34;
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oor
for
Christ
ccept
alms
humbly,
nd
humility
almsgiver
makes
piritual
progress
n
developing
nd
practicing
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supernatural.
In
Jainism,
tion to the
ideal
Jain
lay
life
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 78/518
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 79/518
Jain and
insightful
study
of
Humphrey
brings
out, too, thatpuja is addressed o the Jinas, who offer the prospect
of
salvation
113
Babb
1996:
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practiced. ndeven nelevated ainismt is possible o speakof a tri-
adicstructure
andthe
giving
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 81/518
Jain and
are
open
to
a transformed
and
VII.
Conclusion
Contrary
markedly
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 82/518
cie
they
hold
promise
or
investigating
endicancy
nd
almsgiving
n
Buddhism,
Hinduism,
ndother
eligions.
To
the
objection
gions.
Investigating
gion
on
the
one
erate
eligious
disagreements
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 83/518
Mendicancy
and
Almsgiving
will have achieved its purpose if it provides an intellectual framework
that
facilitates
more
detailed
scholarly
work.
School
University
of
Notre
Dame
translation
f
Bonaventure1882.
75
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 84/518
Stephen
cation
du
Theme
de
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 85/518
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 86/518
Munzer.
Jerome,
Saint
Apostles
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 87/518
B.
Morality,
Culture,
and
Philosophy.
Cam-
bridge,
Mass.
Mendicancy,
ournal
of
Reli-
gious
Ethics,
27:
305-30.
Nath,
Vijay
1987
Dana:
Gift
System
Paris:O.E.I.L.
79
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http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 89/518
CHRISTENTUMS
IN
AGYPTEN
PETERHUBAI
Christianity's
riumph
quently, he Egyptianreligionhadno need of soteria, while Christianitywas born in
a
situation
of
"Unheir'.
During
the
last
millennium
of
the
pharaonic
history
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 90/518
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 91/518
mir dariiber m
anderthalb
ahrtausenden
eben
wiirde.
(Was
jene
innere
Wirde,
Aufrichtigkeit,
Festigkeit,
Emsthaftigkeit
und
Kraft,
und S.
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 92/518
Peter Hubai
ethischen
Rangordnung
Richtung
u
gehen.
Bekanntst
empfanglicher
ewesen
als
Sprachen.Der relativspite Antonius verkauft a geradeseine Giiter. Eben durch hre
Vermittlung
elangte
das
Evangelium
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RandeStehendennicht
in
ihrentraditionellen
und
Glauben
verloren
hatten.
Seiner
Meinung
Verkiirzung
es
Fakten,
welche
den
Aufstieg
des
Christentums
1997.
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Peter Hubai
Abtreibung
und
Kindst6tung,
eine
groBe
Anzahl
exogamer
Heiraten,
eine
niedrigere
heraus und stellen
fir
adiiquat:
Einerseits
besalB
historisch
gesehen)
ein
agyptischer
Fel-
lache,
dessen
Vorfahren
rei
Jahrtausende
ang
Ellen
Flessemann-van
Leer,
in:
is
only
the term monotheism." Was den Polytheismus betrifft, so vergegenwartigter die
Moglichkeiten
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 95/518
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 96/518
Peter Hubai
agyptischeReligion
auswirkte,
Barmherzigkeit
u
kommen,
Lucius. Deine Herkunftund selbst deine Stellung oder die Bildung, durch die
du dich
Rudolf
Helm,
Berlin,
1956,
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Nun, die Geschichte zeigt, daB die Isis-Religion, die im dritten,
vierten Jahrhundert em Christentum
umkehren.Der
Sieg
Dogmatik
dem
Gebetdes
Apostels
in
Eph
1,19-22.
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promiB
uchenden
Religionspolitik
undden
ausliindischen
Verehrer
hoffnungslose
Auf-
gabe:
der
Versuch,
die
tote
Religion
mit
Vorgaingem
Isisverehrung
und
diese Kaiser also erscheinen
or dem Tole-
ranzediktKonstantinsdes GroBen ind
ziemlich selten. Einer der letzten r6mischen Kaiser, der noch mit
seinem in
22
Verweis
von
Th.
Schneider,
Lexikon
der
Pharaonen,
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darauf
hin,
daB
im GroBen
die
lactans.
Zu
(Hrsgg.), Aegypten und Nubien in spaetantikerund christlicherZeit, Bd. I. Wies-
baden,
1999,
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 100/518
Verfalls,
adieser
gyptische
eligiositat
ui
generis
st.
Fur
ein
Symp-
tom
des
Verfalls
edoch
haltenwirdessen
siehe J.
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http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 102/518
Peter Hubai
auf
Blutsbandenberuhende
Geimeinschaft,
Gemeinde
oder
Kirche.
reprasen-
tierte
Staat,
welcher
als
vielleicht der
einzige Agyptologe,
Men-
geniigen,
und
der
Staatskultwiederum
gibt
S. 222.
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http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 104/518
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 105/518
n
Agypten
97
boren. Er ist ein AuBenstehender, der im Unheil dahinsiecht. Ja, er
kann
sogar
in
typischer
betrachtet
werden,
weil
das Christentum
diejenige Religion,
addquate
Ant-
wort
geben
konnte?
speziellen
Problemen
Christos
Theou
Hyios
Soter
ist,
hfin-
lich
Weimar,975,
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des
Heiligtums"
geholten,
,mit
unverstaindlichenchriftzeichen
verse-
henen"
Buch
(Metam.
