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Buddhist” Reading of Shakespeare
UNIWERSYTET ZIELONOGÓRSKI IN GREMIUM 14/2020 Studia nad Historią, Kulturą i Polityką DOI 10.34768/ig.vi14.301 ISSN 1899-2722 s. 193-205 Antonio Salvati Universitá degli Studi della Campania „Luigi Vanvitelli” ORCID: 0000-0002-4982-3409 GIUSEPPE DE LORENZO AND HIS “BUDDHIST” READING OF SHAKESPEARE The road to overcoming pain lies in pain itself The following assumption is one of the pivotal points of Giuseppe De Lorenzo’s reflection on pain: “Solamente l’umanità può attingere dalla visione del dolore la forza per redimersi dal circolo dalla vita”,1 as he wrote in the first edition (1904) of India e Buddhismo antico in affinity with Hölderlin’s verses: “Nah ist/Und schwer zu fassen der Gott./Wo aber Gefahr ist, wächst/Das Rettende auch”,2 and anticipating Giuseppe Rensi who wrote in 1937 in his Frammenti: “La natura dell’universo la conosce non l’uomo sano, ricco, fortunato, felice, ma l’uomo percorso dalle malattie, dalle sventure, dalla povertà, dalle persecuzioni. Solo costui sa veramente che cos’è il mondo. Solo egli lo vede. Solo a lui i dolori che subisce danno la vista”.3 If pain really is this anexperience in which man questions himself and acquires the wisdom to free himself from the state of suffering it is clear why suffering “seems to be particularly essential to the nature of man […] Suffering seems to belong to man’s 1 “Only humanity can draw the strength to redeem itself from the circle of life through the vision of pain”. Giuseppe De Lorenzo (Lagonegro 1871-Naples 1957) was a geologist, a translator of Buddhist texts and Schopenhauer, and a great reader of Shakespeare, Byron and Leopardi. -
P. Vasundhara Rao.Cdr
ORIGINAL ARTICLE ISSN:-2231-5063 Golden Research Thoughts P. Vasundhara Rao Abstract:- Literature reflects the thinking and beliefs of the concerned folk. Some German writers came in contact with Ancient Indian Literature. They were influenced by the Indian Philosophy, especially, Buddhism. German Philosopher Arther Schopenhauer, was very much influenced by the Philosophy of Buddhism. He made the ancient Indian Literature accessible to the German people. Many other authors and philosophers were influenced by Schopenhauer. The famous German Indologist, Friedrich Max Muller has also done a great work, as far as the contact between India and Germany is concerned. He has translated “Sacred Books of the East”. INDIAN PHILOSOPHY IN GERMAN WRITINGS Some other German authors were also influenced by Indian Philosophy, the traces of which can be found in their writings. Paul Deussen was a great scholar of Sanskrit. He wrote “Allgemeine Geschichte der Philosophie (General History of the Philosophy). Friedrich Nieztsche studied works of Schopenhauer in detail. He is one of the first existentialist Philosophers. Karl Eugen Neuman was the first who translated texts from Pali into German. Hermann Hesse was also influenced by Buddhism. His famous novel Siddhartha is set in India. It is about the spiritual journey of a man (Siddhartha) during the time of Gautam Buddha. Indology is today a subject in 13 Universities in Germany. Keywords: Indian Philosophy, Germany, Indology, translation, Buddhism, Upanishads.specialization. www.aygrt.isrj.org INDIAN PHILOSOPHY IN GERMAN WRITINGS INTRODUCTION Learning a new language opens the doors of a different culture, of the philosophy and thinking of that particular society. How true it is in case of Indian philosophy having traveled to Germany years ago. -
Scattered Thoughts on Trauma and Memory*
