This richly suggestive book challenges many of our fundamental assumptions about ourselves and our world."—Mark C. Taylor, New York Times Book Review "Dazzling analysis. . .

This study accounts for disparate portrayals of divine destroyer Śiva in the normative Rāmāyaṇa and Mahābhārata as opposed to Kālidāsa’s amatory Kumārasaṃbhava and Raghuvaṃśa by contrasting the primary and secondary Sanskrit epic authors’ respective reliances on the Mānavadharmaśāstra and the Kāmasūtra. By arguing, per Richard Johnson’s postpoststructuralism, that these mythological and philosophical differences deliberately reflect those poets’ specific sociohistorical contexts, this inquiry accounts more accurately for Śiva’s classical-epic depictions than do Stella Kramrisch’s and Wendy Doniger [O’Flaherty]’s investigations informed (...) by Claude Lévi-Strauss’s structuralism and Don Handelman and David Shulman’s researches influenced by Gilles Deleuze and Félix Guattari’s poststructuralism. The present work, in revising such prevailing Indological notions as Romila Thapar’s traditional construal of the “classical,” Donald R. Davis Jr.’s anthropocentric definition of puruṣārtha (human aim), and Sheldon Pollock’s unvarying characterization of śāstras (treatises), models a historically aware approach that appreciates the interrelationship of mythological philosophy and philosophical mythology. (shrink)

These fifteen essays on Nietzsche's indebtedness to the Classical Tradition were composed by scholars in the fields of philosophy, theology, German and Classics. The essays roughly cover the following epochs: the age of the Fathers of the Western Church, medieval scholasticism, the Renaissance, the Enlightenment, Weimar Classicism, Romanticism and the several other intellectual trends and movements in the nineteenth century. Collection includes three essays comparing Nietzsche's perceptions of Plato, Aristotle, and Socrates with those (respectively) of Augustine, Aquinas, and Hamann. Three (...) essays treat Nietzsche's relationship to Goethe, Schiller, and Heine. Three deal with Nietzsche and French literature or thought, one explores possible parallels between Nietzsche and Dante, another the extent of his debt to Byron. Four contributions center on Nietzsche's view of tragedy, and an older study has been expanded to show the underlying harmony of Nietzsche's conception with that of the French classical tragedians. This book affirms and fulfills the need for serious scholarship by the student of Nietzsche unable to work in German, while presenting a readable cross-section of the work being done relating Nietzsche to the intellectual tradition from which he sprang. (shrink)

This is the first book-length study of one of the most influential traditions in eighteenth-century Anglophone moral and political thought, 'theological utilitarianism'. Niall O'Flaherty charts its development from its formulation by Anglican disciples of Locke in the 1730s to its culmination in William Paley's work. Few works of moral and political thought had such a profound impact on political discourse as Paley's Principles of Moral and Political Philosophy. His arguments were at the forefront of debates about the constitution, the (...) judicial system, slavery and poverty. By placing Paley's moral thought in the context of theological debate, this book establishes his genuine commitment to a worldly theology and to a programme of human advancement. It thus raises serious doubts about histories which treat the Enlightenment as an entirely secular enterprise, as well as those which see English thought as being markedly out of step with wider European intellectual developments. (shrink)

This collection of essays is a sequel to the editors' 1976 volume Studies in Nietzsche and the Classical Tradition. Philosophers, theologians, and literary historians discuss important aspects of Nietzsche's attack on Judaism and Christianity. The book contains studies of his view of biblical figures, Luther and Pascal as well as comparisons of his thought with that of Spinoza, Lessing, Heine, and Kierkegaard. Nietzsche's critique of the Old Testament, the Jewish religion of the diaspora, and historical Christianity are also investigated. Of (...) the eighteen articles included here, thirteen were prepared expressly for this volume--five were translated from German, one from French, and one from Hebrew. Contributors to this volume are: Eugen Biser, Harry Neumann, Israel Eldad, Charles Lewis, Jorg Salaquarda, Joan Stambaugh, Max L. Baeumer, Brendan Donellan, Diana Behler, Sander L. Gilman, Gerd-Gunther Grau, Josef Simon, James C. O'Flaherty, Bernd Magnus, Georges Goedert, Hans Lung, and Karl Barth. (shrink)

