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- Dec 5, 2018srivats,i found your differentiation of hindu and christian monasticism too absolute, though I appreciate your general broadness of approach here. The vita contemplativa as formalised in Benedictinism and its offshoots in the West and other forms in the Eest, Ireland, etc, cannot be put as "expiative" rather than contemplative. One joins such an order to seek God, to whom Benedict describes and prescribes his rule as a "straight course", for those who can keep to it. The purgatorial element is mere preliminary and not as such concerned with positive sins, a term we have inherited from Judaism, the Greek term for it, hamartia. simply means missing the target, i.e. not on the straight course. similarly, if in reverse, it is taught that the honourable good, as applied to ethics or right living, is put in classical theology as a courtesy title. Virtue namely is honourable as leading to the one substantial good, being truth or beauty in unity which is alone the good.expiation is just a somewhat legalist, hence derivative notion often used in vain attempts to explain the atonement or the sense in which the main voluntary death of the founder reckoned divine can be called a sacrifice as fulfilling the old sacrificial practices. He himself jusst cqlled it "going to the father", cf. Hegel, death is entry into spirit, It has had an attraction in religious psychology and praxis, whether active or passive ("I take this for my sins", etc.) but it is not the essence of Christian monasticism specifically, is indeed rather "active". Therese of Lisieux, perhaps still the modern saint, had some trouble with her sisters in religion over this. "If you want God's justice you will get God's justice", she said to them. Her life and teaching, incidentally, led von Balthasar, in his book on her, to write of a supersession of the contemplative ideal by one of active love. I suspect error here, typically Jesuit in a way, as I am sure many of that august body would agree. She was a great, so to say natural contemplative, quite free of attitude, and that in itself means Love as a variety of thinking (EL 159).Well there you are, warts and all.Stephen Theron.From: hegel@yahoogroups.com <hegel@yahoogroups.com> on behalf of R Srivatsan r.srivats@... [hegel] <hegel@yahoogroups.com>
Sent: 02 December 2018 05:40
To: hegel@yahoogroups.com
Subject: Re: [hegel] Some thoughts on Jean WahlHowever, broadly speaking in Hindu culture, since the Varna (caste) system and the idea of rebirth does involve getting rid of the cycle of rebirth as human, there is an element of the after-life that is yearned for as better than the one lived.But again, the process of gaining release (moksha) from the cycle of rebirth involves caste duties and rituals that do not resemble the Commandments or Christian brotherhood.SrivatsOn Sun, Dec 2, 2018 at 10:07 AM R Srivatsan <r.srivats@...> wrote:PaulThe inexact translation for the term 'monastery' in Hinduism is 'Ashram' See Wikipedia Ashram.Ashrams have been referred to in the Mahabharata and the Ramayana and are likely to be at least 2000 years old.However Hindu forms of asceticism are not based on remorse or on punitive self-purification. They are also not based on the concept an expiation of a sin (usually). They are self-purification -- becoming better than one is -- through ascetic ritual. They also have a connotation of education since princes and warriors in Hindu epic and mythology are usually shown as learning their warcraft in the Ashrams of the warrior saints.Hence I would argue that the unhappy consciousness is not resident in the Ashram in the way in which it resides in Christian monastic culture.
SrivatsSrivats,Since you know Hinduism first-hand as well as academically, are you willing to opine about how old the Monastic aspect of Hinduism might be?All best,--Paul-----------------------------------------------------------------------------------------On Friday, November 30, 2018, 8:12:33 PM CST, R Srivatsan r.srivats@gmail..com [hegel] <hegel@yahoogroups.com> wrote:
I would here follow Crites broad suggestion (despite what I imperfectly remember he says in the section on the Unhappy Consciousness). That these 'waystations' are to be seen as 'primitives' in a technical sense (not historical, and I am not able to recollect what discipline I am borrowing the term primitive in this sense from). That is they are spectral frameworks or skeletons of ways of constituting the subject and object in various historical period. So the unhappy consciousness is such a constitution of the whole -- a particular way of falling apart of the subject and object, where all good (peace, happiness, justice, perfection) falls on the side of the unreachable, pined for object. There are so many instantiations -- Christianity (some forms), Communism as a goal, anti-colonial consciousness in India in the nineteenth and twentieth centuries. All of them have the broad form of religion -- an absence that is sought in the other that is effectively located as unreachable.Srivats--R Srivatsan
Anveshi Research Centre for Women's Studies
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--R Srivatsan
Anveshi Research Centre for Women's Studies
2-2-18/2/A Durgabai Deshmukh Colony
Hyderabad 500 007
Office Phone: +91 40 27423690
Mobile: +91 94404 80762, +91 77027 11656
Home Phone +91 40 2773 5193
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