Scattered thoughts on trauma and memory* ** Paolo Giuganino Abstract. This paper examines, from a personal and clinician's perspective, the interrelation between trauma and memory. The author recalls his autobiographical memories and experiences on this two concepts by linking them to other authors thoughts. On the theme of trauma, the author underlines how the Holocaust- Shoah has been the trauma par excellence of the twentieth century by quoting several writing starting from Rudolf Höss’s memoirs, Nazi lieutenant colonel of Auschwitz, to the same book’s foreword written by Primo Levi, as well as many other authors such as Vasilij Grossman and Amos Oz. The author stresses the distortion of German language operated by Nazism and highlights the role played by the occult, mythological and mystical traditions in structuring the Third Reich,particularly in the SS organization system and pursuit for a pure “Aryan race”. Moreover, the author highlights how Ferenczi's contributions added to the developments of the concept of trauma through Luis Martin-Cabré exploration and detailed study of the author’s psychoanalytic thought. Keywords: Trauma, memory, testimony, Holocaust, Shoah, survivors, state violence, forgiveness, Höss, Primo Levi, Karl Jaspers, Martin Heidegger, Vasilij Grossman, Amos Oz, Ferenczi, Freud, Luis-Martin Cabré. In memory of Gino Giuganino (1913-1949). A mountaineer and partisan from Turin. A righteous of the Italian Jewish community and honoured with a gold medal for having helped many victims of persecution to cross over into Switzerland saving them from certain death. To the Stuck N. 174517, i.e. Primo Levi To: «Paola Pakitz / Cantante de Operetta / Fja de Arone / De el ghetto de Cracovia /Fatta savon / Per ordine del Fuhrer / Morta a Mauthausen» (Carolus L. -
Siddhartha's Smile: Schopenhauer, Hesse, Nietzsche
Bard College Bard Digital Commons Senior Projects Fall 2015 Bard Undergraduate Senior Projects Fall 2015 Siddhartha's Smile: Schopenhauer, Hesse, Nietzsche Benjamin Dillon Schluter Bard College, [email protected] Follow this and additional works at: https://digitalcommons.bard.edu/senproj_f2015 Part of the Continental Philosophy Commons, and the German Literature Commons This work is licensed under a Creative Commons Attribution-Noncommercial-No Derivative Works 4.0 License. Recommended Citation Schluter, Benjamin Dillon, "Siddhartha's Smile: Schopenhauer, Hesse, Nietzsche" (2015). Senior Projects Fall 2015. 42. https://digitalcommons.bard.edu/senproj_f2015/42 This Open Access work is protected by copyright and/or related rights. It has been provided to you by Bard College's Stevenson Library with permission from the rights-holder(s). You are free to use this work in any way that is permitted by the copyright and related rights. For other uses you need to obtain permission from the rights- holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/or on the work itself. For more information, please contact [email protected]. Siddhartha’s Smile: Schopenhauer, Hesse, Nietzsche Senior Project Submitted to The Division of Social Studies and The Division of Languages and Literature of Bard College by Benjamin Dillon Schluter Annandale-on-Hudson, New York December 2015 Acknowledgments Mom: This work grew out of our conversations and is dedicated to you. Thank you for being the Nietzsche, or at least the Eckhart Tolle, to my ‘Schopenschluter.’ Dad: You footed the bill and never batted an eyelash about it. May this work show you my appreciation, or maybe just that I took it all seriously. -
Japanese Buddhism in Austria
Journal of Religion in Japan 10 (2021) 222–242 brill.com/jrj Japanese Buddhism in Austria Lukas Pokorny | orcid: 0000-0002-3498-0612 University of Vienna, Vienna, Austria [email protected] Abstract Drawing on archival research and interview data, this paper discusses the historical development as well as the present configuration of the Japanese Buddhist panorama in Austria, which includes Zen, Pure Land, and Nichiren Buddhism. It traces the early beginnings, highlights the key stages and activities in the expansion process, and sheds light on both denominational complexity and international entanglement. Fifteen years before any other European country (Portugal in 1998; Italy in 2000), Austria for- mally acknowledged Buddhism as a legally recognised religious society in 1983. Hence, the paper also explores the larger organisational context of the Österreichische Bud- dhistische Religionsgesellschaft (Austrian Buddhist Religious Society) with a focus on its Japanese Buddhist actors. Additionally, it briefly outlines the non-Buddhist Japanese religious landscape in Austria. Keywords Japanese Buddhism – Austria – Zen – Nichirenism – Pure Land Buddhism 1 A Brief Historical Panorama The humble beginnings of Buddhism in Austria go back to Vienna-based Karl Eugen Neumann (1865–1915), who, inspired by his readings of Arthur Schopen- hauer (1788–1860), like many others after him, turned to Buddhism in 1884. A trained Indologist with a doctoral degree from the University of Leipzig (1891), his translations from the Pāli Canon posthumously gained seminal sta- tus within the nascent Austrian Buddhist community over the next decades. His knowledge of (Indian) Mahāyāna thought was sparse and his assessment thereof was polemically negative (Hecker 1986: 109–111). -
