الڤدانتا الجديدة

الڤدانتا الجديدة (إنگليزية: Neo-Vedantacode: en is deprecated )، وتُعرف أيضاً باسم الحداثة الهندوسية (إنگليزية: Hindu modernismcode: en is deprecated )، ^[1] الهندوسية الجديدة (إنگليزية: neo-Hinduismcode: en is deprecated )،^[2]^[3] الهندوسية العالمية^[4] (إنگليزية: Global Hinduismcode: en is deprecated ، والكونية الهندوسية (إنگليزية: Hindu Universalismcode: en is deprecated )،^{[web 1]} هي مصطلحات لوصف التفسيرات الهندوسية التي تطورت في القرن التاسع عشر. مصطلح "الڤدانتا الجديدة" صاغه عالم الهنديات الألماني پول هاكر، بطريقة ازدراء، لتمييز التطورات الحديثة عن "التقليدية" أدڤايتا ڤدانتا.^[5]

جادل العلماء مرارًا وتكرارًا بأن هذه التفسيرات الحديثة تتضمن أفكارًا غربية^[6] في الديانات الهندية التقليدية، وخاصة أدڤايتا ڤدانتا، والتي تم التأكيد عليها على أنها مركزية أو أساسية للثقافة الهندوسية.^[7] وصفها باحثون آخرون بأنها أدڤايتا ڤدانتا الأكبر،^[8]^{[note 1]} التي تطورت منذ فترة العصور الوسطى.^{[note 2]} بالاعتماد على هذه المجموعة الواسعة من المصادر، بعد أن أستبدل الحكم الإسلامي في الهند بحكم شركة الهند الشرقية، رد القادة والمفكرون الدينيون والسياسيون الهندوس على الاستعمار والاستشراق، المساهمة في حركة استقلال الهند والهوية القومية والدينية الحديثة للهندوس في جمهورية الهند. يغطي هذا الجانب المجتمعي مصطلح حركات الإصلاح الهندوسية.

من بين المؤيدين الرئيسيين لمثل هذه التفسيرات الحديثة للهندوسية ڤيڤكاناندا وأوروبيندو وراداكريسنان، الذين ساهموا أيضًا إلى حد ما في ظهور الحركات الهندوسية الجديدة في الغرب.

كان للڤدانتا الجديدة تأثير في تصور الهندوسية، سواء في الغرب أو في طبقات التعليم العالي في الهند. لقد تلقى تقييمًا "لحل المزج"، ^[10] ولكنه انتقد أيضًا لكونه عالميًا. كما انتقدت المصطلحات "الهندوسية الجديدة" أو "الڤدانتا الجديدة" نفسها لاستخدامها الجدلي، حيث قصدت البادئة "نيو-" بعد ذلك للإشارة إلى أن هذه التفسيرات الحديثة للهندوسية "غير صحيحة" أو من نواحٍ أخرى إشكالية.^[11]

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التعريف والتسمية

التاريخ

"الڤدانتا الجديدة الكبرى"

توحيد الهندوسية

=تأثير تقاليد اليوگا

حكم الشرة في الهند وحركات الإصلاح الهندوسية

حكم الشركة في الهند

حركات الإصلاح الهندوسية

المؤيدون الرئيسيون

رام موهان روي وبراهمو ساماج

ڤيڤكاناندا (1863–1902)

غاندي

سارڤپالي راداكريسنان

الفلسفة

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السياسة

القومية

الناشطية الاجتماعية

الديانة

وحدة الهندوسية

الكونية

الڤدانتا واللاثنائية

السورتي مقابل الخبرة

تقليد السمارتا

التأثير

تطبيق الڤدانتا

التنوع والتعددية

الشمولية الهندوسية - الهندوتڤا و"الديانات الدارمية"

الشمولية والطائفية

التأثير على الروحانية الغربية

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الإشادة والنقد

الإشادة

النقد

نقد مصطلح الهندوسية الجديدة

نقد پول هاكر

إهمال التطور المتأصل للأديان

"أسطورة الهندوسية الجديدة"

انظر أيضاً

الهوامش

^ Allen has coined the term while drawing on the work of Balasubramanian,. See Balasubramanian, R., 2000, "Introduction" in History of Science, Philosophy and Culture in Indian civilization: Volume II Part 2 Advaita Vedanta. Delhi: Centre for Studies in Civilizations.
^ Many of these traditions, which were influential among Neo-Vedantins, did not derive from Vedantic lineages, i.e., the "Advaita Vedanta" of Shankara. As the scholar J. Madaio points out "...it is possible to speak of sanskritic and vernacular advaitic texts (which are either explicitly non-dualistic or permit a non-dualistic reading) and 'Advaita Vedanta' texts which originate within sampradayas that claim an Advaita Vedantic lineage. This, then, avoids the obfuscating tendency to subsume advaitic but non-vedantic works under a 'Vedanta' or 'Advaita Vedanta' umbrella."^[9]

المصادر

^ Flood 1996, p. 258.
^ King 2002, p. 93.
^ Beckerlegge 2006, p. 435.
^ Flood 1996, p. 265.
^ Madaio 2017.
^ Halbfass 2007a, p. 307.
^ King 2002, p. 135.
^ Allen 2017.
^ Madaio 2017, p. 4.
^ Larson 2012, p. 320.
^ Halbfass 2007b, p. 587.