This article reconstructs the historical and philosophical contexts of William Paley’s Natural theology. In the wake of the French Revolution, widely believed to be the embodiment of an atheistic political credo, the refutation of the transmutational biological theories of Buffon and Erasmus Darwin was naturally high on Paley’s agenda. But he was also responding to challenges arising from his own moral philosophy, principally the psychological quandary of how men were to be kept in mind of the Creator. It is argued (...) here that Natural theology was the culmination of a complex rhetorical scheme for instilling religious impressions that would increase both the virtue and happiness of mankind. Philosophy formed an integral part of this strategy, but it did not comprise the whole of it. Equally vital were those purely rhetorical aspects of the discourse which, according to Paley, were more concerned with creating ‘impression’. This facet of his writing is explored in part one of this two-part article. Turning to the argumentative side of the scheme, part two examines Paley’s responses to David Hume and Erasmus Darwin in the light of the wider strategy of inculcation at work throughout all his writings.Keywords: William Paley; Natural theology; David Hume; Rhetorical strategy. (shrink)

An esteemed scholar of Hinduism presents a groundbreaking interpretation of ancient Indian texts and their historic influence on subversive resistance. Ancient Hindu texts speak of the three aims of human life: dharma, artha, and kama. Translated, these might be called religion, politics, and pleasure, and each is held to be an essential requirement of a full life. Balance among the three is a goal not always met, however, and dharma has historically taken precedence over the other two qualities in Hindu (...) life. Here, historian of religions Wendy Doniger offers a spirited and close reading of ancient Indian writings, unpacking a long but unrecognized history of opposition against dharma. Doniger argues that scientific disciplines (shastras) have offered lively and continuous criticism of dharma, or religion, over many centuries. She chronicles the tradition of veiled subversion, uncovers connections to key moments of resistance and voices of dissent throughout Indian history, and offers insights into the Indian theocracy's subversion of science by religion today. (shrink)

The Kamasutra is the oldest extant Hindu textbook of erotic love. About the art of living as well as about the positions in sexual intercourse, it is here newly translated into clear, vivid, sexually frank English together with three commentaries: excerpts from the earliest and most famous Sanskrit commentary, a twentieth-century Hindi commentary, and explanatory notes by the translators. The edition is enhanced by a selection of colour plates from an early edition of the work.

Erotic religious imagery is as old as Hinduism. The earliest Hindu sacred text, the Rig Veda, revels in the language of both pleasure and fertility. In addition to this and other religious texts that incorporated eroticism, there were more worldly texts that treated the erotic tout court, of which the Kamasutra, composed in north India, probably in the third century CE, is the most famous. The two words in its title mean "desire/love/pleasure/sex" and "a treatise". Virtually nothing is known about (...) the author, Vatsyayana, other than his name and what we learn from this text. There is nothing remotely like it even now, and for its time it was astonishingly sophisticated; it was already well known in India at a time when the Europeans were still swinging in trees, culturally speaking. The Kamasutra's ideas about gender are surprisingly modern, and its stereotypes of feminine and masculine natures are unexpectedly subtle. It also reveals attitudes to women's education and sexual freedom, and views of homosexual acts, that are strikingly more liberal than those of other texts in ancient India—or, in many cases, in contemporary India. (shrink)

A dispute about the symbolism of the lingam, a cylindrical votary object that represents the Hindu god Shiva, has been going on for many centuries: is its meaning inexorably tied to a particular part of the physical body of the god, or is it abstract, purely spiritual? This essay will trace the history of this dispute, considering both icons made of carved stone in India that may or may not represent lingams and images made of words in Indian texts that (...) refer to lingams in contexts that are sometimes ambiguous but often quite clear. Underlying this particular debate is the more general problem of the ambiguity of the symbolism, particularly the religious symbolism, of the body and of forms that represent the divine body. The history of interpretations of the lingam in India reveals the ways that the actions of the state-in this case, the presence of foreign powers, Muslim and British, who viewed the lingam negatively-have deeply influenced native Hindu perceptions of the body of their own god. (shrink)

