By Ariel Glucklich

Addressing the most tough conceptual themes within the examine of classical Hinduism, Ariel Glucklich provides a rigorous phenomenology of dharma, or order. The paintings strikes clear of the standard emphasis on symbols and theoretical formulations of dharma as a non secular and ethical norm. in its place, it makes a speciality of photographs that emerge from the fundamental experiential interplay of the physique in its spatial and temporal contexts, resembling the feeling of water at the epidermis through the morning purification, or the actual manipulation of the bride throughout the marriage ritual. pictures of dharma are tested in myths, rituals, paintings, or even the actual panorama of the Hindu global. the various and contingent studies of dharma infuse it with a that means that transcends a fake analytical contrast from adharma, or chaos. Glucklich indicates that after dharma is skilled by way of dwelling photos, it turns into inescapably temporal, and consequently inseparable from adharma.

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41. O. Sacks, The Man Who Mistook His Wife for a Hat, (London: Picador, 1985), p. 46. 42. 108 and Yaj. 32. Vayu, the wind god, is a great purifier, of course. 43. Jerome Kagan, The Nature of the Child (New York: Basic Books, 1984), pp. 206, 35; Kagan and the other cognitivists owe their "schemata" to Piaget. Cf. : Harvard University Press, 1977). A more existential analysis of image schemata within contemporary cognitive sciences will be taken up shortly. 44. Meyer, Trilogie, 1:29. Images and Symbols ofDharma 35 45.

A Night of Serious Drinking, p. 15. 71. Sanskrit Poetry, p. 6. 72. R. Hertzberger, Bhartrhari and the Buddhists (Dordrecht, Holland: D. Reidel, 1986), p. 19. 73. , pp. 16-17. 74. See Sphotanirnaya of Kaundabhatta, ed. S. D. Joshi, introd. H. G. Coward (Poona: University of Poona Press, 1967), p. 67. 75. Harold Coward, Sphota Theory, p. 86. 76. 47. 77. A. Sankaran, Some Aspects of Literary Criticism in Sanskrit (Madras: University of Madras Press, 1929) p. 79. 78. Donna Wulff, "Religion in a New Mode," Journal of the American Academy of Religion 54, no.

The imagistic approach—not meant to replace the symbolic—looks for considerably more detailed and concrete explications however. 57. Keith, Religion and Philosophy, p. 351. 58. Ethnography pays closer attention to physical detail but its reductionism tends to be functional rather than metaphysical. 59. Symbolism of Evil, p. 16. 60. Husserl, Ideas—General Introduction to Pure Phenomenology (New York: Macmillan, 1931), p. 238. 61. Incidentally, according to Husserl, the ontological consciousness, that is, the judgment as to the existence or nonexistince of objects, pertains to higher levels of intentionalities than the perceptual—to syntheses of reason, which is a necessary structural form belonging to the transcendental ego.

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