XI.22.)
katechetisiert.Vor
der
Profanisierung,
,,vor
der
Neugier
der
Uneingeweihten"
wurde
christliche
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war stark
Bruch
auf
geschah.)
wasser
gedeutet.
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http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 109/518
Uber die
sich
im
Nationalreligion.
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Peter Hubai
Priester
des
Zeus
Mysteriengemeinschaft,
der
sagen
wir,
den
AnachronismusbewuBt
tibemehmend,
n
Religiositdt.
In
den
Tempel
ging
er
nicht
(in
47
,Collective
endeavor",
quantitative
pproach,
n:
Mythologeme
beiderund
ahnliche
Neigung.
102
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dem
Judentum
hervorge-
gangenen,
spater
nere) Mission gegeben hat. Ihre Heilige Schrifthatten sie - in der
ersten Zeit
Christus-Mysterium
inweihen,
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Focus
stehenden
esus
ganz
an-
dere
Jch
tatsachlich rwarteteMessiasse aus dem HausAronsund Davids
104
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http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 114/518
Peter Hubai
barer.Dies
Sieg
schen
behauptete,
daB
ihr
gen.
Fir
Joseph
in:
Graeco-Coptica,
Literatur.
106
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in
Agypten
107
-
profanen Ereignis-
nicht
anwesend war und im Kult von seinen zwei Sohnen vertreten wurde,
ging
Makedonios
Opfer
bringen
Jungen
Legende
(der
selbstversandlich
keine
Geschichtschreibung,
ondern
8/15/2019 Nvmen Vol 48 2 .pdf
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 116/518
aushistorischen
Quellen
wissen,
der
aigyptische
Zauberers,
dem
beruhmten
Anachoreten,
Makarios,
dem
Agypter,
Zauber
iberlegen
sei.
108
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Morgen
sterben.
Ist
er
Gott,
des
israelischen
K6nigs
gab
Geismar
die
Der
Siegeszug
des
Christentums
st
an
Herrscher
Agyptens
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Peter Hubai
zeitig
Oberpriester)
ach
Konstantin
Anhanger
von
sonder
auch
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halb
der
Religion
(Traditionserhalt
ersus
Reform)
religi6se
Bruch
vermeidbar,
Kult
geschieht
AuBenstehenden
das
Ganze
der
agyptischen
Kultur
untersuchen,
dann
miissen
wir
kop-
tische
raschendste
st
287.
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Peter Hubai
glyphenschrift
und
das
Demotische
des
ratur
tionsbewuBtseins, das ab dem 2.-3. Jahrhundert n. Chr. sich vollzog,
ist
ein
kaum
waren,
die
demoti-
schen
Texte
Dodecaschoenus,
Oxford,
1935,
tische Text wurde von der Hand
eines
Isis-Pilgers
in
66Tatsiichlichgab es seit der Zeit des Hellenismus Versuche der griechischen
Transliteration
gyptischer
Namen.
Bagnall
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des
Sieges
des
Christentums
in
Agypten
113
der neuen Religion und der neuen Literatur des neuen Zeitalters sein
wird.67
ein
Bauwerk,
ein
Fresko,
ein
Relief68
oder
eine
Kleinplastik
kann
auch
der
AuBen-
eine VoLkerwan-
staben
die
Forschung
noch
nicht
geniigend
auseinan-
dergesetzt
neuen
Buchreligion(en),
1984,
Warsaw
1990,
S.
335-342.
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Peter Hubai
Vakuum
verursachte,
Altagyp-
den. Es ist
69
W.
Vycichl,
Dictionnaire
etymologique
ewiges
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welche
gerade
von
Agyptem
ein
n
den
Mittelpunkt
iik-
samen Kultur
Frage
spielt
diese
Stuttgart,
943.
S.
221-238,
besondersS.
224-228).
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a
glimpse
into
present-day
workshops
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 126/518
Book reviews
are used to calling religion. The book is intendedas a guide for people
who are
a balance between the
cases describe the formation or
rather
construction
of
their
respective
Robbins does when she
spendshalf of her Sacrifice ssay on the aqedat Yitshaqdescribed n Gen.
22.
The
term
not
including
a
term,
the
most
flourishing
ventures
of
contemporary
esearch;
hey
cannot
simply
day
is
also
responsible
study
of
religions.
Hence, the terrain was well markedwhen Willi Braun and Russell T.
McCutcheon edited their Guide to
the
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 127/518
the numerous classicalapproaches o the study of religion, their volume
is intended
about
introductory
might
religious
doing
119
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 128/518
Book reviewsook reviews
is totally arbitrary nd contingent,because plays have their own rules (the
question
is:
who
establishes
those
rules?).
To
sum
up,
both
fundamentalism,
reticallyreflectedperspective.In this respect,Riesebrodt'sbook is a useful
stimulus for further esearch.
geographical
borders,
especially
between
-
be
legalistic
or
charismatic.
is totally arbitrary nd contingent,because plays have their own rules (the
question
is:
who
establishes
those
rules?).
To
sum
up,
both
fundamentalism,
reticallyreflectedperspective.In this respect,Riesebrodt'sbook is a useful
stimulus for further esearch.
geographical
borders,
especially
between
-
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 129/518
Book reviewsook reviews
is totally arbitrary nd contingent,because plays have their own rules (the
question
is:
who
establishes
those
rules?).