The Looping Journey of Buddhism: from India to India
Imperial Journal of Interdisciplinary Research (IJIR) Vol-2, Issue-9, 2016 ISSN: 2454-1362, http://www.onlinejournal.in The Looping Journey of Buddhism: From India To India Jyoti Gajbhiye Former Lecturer in Yashwant Rao Chawhan Open University. Abstract: This research paper aims to show how were situated along the Indus valley in Punjab and Buddhism rose and fell in India, with India Sindh. retaining its unique position as the country of birth Around 2000 BC, the Aarya travelers and invaders for Buddhism. The paper refers to the notion that came to India. The native people who were the native people of India were primarily Buddhist. Dravidian, were systematically subdued and It also examines how Buddhism was affected by defeated. various socio-religious factors. It follows how They made their own culture called “vedik Buddhism had spread all over the world and again Sanskriti”. Their beliefs lay in elements such Yajna came back to India with the efforts of many social (sacred fire) and other such rituals. During workers, monks, scholars, travelers, kings and Buddha’s time there were two cultures “Shraman religious figures combined. It examines the Sanskriti” and “vedik Sanskriti”. Shraman Sanskrit contribution of monuments, how various texts and was developed by “Sindhu Sanskriti” which their translations acted as catalysts; and the believes In hard work, equality and peace. contribution of European Indologists towards Archaeological surveys and excavations produced spreading Buddhism in Western countries. The many pieces of evidence that prove that the original major question the paper tackles is how and why natives of India are Buddhist. Referring to an Buddhism ebbed away from India, and also what article from Gail Omvedt’s book “Buddhism in we can learn from the way it came back. -
I Sofia Bach 28 May 2020 Hermann Hesse's Orient: Western Crisis and Eastern Redemption a Thesis Submitted to Fulfil Requireme
i Sofia Bach 28 May 2020 Hermann Hesse’s Orient: Western Crisis and Eastern Redemption A thesis submitted to fulfil requirements for the degree of Master of Philosophy Under the supervision of: Professor Peter Morgan Faculty of Arts and Social Sciences Department of European Studies School of Languages and Cultures The University of Sydney i Statement of originality This is to certify that to the best of my knowledge, the content of this thesis is my own work. This thesis has not been submitted for any degree or other purposes. I certify that the intellectual content of this thesis is the product of my own work and that all the assistance received in preparing this thesis and sources have been acknowledged. Translations by Sofia Bach unless otherwise indicated. ii Abstract The German-born Nobel-Laureate author Hermann Hesse enjoyed three major waves of popularity in the twentieth century. The first surge in reception took place in the Weimar Republic following the Great War. The second, arose mostly in Germany during the period of Nazi rule and just after the Second World War. Finally, the third surge happened in the 1960s and 1970s, when Hesse reached a large readership at the time of the American Counterculture movement. In all these receptions, Hesse’s novels were seen as guides to help navigate crises in western civilisation. The resolutions offered in Hesse’s novels, particularly Demian, Siddhartha, Steppenwolf and The Indian Life (the appendix to The Glass Bead Game) are either anchored in a narrative Orient, or influenced by Vendānta and Buddhist philosophies. -
Read Article
