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Arilso Silva De Oliveira Ai Dologia Dos I UIVERSIDADE DE SÃO PAULO FACULDADE DE FILOSOFIA, LETRAS E CIÊCIAS HUMAAS PROGRAMA DE PÓS-GRADUAÇÃO EM HISTÓRIA ARILSO SILVA DE OLIVEIRA A IDOLOGIA DOS MLECCHAS A Índia entre orientalismos opostos: a indofobia franco-britânica e a indomania transeuropeia alemã VERSÃO CORRIGIDA SÃO PAULO 2011 I UIVERSIDADE DE SÃO PAULO FACULDADE DE FILOSOFIA, LETRAS E CIÊCIAS HUMAAS PROGRAMA DE PÓS-GRADUAÇÃO EM HISTÓRIA ARILSO SILVA DE OLIVEIRA A IDOLOGIA DOS MLECCHAS A Índia entre orientalismos opostos: a indofobia franco-britânica e a indomania transeuropeia alemã VERSÃO CORRIGIDA Tese apresentada ao Programa de Pós- graduação em História Social da Universidade de São Paulo, com vistas à obtenção do título de Doutor, sob a orientação da Profª. Drª. Sara Albieri. De Acordo: _____________________________ Profª. Drª. Sara Albieri SÃO PAULO 2011 II Nome: OLIVEIRA, Arilson Silva de Título: A Indologia dos Mlecchas. A Índia entre orientalismos opostos: a indofobia franco-britânica e a indomania transeuropeia alemã. Tese apresentada ao Programa de Pós-graduação em História Social da Universidade de São Paulo, com vistas à obtenção do título de Doutor, sob a orientação da Profª. Drª. Sara Albieri. Aprovada em: 27 / 09 / 2011 Banca Examinadora: Prof(a). Dr(a). ___________________________________Instituição: ______________ Julgamento: ___________ Assinatura: ______________ Prof(a). Dr(a). ___________________________________Instituição: ______________ Julgamento: ___________ Assinatura: ______________ Prof(a). Dr(a). ___________________________________Instituição: ______________ Julgamento: ___________ Assinatura: ______________ Prof(a). Dr(a). ___________________________________Instituição: ______________ Julgamento: ___________ Assinatura: ______________ III RESUMO OLIVEIRA, Arilson Silva de. A Indologia dos Mlecchas. A Índia entre orientalismos opostos: a indofobia franco-britânica e a indomania transeuropeia alemã. 436 f. Tese (Doutorado) - Faculdade de Filosofia, Letras e Ciências Humanas, Universidade de São Paulo, São Paulo, 2011. Da posição de vanguarda intelectual orientalista se eximiram, em parte, aqueles intelectuais na modernidade ocidental que de fato ficaram profundamente envolvidos com a filosofia oriental (em especial, indiana), inegavelmente com maior ênfase entre os alemães. Tal olhar filosófico manteve-se quase que absolutamente à parte das justificativas exploratórias imperialistas, tão atraentes às mentes inglesas e francesas, os orientalistas de Said, e tão exploradas pelos ditames literários e orientalistas apresentados por ele. Assim sendo, confirmamos e discordamos ao mesmo tempo do autor de Orientalismo em um ponto fundamental: a Alemanha possui orientalismos opostos. Um, calcado especificamente nos vasos comunicantes de ingleses e franceses, que confirma a tese do Said; outro, sob o olhar particular de Nietzsche e Weber, dentre outros, contrapõe-se ao orientalismo imperialista. Diante desta premissa, tratamos do pioneirismo de nações movidas pela estratégia de conhecer para invadir ou decifrar para dominar, eis a Inglaterra e a França, e em seguida buscamos a ocorrência de um entendimento intelectual frutífero e amplo, no tocante ao contato ou transmissão de ideias ocorridas no século XIX e início do XX, entre os assim chamados Oriente indiano e o Ocidente alemão. Palavras-chave: Said; Orientalismo; Franco-Britânico; Max Weber; Nietzsche; IV ABSTRACT OLIVEIRA, Arilson Silva de. The Indology of Mlecchas. India between Orientalisms: the French-Britain Indophobia and the German Transeuropean indomania. 436 f. Tese (Doutorado) - Faculdade de Filosofia, Letras e Ciências Humanas, Universidade de São Paulo, São Paulo, 2011. Those intellectuals who, in Western modernity, were able to escape from the Orientalist intellectual vanguard position are the ones that were actually profoundly involved with Eastern philosophy (specially the Indian one), and undoubtedly that was emphasized among the Germans. This philosophical apprehension remained almost entirely apart from the exploratory imperialist justifications, so attractive to the English and French minds, to Said’s orientalists, and so exploited by the literary and Orientalist determinations indicated by him. Therefore, we confirm and disagree simultaneously with the author of Orientalism when it comes to a fundamental point: Germany has contrasting Orientalisms one, rooted specifically on the communicating veins from the English and the French, which confirms Said’s thesis; the other, under the gaze of Nietzsche and Weber, among others, opposes to the imperialist Orientalism. From this premise, we have treated the pioneerism of nations moved by the strategy to know in order to invade or codify to dominate: that is England and France. Then, we searched