To
sum
up,
both
fundamentalism,
reticallyreflectedperspective.In this respect,Riesebrodt'sbook is a useful
stimulus for further esearch.
geographical
borders,
especially
between
-
be
legalistic
or
charismatic.
is totally arbitrary nd contingent,because plays have their own rules (the
question
is:
who
establishes
those
rules?).
To
sum
up,
both
fundamentalism,
reticallyreflectedperspective.In this respect,Riesebrodt'sbook is a useful
stimulus for further esearch.
geographical
borders,
especially
between
-
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 130/518
Book reviews
In the author's nquiry t becomesevident thatthe clash of civilizations
is
often
a
split
within
civilizationsrather
to
explain
A
and the need
for a return o the sanctified raditionalmoral values due to
the
threatof
world
explains
much
a non-traditional
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 131/518
Book reviews
work
(New
York:
The
Free
Press,
2000),
the
strange
riumph
of
Christianity.
All
tury;
Stark's
sociological
models,
Gods,
the
opening
chapter
n
Hopkin's
study
is
history,
fictionalised
in
order
to
expose
the
difficulties
which
all
historians
face
in
recreating hepast (p. 3). It also addresses heissue of how historiansmight
briefly
but
adequatelypresent
the
context
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 132/518
historiansof early Christianity ypically offer an academic overview of the
Graeco-Romanworld or
everyday
early
Christianities
had
to
engage,
a
world
which,
in
Scrolls
(Chapter
2)
which
attempts
o
recap-
ture the atmosphereand passion of Qumran p. 60) and to dramatize the
continuities and differences between one form of ancient Judaism and
one
project
on
critical
challenges,
work
together
engaging portrait
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 133/518
actual
social,
political
and
religious
world
boundsof
current
conventional
cholarship
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 134/518
PUBLICATIONS RECEIVED
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 135/518
London,
The
University
of
Chicago
Arabian
Myth
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 136/518
Publications received
-
HopkinsUniversity
by Ephraim
Suffering
Greek
Eschatology.
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 137/518
Publications received
h6roines
Phanomenologie
und
Theologie.
Series:
Kleine
Bonner
Theologische
Reihe
Derwische
im
Islam.
ologische
Theorie
und
Analyse
am
Beispiel
der
Rechtsprechung
des
Bundesverfassungsgerichts
n
Sachen
Religion
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 138/518
Publications received
Otto's
Philosophy
of
Religion.
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 139/518
History
of
K.
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 140/518
A TWICE-TOLD
TALE:THE HISTORY
gestive
characterization,
itual
or
myth)
is
representation
epeated, '
thus
doubling
the
twice-told,
twice-performedquality.
Harrison's
formulation
is
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 141/518
JonathanZ. Smith
of
retelling
diagram
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 142/518
are
properlythought
of
as
pluriformphenomena.
Thus,
one
should,
for
example,
to
a different sense of urgencywith respect to matters of second-order
discourse.
If
some
alien,
unfamiliar
with
the
fierce
eighteenth
and
nineteenth
century
temptation
theory
on M.-
L. Demonet, Les voix du signe: Nature du langage a la Renaissance, 1480-1580
(Paris-Geneva,1992).
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 143/518
our
field.
First,
of accidental difference. The accidence to be
explained by
expansive
Islam,
pre-
sented
other,
an
ancestral
past
profoundly
(2)
The
European
gave
tellectual
confrontation
eds.,
ToSee
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 144/518
Historyl35
case of both the Americas and Africa, there was, as well, the produc-
tion
of
ethnographic
internal diversities.7
African
religions,
Ram6n
Pane,
See,
among
others,
E.G.
Bourne,
Columbus,
RamonPane
manuscript
produced
at
the
University
of
diversities,
see
J.Z.
Smith.
Religion,
Religions, Religious, in M.C. Taylor, ed., Critical Terms or Religious Studies
(Chicago,
1998),
esp.
pp.
270-76.
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gion' and 'the religions' first took on imperative orce. Awarenessof
the
ing not only on languagesand religions, but also on antiquities(es-
pecially
numismatics),
early
twentieth
centuries,
especially
associated
with
the
thinking
about
religion.
Enlightenment
nterest
n
language
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 146/518
reaffirmed by any scholar of religion, while prescinding from some
of its formulations
abstract,
universal
imperfect
at
first,
and
must have arrived by slow degrees at greater and greater perfection,
as the
linguistic
the
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This
gives
pects
t
is,
signifies.
The
signifying
here
is
allow these
that,
whereas
they
only
are,
without
any
relation,
absolute
n
themselves,
they
still
allow
signification
o
shine
through.
Mythology
is
not
allegorical;
thana
millennium,
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 148/518
otherwise' has given way to the direct apprehensionof the Other's
speech.12
reflections
on
the
past
situation
where,
the
History
of
Religions
will
be
passage (Schelling,
13M. Eliade, Crisisand Renewal in History of Religions, Historyof Religions
5(1965),
17.
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JonathanZ. Smith
house
while
t
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 150/518
'unities. '14
no
longer
be
Whether his fabricationbe
intelligence
that
15
K.
Mannheim,
deology
and
Utopia
(New
York,
1936),
274.
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are
always
matters.
Taking up only the analogy to language, Hans Penner has persistently
reminded
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 152/518
A Twice-told
ing
the
empirical
ubject
formula-
tion
to
law-like
statements);
he
latter,
as
privileging
the
individual,
or
more
strongly,
the
unique.
Each
was
thought
to
adequate.