Hindu texts call into question our own gender conceptions; they tell us that desire for bisexual pleasure and the wish to belong to both sexes at the same time are very real, but unrealizable, except by those with magic gifts. Many myths bear witness to the existential perception of human beings as bisexual and to active bisexual transformations. Some may show the desire to be androgynous and, contrary to the dominant homophobic paradigm, present veiled images of a bisexuality fulfilled in (...) happiness and satisfaction. The episode evoking Chudala as a mistress of initiation and some variants in the magical forests of Shiva and Parvati illustrate this carefree, joyous way of crossing the gender barrier. (shrink)

An ancient and enduring cross-cultural mythology explores what the texts generally perceive as a paradox: the birth of white offspring to black parents, or black offspring to white parents. This mythology in the Hebrew Bible is limited to animal husbandry, but in Indian literature from the third century B.C.E. and Greek and Hebrew literature from the third or fourth century C.E. it was transferred to stories about human beings. These stories originally express a fascination with the dark skin of “Ethiopians” (...) , and a fantasy of white children born to them. But when ideas about human race arise in Europe after the sixteenth century, the stories reverse their color schemes and shift their emphasis to investigations of the paradox of black children born to white parents. In our day, racism is clearly a strong factor in the media fascination with court cases about in vitro fertilization in which black children are born to white parents. This development suggests that the symbolism of black and white was not originally, nor need be now, racist, but that, once racism is current, it is hard to reclaim the nonjudgmental innocence of the earlier texts. Many of these texts explained the paradox of children who differ from their parents in color by invoking the concept of parental impression , which argues that whatever a woman thinks of or sees at the moment of conception influences the physical form of the child. This doctrine, which was known in ancient Israel, in Greece, in ancient India, and in Europe well into the twentieth century, primarily addresses an entirely different obsession—the problem of paternal insecurity—and generally draws heavily on sexist and misogynist attitudes toward women. Yet, when it was appropriated into the narratives of off-color offspring, it offered, in place of the more obvious explanation , an alternative fantasy that softened the culpability of women. So, too, when applied to stories of color-contrasting offspring in European narratives, even after the sixteenth century,the idea of parental impression functioned as a force against racism ; the Lamarckian or Lysenkan idea of the inheritance of acquired characteristics—the privileging of nurture over nature—argues against the belief that one’s racial stock determines who one is. Thus this doctrine, farfetched as it seems to us , dulled the edge of ancient antagonism toward women and modern European antagonism toward the descendants of the “Ethiopians.” A study of the variations of this myth across cultures has much to tell us about the ways in which myths about women and myths about people of dark skin color are transformed under the pressure of later tropes of sexism and racism. (shrink)

Erotic religious imagery is as old as Hinduism. The earliest Hindu sacred text, the Rig Veda , revels in the language of both pleasure and fertility. In addition to this and other religious texts that incorporated eroticism, there were more worldly texts that treated the erotic tout court, of which the Kamasutra, composed in north India, probably in the third century CE, is the most famous. The two words in its title mean "desire/love/pleasure/sex" and "a treatise" . Virtually nothing is (...) known about the author, Vatsyayana, other than his name and what we learn from this text. There is nothing remotely like it even now, and for its time it was astonishingly sophisticated; it was already well known in India at a time when the Europeans were still swinging in trees, culturally speaking. The Kamasutra's ideas about gender are surprisingly modern, and its stereotypes of feminine and masculine natures are unexpectedly subtle. It also reveals attitudes to women's education and sexual freedom, and views of homosexual acts, that are strikingly more liberal than those of other texts in ancient India—or, in many cases, in contemporary India. (shrink)

A dispute about the symbolism of the lingam, a cylindrical votary object that represents the Hindu god Shiva, has been going on for many centuries: is its meaning inexorably tied to a particular part of the physical body of the god, or is it abstract, purely spiritual? This essay will trace the history of this dispute, considering both icons made of carved stone in India that may or may not represent lingams and images made of words in Indian texts that (...) refer to lingams in contexts that are sometimes ambiguous but often quite clear. Underlying this particular debate is the more general problem of the ambiguity of the symbolism, particularly the religious symbolism, of the body and of forms that represent the divine body. The history of interpretations of the lingam in India reveals the ways that the actions of the state-in this case, the presence of foreign powers, Muslim and British, who viewed the lingam negatively-have deeply influenced native Hindu perceptions of the body of their own god. (shrink)

This volume comprises papers presented at a conference marking the 50th anniversary of Joachim Wach's death, and the centennial of Mircea Eliade's birth.