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Universidade Federal Da Paraíba Centro De Ciências Humanas, Letras E Artes Programa De Pós-Graduação Em Sociologia Hinduís UNIVERSIDADE FEDERAL DA PARAÍBA CENTRO DE CIÊNCIAS HUMANAS, LETRAS E ARTES PROGRAMA DE PÓS-GRADUAÇÃO EM SOCIOLOGIA HINDUÍSMO E BUDISMO EM MAX WEBER Uma Indologia sem Orientalismos ARILSON SILVA DE OLIVEIRA JOÃO PESSOA - PB 2016 ARILSON SILVA DE OLIVEIRA HINDUÍSMO E BUDISMO EM MAX WEBER Uma Indologia sem Orientalismos Tese apresentada ao Programa de Pós-Graduação em Sociologia do Centro de Ciências Humanas, Letras e Artes da Universidade Federal da Paraíba, com vistas à obtenção do título de Doutor em Sociologia. Linha de Pesquisa: Teoria Social. Orientadora: Profª. Drª. Flávia Ferreira Pires. JOÃO PESSOA - PB 2016 UNIVERSIDADE FEDERAL DA PARAÍBA CENTRO DE CIÊNCIAS HUMANAS, LETRAS E ARTES PROGRAMA DE PÓS-GRADUAÇÃO EM SOCIOLOGIA i ii Hinduísmo e Budismo em Max Weber: uma indologia sem orientalismos RESUMO 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 intelectual alemão, junto a uma indomania evidente, 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, em menor proporção, calcado especificamente nos vasos comunicantes de ingleses e franceses, que confirma a tese do Said; outro, e aqui sob o olhar particular de Max Weber, contrapõe-se ao orientalismo imperialista. Diante desta premissa, tratamos de um entendimento intelectual frutífero e amplo, sob o olhar weberiano, 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. Não obstante, temos os seguintes problemas centrais: quais seriam os interesses indológicos de Weber? O que e como ele apresentou as religiões indianas? Seria ele um mero influenciador do orientalismo, como assim apregoa Said? Mais um aventureiro eurocêntrico e racionalista em torno de uma cultura oriental? Para as duas primeiras questões, nossa pesquisa aponta para interesses intelectuais profundos por parte do alemão, muito além do esperado; para as demais, notadamente não, já que Weber irá além de seu tempo em muitos aspectos e terá preocupações, conclusões e amplificações inéditas em relação à análise indológica; além de não ficar omisso ou submisso aos relatos e análises advindas da Inglaterra e França, muito menos aos ditames racionalistas europeus e modernos que propagam a ideia de serem “melhores” a outros tempos e a outras culturas. Palavras-chave: Said; Orientalismo; Max Weber; Índia; Religião iii Hinduism and Buddhism in Max Weber: an Idology without Orientalisms ABSTRACT OLIVEIRA, Arilson Silva de.. Tese de Doutorado – Centro de Ciências Humanas, Letras e Artes. Universidade Federal da Paraíba, João Pessoa, 2016. Those intellectuals in Western modernity who exempted themselves from the Orientalist intellectual vanguard position did so, in part and in fact, once they were deeply involved with Eastern philosophy (especially, the Indian); undeniably in greater number among the Germans. This German intellectual look, along with a clear indomania, remained almost completely apart from the imperialist exploratory justifications, so attractive to the British and the French minds, as Said’s Orientalists, those explored by literary dictates and other Orientalists presented by him. Therefore, we confirm and disagree, at the same time, with the author of Orientalism on a fundamental point: Germany has opposed orientalisms. One, to a lesser extent, based specifically on Hegel’s communicating vessels (coming from some English and French), which confirms Said’s thesis; the other, and here under the particular look of Max Weber, opposed to the imperialist and modernist Orientalism. Given this premise, we deal with a fruitful and broad intellectual understanding, under the Weberian look, with respect to the transmission of ideas that took place in the nineteenth and early twentieth centuries, the so-called East India towards West Germany. Nevertheless, we have the following central problems: what would Weber's interests be? What and how did he present the Indian religions? Was he a mere influencer of Orientalism, as Said claims? Another Eurocentric adventurer and rationalist when it comes to an oriental culture? About the the first two questions, our research points to deep intellectual interests on the part of the German, far beyond what was expected; on the other questions, the answer is notably negative, since Weber will go beyond his time in many respects and will have unprecedented concerns, conclusions and amplifications regarding the indological analysis. Besides, he was not oblivious and submissive to the reports and analyzes coming from England and France, much less to the rationalist European and modern dictates that propagate the idea of being "better" than other times and other cultures. Keywords: Said; Orientalism; Max Weber; India; Religion iv AGRADECIMENTOS Especialmente e com sentimento de dádiva e gratidão, à minha orientadora Profª. Drª. Flávia Pires, a qual, com sua paciência, dedicação e observações sempre pertinentes e doutas, me inspira a ser um melhor pensador. Aos docentes Prof. Dr. Otávio Velho (UFRJ) e Prof. Dr. Antonio Giovanni Boaes Gonçalves (UFPB), por suas significativas contribuições metodológicas. Aos docentes da banca: Profª. Drª. Léa Freitas Perez, Prof. Dr. Maurício Aguiar, Prof. Dr. Deyve Redyson Melo dos Santos e Profª. Drª. Teresa Cristina Furtado Matos, por suas observações, diálogos e contribuições gerais. Bem como ao LEA (Laboratório de Estudos da Ásia – USP), o qual me proporciona boas oportunidades de diálogos e inquietações. A todos os docentes do CCHLA, em especial do curso de Sociologia da Universidade Federal da Paraíba, que, de uma forma ou de outra, contribuíram para a minha formação intelectual na composição desta pesquisa. À Profª. Drª e consorte Gisele Oliveira (UPE), por sua preciosa companhia e observações indológicas que, com o passar do tempo, ficam mais intensas. Ao Prof. PhD. Howard Resnick (University of Florida), pela exposição indológica mais atuante e atual, bem como ao Max Weber Archive de Munique, pela calorosa recepção. Agradeço também, pelo incentivo e debates acalorados, aos amigos e colegas do curso de Pós-Graduação em Sociologia da UFPB que me acompanharam e me inquietaram a todo instante, assim como aos ditirâmbicos musicais que sintonizaram as minhas longas noites ao ócio cognitivo. v DEDICADO Ao Indólogo Prof. Ph.D. Howard Jay Resnick (University of Florida) vi NOTAÇÕES SOBRE A TRANSCRIÇÃO SÂNSCRITA 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. (AIYAR, 2000), 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”. vii ABREVIATURAS 4 ATs: Arthaçästra 5 AU: Aitareya Upaniñad 6 BG: Bhagavad-gétä 7 BP: Bhägavata Puräëa 8 BU: Båhadäraëyaka Upaniñad 9 Bs: Brahma-saàhitä 10 Cc: Caitanya-caritämåta 11 ChU: Chändogya Upaniñad 12 DS: Dharmasütra (as citações possíveis desta literatura virão seguidas das iniciais DS às letras A, G, B e Va, representando respectivamente as iniciais dos quatro autores da obra, quais sejam: Äpastamba, Gautama, Baudhäyana e Vasiñöha). 13 KaU: Kaöha Upaniñad 14 MBh: Mahäbhärata 15 MANU: Manu-saàhitä 16 PC: Païcarätra 17 RV: Åg Veda 18 SP: Çatapatha Brähmaëa 19 TaU: Taittiréya Upaniñad 20 VP: Viñëu Puräëa 21 YS: Yoga-sütra viii O
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