ISSN 1076-9005 Volume 4 1997: 170-174 Publication date: 14 February 1997 Forschungsprojekt Buddhistischer Modernismus: Forschungsberichte. Ed.Detlef Kantowsky. Universitaet Konstanz, Arbeitsbereich Entwicklungslaender und interkultureller Vergleich, Konstanz 19901996 Reviews (cont.). Reviewed by Oliver Freiberger Lehrstuhl für Religionswissenschaft, Universität Bayreuth, Germany Online email:[email protected] © 1997 Oliver Freiberger JBE JBE Copyright Notice Digital copies of this work may be made and distributed provided no charge is made and no alteration is made to the content. Reproduction in any other format with the exception of a single copy for private study requires the written permission of the editors. All en- quiries to [email protected]. he series under review was founded by Prof. Detlef Kantowsky (Dept. of Sociology, University of Konstanz, Germany) in 1990. Until now, thirteen volumes of this series have been published; the fourteenth Tis in preparation. Generally speaking, it is evident that almost all of the volumes contain highly valuable materials and documents on the develop- ment of Buddhism in Germany to the present time. The heterogeneous char- acter of the series as a whole, however, makes it necessary to consider and classify the contributions in detail. If, as in many publications on (not only) contemporary Buddhism, the authors themselves are declared Buddhists, the critical reader has to decide in every single case whether he or she should take the actual book as a scientific study on contemporary Buddhism or as an expression of contem- porary Buddhism itself. The title, Buddhistischer Modernismus (Buddhist modernism, a term introduced by Heinz Bechert in his Buddhismus, Staat und Gesellschaft, vol. -
Introduction
INTRODUCTION The Therīgāthā is an anthology of poems by and about the first Buddhist women. These women were therīs, “senior ones,” among ordained Buddhist women, and they bore that epithet because of their religious achievements. The therīs in the Therīgāthā are enlightened women and most of the poems (gāthā) in the anthology are the songs of their ex- periences. Dhammapala, the sixth-century Buddhist com- mentator on the Therīgāthā, calls the therīs’ poems udāna, “inspired utterances,” and by doing so, he associated the Therīgāthā with a venerable Buddhist speech genre. For Dhammapala, the characteristic mark of “the utterance” would be “one or more verses consisting of knowledge about some situation accompanied by the euphoria that is felt there, for an udāna is proclaimed by way of a composition of verses and caused to rise up through joy and euphoria.”1 As salt just seems to go with food, the adjective “first” and the Therīgāthā seem to go together. It is easy to see why. It is an anthology of poems composed by some of the first Buddhists; while the poems are clearly nowhere near as old as the poetry of the Ṛg Veda, for example, they are still some of the first poetry of India; the Therīgāthā’s poems are some of the first poems by women in India; this is the first collec- tion of women’s literature in the world. As such statements suggest, to use the adjective “first” is to point to something key to the value that these poems have for us. We often try vii INTRODUCTION to draw out that value by turning our attention to the reli- gious, literary, and social contexts in which the poems were composed and then try to see the Therīgāthā as expressions of those contexts. -
Introduction
Notes Introduction 1. Houston Stewart Chamberlain, Arische Weltanschauung (München: Bruckman, 1905). All translations are mine unless otherwise noted. I would like to thank Susanne Myers for her support in substantially improving their accuracy and quality. Any remaining errors are mine. 2. For background on religious pilgrimages to the Ganges, see Gavin Flood, An Introduc- tion to Hinduism (Cambridge, UK: Cambridge University Press, 1996), especially 212– 14, which deals briefly with the Ganges and the city of Varanasi (Benares); also Steven J. Rosen, Introduction to the World’s Major Religions: Hinduism, vol. 6 (Westport, CT: Greenwood, 2006). 3. I will use the terms Kaiserreich, Second Reich, and Wilhelmine era interchangeably, all three of which refer to the period from the coronation of Wilhelm I in 1871 to the fall of the German Empire under Wilhelm II in 1918. 