“TANCRED’S WOUND”:

A recent debate over trauma theory in Holocaust studies has implications for writing by the “generation after.” This article looks at Anne Karpf’s The War After (1996) and the 1998 movie Left Luggage (based on a novel by Carl Friedman), as well as David Grossman’s See Under: Love (1985), as examples of how traumatic knowledge is accessed through literary narratives and the imagination, rather than the historical events. In particular, the trope of “autism” serves to symbolize the difficulty of communicating repressed traumatic memory, while images of containment symbolize the unspeakable contents of the psychic envelope.     

Teaching by Example: An Interpretation of the Role of Upamāna in Early Nyāya Philosophy

In this paper I will discuss the significance of upamāna (knowledge by analogy or comparison) in the Nyāyasūtra as a source of knowledge and its role in understanding and learning about the world. Some philosophers, particularly Buddhists, have argued that upamāna is reducible to inference. I am going to defend the Nyāya view that upamāna is in fact a fundamental source of knowledge which plays a significant role in teaching and learning. In fact, I am going to argue that by introducing upamāna as a pramā[ndot]a the Naiyāyikas accounted for the way humans acquire certain types of knowledge. Finally, I will highlight the similarities between the role of upamāna in the Nyāyasūtra and some of Wittgenstein's remarks on family resemblance and proof.     

Di Algemeyne Entsiklopedye,the Holocaust and the changing mission of Yiddish scholarship

The first attempt to publish a comprehensive encyclopedia in the Yiddish language began in Berlin in the early 1930s. The editors of Di algemeyne entsiklopedye (The General Encyclopedia) were initially concerned with bringing the latest discoveries from fields such as history, demography, biology, economics and political science to readers in need of assistance in comprehending the larger world. Almost from its inception, however, the project was forced to reconsider its agenda because of the Nazi rise to power. Dropping their original timetable, the first seven volumes were published in Paris (to where its editors first fled after Hitler’s 1933 appointment as Chancellor) and the final volumes were published in New York (to where they subsequently fled the 1940 German invasion of France). With its final volume in 1966, Di algemeyne entsiklopedye totaled twelve volumes—one more than originally planned. Only five ultimately fell within the editors’ original edifying mission, while the remaining seven volumes were dedicated to the subject “Yidn” (“Jews”). Originally planned as a supplement to the Normale volumes, the Yidn series became the primary focus of the Entsiklopedye on account of the rapidly deteriorating circumstances of the Jews in Europe. In this, the Entsiklopedye serves as a useful map of the changing representational imperatives that shaped Jewish scholarship as a consequence of the Holocaust.     

The Pari[ndot]āma Aesthetics as Underlying the Bhāgavata Purā[ndot]a

This paper offers a literary and ideological deconstruction of the Bhāgavata Purā[ndot]a; it traces the Purā[ndot]a's formation through the convergence of the Vedāntin, the Aesthetic and the Vai[sdot][ndot]ava traditions, and argues that it is the doctrine of Pari[ndot]āma which underlies the treatise. I first examine the Bhāgavata Purā[ndot]a's literary components; the roots of these are traced back historically to the Vedānta and ālvār traditions, and the Bhāgavata Purā[ndot]a's nature as an opus universale, representing an all Indian cultural ‘melting pot’, is highlighted. The paper then looks at the relations of Vai[sdot][ndot]avism and dramaturgy, both historically as well as theologically, and argues that the Bhāgavata Purā[ndot]a was traditionally read as a drama. It proceeds to decipher the aesthetic theory underlying the Bhāgavata Purā[ndot]a, and argues that it is Bharata's dramaturgical rasa theory. Within the rasa tradition, Abhinavagupta's and Bhoja's positions are highlighted and compared through three seminal points and it becomes apparent that the Bhāgavata Purā[ndot]a's underlying aesthetic theory is close to the Pari[ndot]āma doctrine of Bhoja where ?[rdot][ndot]gāra is considered to be the supreme rasa. As Bhoja's date is no doubt later than the Bhāgavata Purā[ndot]a's it is assumed that the Bhāgavata Purā[ndot]a was influenced by one of Bhoja's predecessors. The paper ends by reinforcing this analysis by highlighting a later tradition which had actually accepted this point of view and that is the Gau[ddot]iya Vai[sdot][ndot]ava tradition.     