Both
explanations
and
interpretations
sciences,
is
always
reduced
by
bringing
the
20Onthis issue, see the references n J.Z. Smith,ToTakePlace: TowardTheory n
Ritual
(Chicago,
1987),
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Perhaps
the
language appropriate
of translationby scholarsof religion, the only groundsfor rejecting
such
a
procedure
s
to
attack
he
possibility
of
translation-itself,
most
often
attempted
hroughappeals
o
incommensurability.
uch
appeals,
if
accepted,
peaks
an
uninterpretableanguage
s
incomprehen-
sible
language
ntails
ranslatability.
.H.
Penner,
Interpretation,
221-49.
144
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A Twice-toldTale:The
those with whom
'religion'
twice-toldtale truly tedious, to persist in denying that a science
depends
object
of
interpretation
f
transcendence
1960-1961
(Chicago,
1960),
3.
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 155/518
JonathanZ. Smith
cognitivevalue of difference.It condemns the field to live in theworld
of
Borges's
Pierre
Menard
Borges,
Collected
Fictions
(New
York,
1998),
88-95.
146
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 156/518
oth-
ts
meaning.
Semantic
etymologies
are
practically
universal
n
pre-modem
cultures,
addresses
the
question
inspiration
problem.
Both
try
to
bring
A
semantic
etymology
useful
criticism.
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 157/518
of Frenchmilitant. And the Hindi pronounmaim 'I' is derived from
Sanskrit
maya
through
Prakritmae
(Oberlies,
1998:
17).
Semantic
etymologies
do
something
different.
They
Semantic
etymologies
from
children,
who
indulge
ka,
and
1
Singh,
1952;
Singh,
1994;
Tsuji,
1977;
Verma,
1991.
148
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 158/518
the deity created o alleviate this painis calledNinkasi; similarly, he
goddess
born
Atum-
Kheprer,
net (p. 24). Sauneron 1957: 133f.) adds further xamplesandpoints
out that
(Gen. 2.7);
woman, sha,
'Odysseus'
from
the
serpent
destroyed
here
the word for
zen,
For an
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They
used
a
hidden
language
in
order
to
keep
their
mystery
of
love
Dialogue
the world.
Hence death (mors) received its name from 'biting' (morsus).As soon as man
bit
(momordit)
he
apple
posterity
etymologizing
seems
obvious.
Indeed,
respondence
8
Henderson,
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 160/518
later Chinese] a long life ..., 9 etc. EmperorWang Mang hadthe
'screen-walls'
u-ssu
the inhabitantsof the
va-tuvi,
'to
foment',
word',
from Greek etumos 'true' and logos 'word'. In other words, if we
had
with
vatu
xplicit.
151
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questions.
questions.
First
the
'limb of the Veda'
following
reflections.
grammarian
Thieme,
1935:
fourth
century
before
may date him approximately250 B.C.E., which is well after most
Vedic
texts,
including
the
BrShmanas.
We
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 162/518
Etymology
and
Magic
1) Etymologies in the Vedic age were more than mere intellectual
amusement.
Knowing
important:
of numerous
examples. To keeps things simple, I will give just one or two examples
for
each.
ad
1)
Some
passages
are
(daksina),
the
right
hand
13
One
is
University
simultaneously
presented;
B6hl,
1991:
162.
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antees
help
plants
went away from the gods, but the barley plantsalone went not from
them.
The
gods
then
prevailed:
by
means
this and
corresponds
o
their
essence.
This
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 164/518
forms,
only
human
beings
using
antelope
by
means
of
[the
formula]
'thou
art
protection,
[a
bestower
of]
bliss
(sarman)',
same
text.
A
passage
passage
the
etymology
of
same
passage
often
than
correspondence.
The
practicaladvantage
knowledge - the texts emphasize it repeatedly - is of great impor-
tance: t can
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 165/518
Johannes Bronkhorst
This short resume shows the extent to which the etymologies of
the Brahmanas
mythology.
convey
numerous
advantages.
only
study
of
the
etymologies
similarities,
but on the basis of other similarities as well.20Michael Witzel (1979:
11
ff.),
following
objects may
identifications which
are so
(Witzel,
1979:
2),
and
objects
are
easy
to
guess.
In
not only regardedas linked but as essentially 'identical'- at least
within the
done
to
one
object
or
entity
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Etymology
and
Magic
of syllables of the word signifyingboth entities) or they can cover a
larger
number
of
such
thediscussion
its true nature
n
this
who draws
attention o the fact thatsome identifications o not connect with the
mythical
of the importanceof resemblance n at least a considerablepartof the
identifications.
157
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Johannes Bronkhorst
The Nirukta - it was stated before - tries to make sense of, and
bring
order
nto,
these
etymologies.
asked
these
questions
and
looked
for
general
rules
underlying
the
etymologies
of
characterize
Vedic
etymologizing
establish
a
link
several
etymologies
eatures of
language)
has
virtually
disappeared,
we
may
conclude
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larity s presentone shouldexplainon the basisof similarity n a sylla-
ble or
in a
expected meaning
chanti)
mal
a
bow-string
s
called
go
... because
it
forms that
resemblethe word
concerned,
s
demonstrably
ncorrect.23
It appears hat the authorof the Niruktadid not look upon language
as
something
developing
This
is
not
surprising
in
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on
the
similarity
are ultimate
of sounds. If sounds had meanings,these meanings, too, would un-
dergo
transposition,
oss,
addition
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meanings attaching
deeper
division
of the self: to be placed in the world of the sacrificer, n the world
of the
36,000
syllables
of
and other
ti,
as
Keith
(1909:
207)
pointed
Upanisad
1.6,
TaittirfyaUpanisad
2.6;
further
Kudelska,
1995.