المراجع

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Allen, Michael S.; Venkatkrishnan, Anand (25 September 2017). "Introduction to Special Issue: New Directions in the Study of Advaita Vedānta". International Journal of Hindu Studies. 21 (3): 271–274. doi:10.1007/s11407-017-9218-9.
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مراجع على الوب

^ Frank Morales, Neo-Vedanta: The problem with Hindu Universalism

قراءات إضافية

De Michelis, Elizabeth (2005), A History of Modern Yoga: Patanjali and Western Esotericism, Continuum, ISBN 978-0-8264-8772-8, https://books.google.com/books?id=sHBBDq_Ul3sC&pg=PA124
Nicholson, Andrew J. (2014). Unifying Hinduism: philosophy and identity in Indian intellectual history. New York: Columbia University Press. ISBN 9780231149877. OCLC 881368213. (266 pages), paperback
Rambachan, Anantanand (1994). The limits of scripture: Vivekananda's reinterpretation of the Vedas. [Honolulu]: University of Hawaii Press. ISBN 978-0-8248-1542-4.
Sharma, Jyotirmaya (2013), A Restatement of Religion: Swami Vivekananda and the Making of Hindu Nationalism, Yale University Press, ISBN 978-0-300-19740-2, https://www.academia.edu/18844967
King, Richard (2002), Orientalism and Religion: Post-Colonial Theory, India and "The Mystic East", Routledge
Hacker, Paul (1995), Halbfass, Wilhelm, ed., Philology and Confrontation: Paul Hacker on Traditional and Modern Vedānta, SUNY Press

علمية

Sharf, Robert H. (2000), "The Rhetoric of Experience and the Study of Religion", Journal of Consciousness Studies 7 (11–12): 267–87, http://buddhiststudies.berkeley.edu/people/faculty/sharf/documents/Sharf1998,%20Religious%20Experience.pdf, retrieved on 10 November 2013
Halbfass, Wilhelm (1988), India and Europe : An Essay in Understanding, State University of New York Press

اعتذارية

Malhotra, Rajiv (2014), Indra's Net: Defending Hinduism's Philosophical Unity, HarperCollins Publishers India, ISBN 978-9351362449, OCLC 871215576, http://indrasnetbook.com/

وصلات خارجية

International Forum for NeoVedantins

التاريخ

نقد

قالب:Modern Hindu writers

قالب:Universalism footer

[10] Allen has coined the term while drawing on the work of Balasubramanian,. See Balasubramanian, R., 2000, "Introduction" in History of Science, Philosophy and Culture in Indian civilization: Volume II Part 2 Advaita Vedanta. Delhi: Centre for Studies in Civilizations.

[12] Many of these traditions, which were influential among Neo-Vedantins, did not derive from Vedantic lineages, i.e., the "Advaita Vedanta" of Shankara. As the scholar J. Madaio points out "...it is possible to speak of sanskritic and vernacular advaitic texts (which are either explicitly non-dualistic or permit a non-dualistic reading) and 'Advaita Vedanta' texts which originate within sampradayas that claim an Advaita Vedantic lineage. This, then, avoids the obfuscating tendency to subsume advaitic but non-vedantic works under a 'Vedanta' or 'Advaita Vedanta' umbrella."^[9]

[FOOTNOTEFlood1996258-1] Flood 1996, p. 258.

[FOOTNOTEKing200293-2] King 2002, p. 93.

[FOOTNOTEBeckerlegge2006435-3] Beckerlegge 2006, p. 435.

[FOOTNOTEFlood1996265-4] Flood 1996, p. 265.

[FOOTNOTEMadaio2017-6] Madaio 2017.

[FOOTNOTEHalbfass2007a307-7] Halbfass 2007a, p. 307.

[FOOTNOTEKing2002135-8] King 2002, p. 135.

[FOOTNOTEAllen2017-9] Allen 2017.

[FOOTNOTEMadaio20174-11] Madaio 2017, p. 4.

[FOOTNOTELarson2012320-13] Larson 2012, p. 320.

[FOOTNOTEHalbfass2007b587-14] Halbfass 2007b, p. 587.

[5] Frank Morales, Neo-Vedanta: The problem with Hindu Universalism

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