4. For the early fascination with India, see Bradley L. Herling, The German Gītā: Herme- neutics and Discipline in the German Reception of Indian Thought, 1778–1831 (New York: Routledge, 2006); and Nicholas Germana, The Orient of Europe: The Mythical Image of India and Competing Images of German National Identity (Newcastle, UK: Cambridge Scholars, 2009). Still useful are several older works: Leslie A. Willson, A Mythical Image: The Ideal of India in German Romanticism (Durham, NC: Duke University Press, 1964); and Jean Sedlar’s India in the Mind of Germany: Schelling, Schopenhauer, and Their Times (Washington, DC: University Press of America, 1982). For a broader and more master- ful account of the European encounter and fascination with Asia during the eighteenth century, see Jürgen Osterhammel, Die Entzauberung Asiens: Europa und die asiatischen Reiche im 18. -
Eastern Buddhist
View metadata, citation and similar papers at core.ac.uk brought to you by CORE THE EASTERN BUDDHIST Volume IV July-August-September, 1927 Number 2 CONTENTS Sakyamuni out from his Mountain Retreat............................................................ Frontispiece PAGE Zen and Jodo, Two Types of Buddhist Experience. Daisetz teitaro Suzuki.............................................. S9 The Unity of Buddhism. James Bissett Pratt.................................................. 122 The Buddhist Doctrine of Vicarious Suffering. Taiye Kaneko.............................................................. 145 The Quest of Historic Sakyamuni in Western Scholarship. Kenneth Saunders...................................................... 162 Nagarjuna’s Mahayana-vimsaka, (An English Transla tion with Notes). Susumu Yamaguchi...................................................... 169 Vimalakirti’s Discourse on Emancipation (continued). Translated by Hokei Idumi ....................................... Notes...................................................................................... 191 Published for THE EASTERN BUDDHIST SOCIETY, Kyoto, Japan. Price, single copy, one yen fifty; yearly, six yen. Annual subscripton in foreign countries, including postage, is : England, 15 shillings; France, 25 francs; special price for India, 8 rupees; U. S. A., $3.50. THE EASTERN BUDDHIST SOCIETY Art. 1. The name of the Society shall be The Eastern Bud dhist Society. Art. II. The objects of the Society shall be to study Bud dhism, to publish the results -
Hermann Hesse and India
© Günter Baumann and HHP, Nov 2002 Hermann Hesse and India. Günter Baumann Hermann Hesse's way of thinking is based on a variety of ideas which only partly derive from Indian religion and philosophy. Nevertheless Hesse himself always pointed out that the ways of Indian thinking had strongly influenced his basic ideas and his work of art and they were as important as Christianity and Taoism to him. Hesse's occupation with India, with its philosophy and culture can be divided into three different stages. In the first part of my speech I would like to explain and char- acterize these three stages. In the second part I would like to show that Hesse's novel "Siddhartha" can be considered as a summary of his preoccupation with Indian ideas and of his personal development. On the first stage Hesse's confrontation with Indian culture was unreflected and pre- conscious. It started from his birth in 1877 and lasted until 1904, the year in which he moved to Gaienhofen and started a life as a professional writer. One can say that he inherited his interest in India and its tradition and culture. Hesse himself often pointed out that his grandfather, his mother and his father had lived in India for many years a missionaries, that they were able to speak different Indian languages and that they possessed many Indian things such as clothes and pictures. His grandfather, Dr.Her- mann Gundert, had been a famous scholar who was preoccupied with the Sanskrit and is still well-known in India today.His mother told the little boy anecdotes of her time in India and his father enjoyed reading Buddhist prayers he himself had trans- lated into English or German.