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by
analyses
even
try
to
gods
understood
the men as datta
'give', while the demons understood his same syllable da as dayad-
hvam 'be
repeats
significance
explanation
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Etymology
and
Magic
The thrice seven that go around, wearing all the shapes - let the
Lord
of
him,
he
their
powers
into
my body's [parts] (or: in my body) today (i.e., at the beginning of my
vedic
studies)'.
These
examples
from
by
Deshpande
1997:
33
f.).
33
Purana
(9.1.6-7;
gunza,
guna.
She
whose
own
own;
Vac was second to him. He reflected, 'Let me send forth this Vac. She will spread
forth,
pervading
all
this.'
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Johannes Bronkhorst
mary
names'
and
the
'primary
ounds'
peculations
are
not,
therefore,
tudy
them
in
any
Tantric
speculations
have
parallels
were based on the more general principle,not confined to language,
that similar
briefly
refersto
the
parallelism
between
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 174/518
was however worked
is
upon
their
language
respectable
supporters.
Plato's
dialogue,
i.e.,
the
person
of
Socrates
in
it,
initially
awgivers
names,
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 175/518
too
closely.
expressed
n
entirely
euphony
nd
have
distorted
anyone
thing
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'etymologies'.40
nteresting
languages
'fit'
their
respective
objects.
all his
names with his eye fixed uponthe absolute or ideal name, if he is to
be
an
authoritative
iver
embody
the
form
in
the
same
iron,
or
in
foreign
too: if
understand word and its
Socrates
arguments
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follows: If a
must do if theyareto be names atall? (422d-e). The answerproposed
by
sound
rho,
for
is an
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Etymology
and
Magic
this raises the questionhow it got there.The answer can only be 'by
custom'
or
'by
convention',
connect
the
primary
Indian
ety-
mologising
in
general,
several
important
look
upon
their
language
observation hatno one who is in need of words would
go
gram-
marian he way someonein need of a pot goes to a potterto haveone
made.41The idea of words
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 179/518
as we will
the
development
be ac-
origin
validity.
Theauthor
f
the
Cratylus,
n
theother
hand,
meaning.
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Etymology
and
Magic
Two directions are open to us. On the one hand, we can try
to understand emantic
that semantic
attempt
Eivind Kahrs' recent
say,
etymologies
are
part
of
them
medieval Kashmir.
of
presentation
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means: megha 'cloud') is of somethingreally existing such that one
can
say
[of
it]:
mehati
meaning
of
this
one says [of it]: 'it rains ' p. 162;my emphasis).Yaska,according o
Kahrs,
employs
a
genitive
the
established feature of
language
grammar,
n
particular,
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points out that to interpreta genitive as a substitutionalgenitive is
nothing
anything
obvious.
1.1.49
(sasthrsthdneyoga),
which
means,
in
B6htlingk's
the
genitive
in
Paiini's
grammar
sthinasasthr
firmly
rooted
in
the
usage
of
ordinary
Sanskrit
p.
234).
This,
and
only
this,
belong
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JohannesBronkhorst
thismeaningas well as all the otherones, but as aresultof sitra 1.1.49
only
this
meaning
remains.
following
discussion,
it
is
im-
portant
hundred
meanings,
or
as
many
hundredor more
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It is interesting, but also somewhat puzzling, that Kahrs seems
to
agree
with
in the case of aster
bhuh, where bhu itself is no obvious relational term, the relation
marked
by
the
genitive
say, namely
that the sthdna is not itself a sambandha and thus not something
directly conveyed by
genetive
is
part
of
the
Sanskrit
language
interpreted
in
such
a
way (my emphasis).
It should be clear that it is possible to have serious doubts with
regard
o
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has
the
following
remarks
(p.
278):
In
the
light
of
the
the
problem
Both in
been,
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magical
rites
to
this
question.
Hallpike
(1972:
284;
cited
in
Hallpike
1979:
157-58),
e.g., maintains that the Konso never refer to any kind of force or
supernatural
power
to
explain
[T]he
power
from
Spirit.
some
of
empirical
techniques
Azande there s
guess
at
the
manner
n
which
it
works....
They only know what the othersknow:thatthe soul of witchcraftgoes by night and
devours he soul of its victim.
Evans-Pritchard,
976:
31).
177
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to other activities:
is
being
the
spirits
to
go
and
set to work.The work is done by the agency of the spell, assistedby
the
accompanying
ritual,
and
performed
by
the
proper
magician.
The
spirits
stand
n
the
same
relation,
as
the
performer
does,
to
the
magical
force,
which
spirits.
'Black Art'
of the Malays seems to work by control of spirits ,according to
Endicott
them out. Yet the explanationsoffered by the performers n these
cases seem
completely inapplicable
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Etymology
and
Magic
179
mean that there are no similarities. We have seen that the Vedic
etymologies
refer
virtually
without
exception
to
a
mythical
reality,
and
thatsometimesa
myth
appears
o
(1972: 70),
from
many
basis
a
Wallis
(1972:
107)
observes:
linking
image
to
archetype,
manipulation
of
44Theurgy ook as its authoritative asis the ChaldeanOracleswhich date from the
mid-second
century
C.E.;
see
Johnston,
1997.
