The Atharvaveda Samhita(AV),being the second largest compendium in the Vedic literature of the Rgveda Samhita(RV),occupies a great position in the ancient history of religion and philosophy.But unlike the RV,the relig...The Atharvaveda Samhita(AV),being the second largest compendium in the Vedic literature of the Rgveda Samhita(RV),occupies a great position in the ancient history of religion and philosophy.But unlike the RV,the religion and philosophy of the AV have not been properly analysed,rather somehow misinterpreted.It has been portrayed that the religion of AV is primitive,full of magic and devoid of priestly religion.Again,the philosophy of AV does not represent anything new or original,even if it is a preacher of pseudo-philosophy.In the backdrop of this picture,the paper aims to revisit the old theories on the one hand and on the other hand,it has shown the religion and philosophy of the AV of a new dimension in the Vedic Corpus.This new dimension in the Vedic Corpus needs to be addressed properly.Thus,in the proposed paper,it has been tried to establish that the religious culture of AV fills up the gap of the total gamut of Vedic religion with its social responsibilities.For philosophy,it is the AV that represents more originality than the RV,not only in quantity but also in introspection.The philosophy of the Upanishad,which represents Brahman as the ultimate reality and creator of the world,has been more vividly represented.It has prepared a bridge between the Samhita and Upanishad in respect of philosophical concepts.All these have been elaborately dealt with documents and references in the proposed paper.展开更多
1 Approaching East Asian and Intercultural PhilosophyIn contrast to its pre-modern interpretation in the West, still evident in early modern philosophers such as G. W. Leibniz and Christian Wolff, the conception of ph...1 Approaching East Asian and Intercultural PhilosophyIn contrast to its pre-modern interpretation in the West, still evident in early modern philosophers such as G. W. Leibniz and Christian Wolff, the conception of philosophy in Western modernity has been typically restricted and deformed in ethnocentric and ideological definitions as an intrinsically Western and occidental tradition that contradicts its own ostensibly universal aspirations.1 This questionable understanding of philosophy as a mythical unified self-unfolding transmission from ancient Greece to Western modernity developed in conjunction with the growth of Western colonialism and racial theorizing in the 18th- and 19th-centuries.展开更多
文摘The Atharvaveda Samhita(AV),being the second largest compendium in the Vedic literature of the Rgveda Samhita(RV),occupies a great position in the ancient history of religion and philosophy.But unlike the RV,the religion and philosophy of the AV have not been properly analysed,rather somehow misinterpreted.It has been portrayed that the religion of AV is primitive,full of magic and devoid of priestly religion.Again,the philosophy of AV does not represent anything new or original,even if it is a preacher of pseudo-philosophy.In the backdrop of this picture,the paper aims to revisit the old theories on the one hand and on the other hand,it has shown the religion and philosophy of the AV of a new dimension in the Vedic Corpus.This new dimension in the Vedic Corpus needs to be addressed properly.Thus,in the proposed paper,it has been tried to establish that the religious culture of AV fills up the gap of the total gamut of Vedic religion with its social responsibilities.For philosophy,it is the AV that represents more originality than the RV,not only in quantity but also in introspection.The philosophy of the Upanishad,which represents Brahman as the ultimate reality and creator of the world,has been more vividly represented.It has prepared a bridge between the Samhita and Upanishad in respect of philosophical concepts.All these have been elaborately dealt with documents and references in the proposed paper.
文摘1 Approaching East Asian and Intercultural PhilosophyIn contrast to its pre-modern interpretation in the West, still evident in early modern philosophers such as G. W. Leibniz and Christian Wolff, the conception of philosophy in Western modernity has been typically restricted and deformed in ethnocentric and ideological definitions as an intrinsically Western and occidental tradition that contradicts its own ostensibly universal aspirations.1 This questionable understanding of philosophy as a mythical unified self-unfolding transmission from ancient Greece to Western modernity developed in conjunction with the growth of Western colonialism and racial theorizing in the 18th- and 19th-centuries.