for the occurrence of a fruitful and broad intellectual understanding in terms of the contact and transmission of ideas that took place in the nineteenth and early twentieth centuries, among the so-called Indian East and Western Germany. Key-words: Said; Orientalism; Franco-British; Max Weber; Nietzsche; V AGRADECIMETOS Especialmente e com sentimento de dádiva e gratidão, à minha mestra Profª. Drª. Sara Albieri, a qual, com sua paciência, dedicação e observações sempre pertinentes e doutas, me contagiou com sua admiração pela História Intelectual e que sempre me inspirará a ser um melhor pensador. Às docentes Profª. Drª. Leila Hernandez e Profª. Drª. Raquel Glezer, por suas orientações metodológicas e historiográficas. Aos docentes Prof. Dr. André Bueno (FAFIUV) e Prof. Dr. Markus Weininger (UFSC), por suas significativas contribuições indológicas e agradáveis companhias. Aos docentes Prof. Dr. Roberto Bolzani Filho (Filosofia – USP), Prof. Dr. Silas Guerriero (PUC-SP) e Prof. Dr. Sérgio da Mata (UFOP), por suas observações, diálogos e contribuições gerais. Bem como ao LEA (Laboratório de Estudos da Ásia – USP) e ao Prof. Dr. Angelo Segrillo, pelos diálogos e oportunidades conexas. A todos os docentes da FFLCH, em especial do curso de História, da Universidade de São Paulo que, de uma forma ou de outra, contribuíram para a minha formação intelectual desde a graduação. À doutoranda e consorte Gisele Oliveira (UNESP/Assis), por sua preciosa companhia e observações indológicas que, com o passar do tempo, ficam mais intensas. À FAPESP, pela bolsa indispensável e a todos os parentes. Agradeço também, pelo incentivo, aos amigos e colegas uspianos de vocação intelectiva que me acompanharam e me inquietaram a todo instante e aos ditirâmbicos musicais que sintonizaram as minhas longas noites ao meu sacerdócio cognitivo. VI DEDICADO Ao Indólogo Prof. Ph.D. Howard Jay Resnick (University of Florida) VII OTAÇÕES SOBRE A TRASCRIÇÃO SÂSCRITA A palavra “sânscrito” (saàskåta) etimologicamente significa “purificado” e é formada pela raiz kå (“fazer”) mais o prefixo saà (“perfeito”). Todas as literaturas védicas e brahmânicas são escritas em sânscrito – parte dessa literatura será referida nessa obra. Através dos séculos, a língua sânscrita tem sido apresentada sob a convenção de inúmeros alfabetos, todavia, o modo mais utilizado em toda a Índia é o devanägaré que, literalmente, significa “escrita usada nas cidades dos Deuses”. O alfabeto devanägaré consiste em 48 caracteres, 13 vogais e 35 consoantes. Antigos gramáticos sanscritistas, como Päëini no século V a.C.,1 organizaram este alfabeto de acordo com princípios linguísticos práticos, e essa ordem tem sido utilizada por sanscritistas modernos. O sistema de transliteração do devanägaré para o alfabeto latino utilizado nessa obra segue a Convenção de Genebra de 1949. Todas as palavras em sânscrito estão em itálico e sob a fonte balaram – uma fonte aceita internacionalmente e que segue a Convenção de Genebra. Algumas regras básicas para um mínimo entendimento: 3 No sânscrito não se faz normalmente o plural com “s”, no entanto, aqui, para efeito de uma melhor e mais dinâmica leitura, o utilizaremos; 4 A única pontuação é o ponto, representado por um traço vertical no fim da frase e do parágrafo, por dois traços; 5 Quando ocorre a fusão de letras iguais (ä, é, ü) aparece o sinal diacrítico (macron); 6 Terminadas em “a” as palavras geralmente são masculinas, terminadas em “é” geralmente são femininas e terminadas em “n”, neutras; 7 “h” é aspirado, como em holy (inglês); 8 “ç” soa como o ch em chá; 9 “g” tem som gutural, como em garganta; 10 “r” sempre soa como r em parada, nunca como em rato; 11 “c” soa como o tch em tchê; 12 “ä” é som longo, como em arte; 13 “e” é som fechado, como em cedo; 14 “o” é som fechado, como em iodo; 15 “j” soa como o dj em Djalma; 16 “s” soa como o ss em pássaro; 17 Não existem as letras nem o som de “z”, “f” e “q”. 1 AIYAR, C. Ramaswami (2000). “An Introduction to Hinduism”. In: The Gazetteer of India, vol. I. Delhi: Publications Division Government of India. VIII SUMÁRIO 1. INTRODUÇÃO. Indologia e Orientalismo: dois conceitos, duas medidas...........................1 1.1 Indologia 1.2 Orientalismo: Said e o Oriente como invenção do Ocidente 2. CAPÍTULO I. A Senda das Ideias da Índia Antiga à Germânia............................................8 2.1 As Ideias Indianas 2.2 O Contato Entre as Ideias da Índia e as do Ocidente 2.4 A Grécia Como Fonte Indológica Para a Europa medieval 2.5 A Índia Fabular Entre os Europeus Medievais 2.6 A Índia entre Invasores: árabes, portugueses e os piratas vestidos de sacerdotes (as tarântulas) 3. CAPÍTULO II. A Indofobia Franco-Britânica......................................................................55 3.1 As Ideias Literárias Indianas
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