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 189/518
the deities
Forms t contains
123-124. Tr.Janowitz, 1991: 368-369. See also Shaw, 1995: 179 ff.
( Naming
he
Gods ).
180
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edge
of
long
Hellenistic
world,
t
appears,
place
magic
and
etymologizing
are
part.
Varro,
many
planetaryods;
Shaw,
1995:
185 .
181
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sympathy
s
possible
because
no
surprise
etymology
means
significant
whole,
original
'Ursprache',
recognize
[the]
distinction
[between
1597).
182
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Etymology
and
Magic
excite in the mind. And this originI believe occursnot merelyin the
primal
language,
but
also
in
languages
that
have
by
following
citation
(p.
63-64):
Wherever
ympatheticmagic
parts
to E.E. Evans-Pritchard,alls this analysis of magic Frazer's ingle most important
contributiono the
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 193/518
variably
without
Similarity
to act on each other
at a distance after
and
Contact
they
activities.
As
Evans-Pritchard
uts
it
Frazer's
contact,
are
continuallyaffecting
one
another;
55
Cp.
Douglas,
56
Tambiah,
1990:
51,
with
a
quotation
rom
Evans-Pritchard,
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 194/518
ing
almost
everything
lse,
1968:
37)
remarked,
similarly:
... Frazer's
principles...
did
thinkers
many
centuries
ater.58
ndeed,
recent
research
suggests
that
Frazer
may
give
ascribed
equally
ibid. n. 47:
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 195/518
sized: The
precisely
cognitive
response
to
images.
presence
of
images.
Once
again
it
is
possible
without
difficulty
to
transfer
his
ways
certainty
of
his
belief,
impute
less
of
for
something
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Etymology
and
Magic
day thinkers in this domain, implies for homeopathic magic that its
actors
A
parallelism
to Malinowski's views
they exploited simultaneously
what they assert in common with othersin theircommunity... Emotionand feeling
as
187
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 197/518
Johannes
Bronkhorst
and said it was bad science; Malinowski appreciated he force of the second
equation
and
said
that
magic
was
(e.g.,
Tambiah
1968,
1973)
d'accomplir
une action donnee. La magie a une efficacit6 sociale, elle peut dans certainscas
se
6voqu6
par
cette
formule.
188
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 198/518
Etymology
and
Magic
gerations, and neither can exclude the devices of the other. In other
words,
practitioners
of
magic
plausible,
and
Tambiah
presents
a
efficacy
of
communicative
acts. In both cases there is a mistake regarding objective reality.63And
in both cases this mistake finds its
origin
the
image
and
prototype':
images
encourage
he
elision,
and
nature,
rom
t
dynamismof their own. The reificationof process in particulars a notableexample
of
this
proclivity
of
mind...
For
an
attempt
o
provide
an
evolutionary
explanation
189
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JohannesBronkhorst
strongsides, has indeed not been able to exorcise the ghosts of Tylor
and Frazer.65
instrumental
iew
of
magic,
elsewhere
provides
genuine
ambivalence
han
simple
incon-
subject
matter,
emantic
etymologies.
magical
acts are believed to transformnature or the world of natural hings
and manifestations
of the two laws of
sympathetic
magic
as
observed
comparative
eligion
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 200/518
resemble,
even
though
between the words
xplicit
etymologies.
This
been
chided,
as
cussed?
Is
the
mantic
etymologies
are
not
performative
cts
see;
they
certainly
following
held belief.
There s
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 201/518
Johannes
Bronkhorst
other (again with some rare exceptions), and it may be difficult to
discern
in
each
particular
ase
why
certain
things
1998 J.G.Frazer and the CambridgeRitualists and the 'scientific' study of
religion.
Religion
Walther
von
Wartburg.
Edites
par
Jean-Pierre
Chambon
et
Georges
Liidi,
avec
la
collaboration
de
Hans-Martin
Gauger,
1991).
Pp.
121-134.
192
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 202/518
Wartburg.
Editds
par
Jean-
Pierre
Chambon
et
Georges
Lidi,
Journal
23,
1-14.
Bronkhorst,
ohannes
1984
Nirukta,
Unadi
Sfitra,
and
Press.
193
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 203/518
Wartburg.
Editds
par
Jean-
school.
5
parts.
Motilal
Banarsidass,
1978-79.
194
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 204/518
'Kratylos'.
Heidelberg:
Zeitschrift
fir
Philosophische
Forschung
36,
189-207.
Gonda,
Jan
1955 'The etymologies in the ancient Indian Br5hmanas. Lingua 5, 61-86.)
Reprint:
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 205/518
196 JohannesBronkhorst
Kippenberg,
Eds.
magicien'.
Aux
origines
de
la
notion
de
'magia
naturalis':
Platon, Plotin, Marsile Ficin Revue Philosophique de la France et de
l'ttranger
107,
283-92.
Hallpike,
C.R.
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 206/518
edition,
Kahrs,
Eivind
1983
Saksena
et
al.
Lucknow:
Akhila
Bharatlya
SamskrtaParisad.
Pp.
278-280.
197
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 207/518
Research
Institute.
198
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 208/518
burg.
Editds
par
des
pensee
1966. Indiana
History
of
Scientific
Thought.
CambridgeUniversity
Press.
Norman,
K.R.
1980
Four
tymologies
from
the
161.
(references
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 209/518
Inge
Wezler.
(Indol-
ogische
Lehrmaterialien,
de
Boccard.
(Publications
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 210/518
Schneider,
Eds.
Leipzig:
Otto
Harrassowitz.1954.
Pp.
575-583.
Scholem,
Gershom
1983
etymology
as
anthropology.
Cambridge
University
Press.
201
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 211/518
in
1871.)
London:
John
Murray.
202
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 212/518
Cambridge
tc.:
CambridgeUniversity
Press.
Pp.
95-163.
Waardenburg,acques
1986
Religionen
und
Religion.
Systematische
Einfiihrung
n
die
Religionswis-
senschaft.
Berlin
Routledge
and
Kegan
Paul;
Chicago:
The
University
of
Chicago
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 213/518
manner.
way
thatour
understanding
f
disci-
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 214/518
such
nomadism
entails,
my
goal
begin
this
discussion
that
they
lates theirown
complex identity
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 215/518
Ruk Ali 1997). In 0stberg's terms,they may be understoodas being
denied the
choice
of
identity
which
automatically
xcludes
a
complexity
which
I
personally
After
working
and
being
heavily
engaged
n
politics
for
manyyears,
I
started
my
historian,
all
this
programme
is no
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 216/518
I
somethingquite
different?
complexity,
however,
the
question
about
however,
terms
cherished
concept
of
interdisciplinary
studies.
Although
n
many
contexts
this
represents
concept
like
multi-disciplinary.
Falling
off
the
Edge?
When as a child I learntof a place in Norway actuallycalled Ver-
dens
Ende
like
looking
over
the
edge,
and
whetherI
could
fall
off,
tions on the impossibilityof existing between cultures I have also
realizedthat there is no actual
place
between
disciplines;
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 217/518
of
categorizing
and
a
way
of
thinking
beneficial
to
design
the
existence
East,
for
example,
the
way
much
researchhas
been
organized
has
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 218/518
ogy
existing training,
choice of data
ple, general anthropology
improve
day,
being
overwhelmed,
thropologist
Hylland
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 219/518
1993).
Perhaps
will alsoquestion o whatextent t makes sense to speakof disciplines
which meet
to eliminate the
prefer
academic
boundaries
glide
between
social
anthropology
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 220/518
easily
appear
o
again
process
of
introspectionproved
may
be
sensitive
to
members
of
certain
to be evaluated on its
own terms. This means that I allowed my experience of academic
nomadism o remainmuted.This must
on field data (1986-1997), but Coptic theological publications also constitute an
important
art.
211
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 221/518
multi-disciplinary
o
an
nterdisciplinary
pproach.
A
multi-disciplinarypproach
an-
thropologists,
constructing
he
ensuing
ext,
one
com-
o
check
one's
first
observations
ibid).
However,
uch
a
between
nthropology
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 222/518
lic discourseon
Muslim women.3
thesis is
passing
the honourable academic rhetoric seems to spin around the need
for
interdisciplinary
tudies
and
research,
who has
3The full title of this lecture was:Weepingfor the Muslim Cinderellas.A lament
of tearsshed
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 223/518
us
acutely
aware
of
understand,
hilethose
n
thehumanities
eemnotto
havediscovered
yet
a
boundarymay
become
stronger
hrough
ncreasing
ontact.
n
my
214
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 224/518
of
changing
very
rapidly;
both
anthropologists
andhistoriansof
religion
difference
between
the
two;
while
historians
of
religions
not
only
living
religion
and,
not
least,
(ibid:
24).4
Fieldwork,
4
In this context texts means both sacred texts and other kinds of religious texts,
such
as,
for
example,
prayers,
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 225/518
longer
complexity
of
the
discipline.
On the other side of the hill, anthropologistshave to a greaterex-
tent
acknowledged
study
not
in-depth
analysis
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 226/518
contextualize,
or
illustration
of
men. As in other
have
differentiated
between
naturally
there
is
have evaluatedbelievers
because
texts
represent
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 227/518
same
scriptures
as
ulama,
hey
resentment
owards
ufism
may,
or
example,
has
created
alse
dis-
tinctions
n
these n
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 228/518
AcademicNomadism
sider certaintexts as the basis for trueIslam of course makes those
Muslims
categorized
the
religious
lower
classes,
really
lize
thetrue
Islam ,
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 229/518
represent
true
Islam ;
the
disciplines
support
of
versa.
Thus,
may appear
line with dominant
indirectly
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 230/518
between
anthropology
and
history
of
religion.
Frequently
one
may
find
approaches
wandering
strategic
avoidance
and
develop
a
greateropenness
tacitness.
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 231/518
Ernst,
Ruud,
Inger
Marie
Abo,
Finland.
222
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 232/518
Academic Nomadism
Thesis
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 233/518
BOOK REVIEWS
Apocalyptic
Violence,
York:
Henry
Holt
1999
(374
p.)
ISBN
complete
casualties
(some
seriously
injured),
he
apocalypticoperation
Among
them
was
a
highly
educatedheart
surgeon
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 234/518
pluralism.
The
question
authority?
Lifton's
argumentation
spirallingpsycho-dynamic
relationship
already
strong
and
superior
pharmacy,
elling
fraud,
Age
on,
Nostradamus's
writings,
of which
over four hundrededitionswere published n Japan n the 1980s and 1990s,
became an
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 235/518
Book reviews
with the
Dalai Lama
(a
signalise
proving
that
according
to
the
programmes.
In
great
detail,
the
Final
Judgement
waves
to
smaller,
but
wealthy
minds.
fantasies back to the
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 236/518
psychological speculations
on the
change
the
psychological
criminality.
the
History
of
Religions,
84
he
problem
of the definitionof religionnot only in the light of the voluminous iterature
on the
in
psychological speculations
on the
change
the
psychological
criminality.
the
History
of
Religions,
84
he
problem
of the definitionof religionnot only in the light of the voluminous iterature
on the
in
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 237/518
psychological speculations
on the
change
the
psychological
criminality.
the
History
of
Religions,
84
he
problem
of the definitionof religionnot only in the light of the voluminous iterature
on the
in
psychological speculations
on the
change
the
psychological
criminality.
the
History
of
Religions,
84
he
problem
of the definitionof religionnot only in the light of the voluminous iterature
on the
in
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 238/518
a historyof the meaningand use of the conceptof religionandfocus special
attentionon the
use in theWest
Definition
of
will fromnow on have to work at the level of
observable
particularities,
and that the resultingdefinitionwith which it worked, therefore,was not a
neutral
analytical
ool.
228
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 239/518
Book reviews
The papers in Part II argue for more limited, pragmaticuses of the
definitionof
'religion.'
Defining
Religion
Platvoet
certainly
further
n
arguing
that
(stereophonic)
229
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 240/518
Book reviews
thinking(which he calls articulation )hatwill allow for the resolution of
problems
study
and
promotes
a
flexible,
but
rational
research
agenda
(p.
283),
however,
appears
scientific
study
of
religion,
non-essentialist,
etic
definition
of
'religions'
(p.
328).
The
papers
in
particular
socio-cultural
contexts
(p.
364),
complements
arguesagainst
the
possibility
of
a
general
Religion
does
the
same,but in a morescientificvein, and so complements he more traditional
scientific/theoretical oncerns
Epilogue
by
attempt
to integratethe various sciences of religions is not possible. He therefore
advocates a
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 241/518
Book reviewsook reviews
defining 'religion' and 'religions'as the core concepts of the Science(s) of
Religion(s) (p.
that allows
-
In
defining 'religion' and 'religions'as the core concepts of the Science(s) of
Religion(s) (p.
that allows
-
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 242/518
Book reviewsook reviews
defining 'religion' and 'religions'as the core concepts of the Science(s) of
Religion(s) (p.
that allows
-
In
defining 'religion' and 'religions'as the core concepts of the Science(s) of
Religion(s) (p.
that allows
-
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 243/518
Focusing mainly
ignored throughout
but
a
few - to make its point thatprotestant heosophy is a way to the spiritual
centerof all
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 244/518
the vivid
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 245/518
Jacob
N.
Kinnard,
The
Polyvalent
Wendi
L
Adamek,
Robes
Purple
and
Gold:
Transmissionof
the
Robe
in
the
Lidaifabaoji
Alan
L.
Miller,
Spiritual
Accomplishment
by
Misdirection:
Some
Upaya
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 246/518
Publications received
Mircea
Eliade
2000,
430
p.,
?50.00,
ISBN
0-7546
1501
4
(cloth).
Reynolds, Frank E. and Jason A. Carbine(Eds.), The Life of Buddhism
-Berkeley,
Los
Angeles,
London,
The
University
of
California
Press,
2000,230
p.,
myth
as
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 247/518
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 248/518
Contents,
MLAInternational
Bibliography
of
Books
and
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 249/518
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 250/518
general
areconnected.
his
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 251/518
just
another
above-average
cumenical
grand
universalistattitudes
comparison
and
generalization.2
Against
detailed
empirical
studies
comparative
tudies
are always bound to get something wrong, to be too general and
superficial.
n
that
sense
the
critique
rom
particularists
nd
empiricists
is
justified,
that the "...
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 252/518
Jeppe Sinding
categories,
hich
make
knowledge
ossible,
re
historical
nd
notuniversal
epresents
a
significant
orrective
o
Kant's
ritical
hilosophy
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 253/518
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 254/518
the
theories
we
have
and
242
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 255/518
compelling
cognitive
power
argument
boutor
or "ultimate
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 256/518
phenomena
physiological, biological
affects
the
issue
of
universals,
or
they
may
"exist"
"literature"
r
"text")
rrespective
of
what
the
subject
matter
may
sciences,
the
problems
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 257/518
what
they
are
(i.e.
call them.
very simple point
non-physical.
a
good
many
cultures,
"religion"
s
one
example
with
which
the nature
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 258/518
Jeppe Sinding
as
a
metaphysical
he
analysis
hould
end.
arguments
reduction o a social level produces"social universals" uchas relations between so-
cial
types
and
religions.
Consider,
.g.,
the
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 259/518
programme
property
he
thing
has 'in itself' belong to the same circle of ideas, andit is time to admitthat whatthe
circle encloses
is worthless
"religion"
because
there
s
none
such
"in
itself"
are
putting
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 260/518
critique
of
concept
forma-
tion,
generalization
and
comparison
of
David
Seargent's
sugges-
tion to this effect. He notes that,"... talk of propertiesandrelationsas 'ways' does
not
derogate
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 261/518
things
the
powers
and
practices
religion
is
the
creation
-
http://slidepdf.com/reader/full/nvmen-vol-48-2-pdf 262/518
deas
about
hings.20
study
of
religion
common
observationbout
human
ognition
hathumans
rdinarily
perate
n
seems that the
does
vary
between
apply
understanding
he
physical
n
understanding
he
phenomena
they
haveabout
them.21