Eastern Concepts of Love: A philosophical reading of Narada Bhakti Sutra

Bhakti has been an all-pervasive concept in the philosophical and religious traditions of India. The origin of bhakti can be traced in the Vedas wherein the root-word bhaj and various synonyms appear and in that point in time no distinction was made between secular (prema) and religious love (bhakti). Narada Bhakti Sutra (NBS) is a premier treatise on the nature of bhakti that emphasizes the connection between bhakti and prema and treats the age-old enigma about the nature of love in an original fashion. NBS has usually been interpreted in a theistic manner, often with theistic interpolations into the text. This paper interprets NBS with a philosophical approach to discover its unique insights on the perennial philosophical issue, namely, ‘what is love?’ and shows that NBS harks back to the age of the Vedas in which secular love and religious love were inter-twined.     

Confucius's Aesthetic Concept of Noble Man: Beyond Moralism

The prevailing interpretation of ren (humanness) in the Analects is ethical. One consequence of this interpretation is the one-dimensional image of the Confucian junzi (noble man) as a rigid moralist, a fastidious observer of li (ritual). But there are numerous passages in the Analects that resist such a one-sided representation of the junzi, especially Confucius's remarks related to the (Book of) Songs and music. My basic thesis is that Confucius's concept of junji is aesthetic. This is implied by his notion of junji ru (noble scholar) as opposed to xiaoren ru (common scholar). The noble man is one awakened to the beauty of humanness. It is because of this awareness that he ‘sets his mind on the Way, depends on virtue, relies on ren and enjoys the arts.’ Confucius included the Songs and music in his curriculum precisely for the purpose of cultivating in his pupils this aesthetic sensibility.     

The Madhyamaka Concept of Svabhāva: Ontological and Cognitive Aspects

This paper considers the philosophical interpretation of the concept of svabhāva, sometimes translated as ‘inherent existence’ or ‘own-being’, in the Madyamaka school of Buddhist philosophy. It is argued that svabhāva must be understood as having two different conceptual dimensions, an ontological and a cognitive one. The ontological dimension of svabhāva shows it to play a particular part in theories investigating the most fundamental constituents of the world. Three different understandings of svabhāva are discussed under this heading: svabhāva understood as essence, as substance, and as the true nature of phenomena (absolute svabhāva). The cognitive dimension shows svabhāva as playing an important rôle in our everyday conceptualization of phenomena. Svabhāva is here seen as a superimposition (samāropa) which the mind projects onto the world.     

Relativity of the human world and Dao in Lao-Zhuang—An Interpretation of chapter 1 of the Zhuang-zi and of the Lao-zi1

In this essay I offer an interpretative reading of the first chapter in the two canonical works, the Zhuang-zi and the Lao-zi, and argue that there is an inner connection between the first chapters of the two books. My presupposition is that what Zhuang-zi has argued in “Xiao Yao You” is the theme of the relativity of the position of the human world, which is in accord with the mystery of Dao presented at the beginning of the Lao-zi. Therefore, there are two opposite directions running in the Daoist philosophy in Lao-zi and Zhuang-zi: the first one is from this world (worlds) to Dao; the second one is from Dao to the worlds. While the first emphasizes the relativity of the point of views of the worldly beings, the second shows the mystery of Dao. This can be seen as a hermeneutical circle.     

Hebrew and Buddhist Selves: A Constructive Postmodern Study

Our task will be to demonstrate that there are instructive parallels between Hebrew and Buddhist concepts of self. There are at least five main constituents (skandhas in Sanskrit) of the Hebrew self: (1) nepe? as living being; (2) rūah as indwelling spirit; (3) lēb as heart-mind; (4) bā?ār as flesh; and (5) dām as blood. We will compare these with the five Buddhist skandhas: disposition (samskāra), consciousness (vijñāna), feeling (vedanā), perception (samjñā), and body (rūpa). Generally, what we will discover is that both Buddhists and Hebrews have a ‘bundle’ theory of the self; both see the body as an essential part of personal identity; both overcome the modernist distinction of the inner and the outer; and both avoid language about the will as a distinct faculty. In sum, both present us with a fully somatic and nondualistic view of being human.     

The Lieberman Syndrome: Public and Private Jewishness in American Political Culture

Shortly after the Second World War, Jewish communities in the Czech lands began to remember the Jewish victims of the conflict through a ceremony called the “tryzna”. This article investigates the structure and timing of tryzny to understand how Czech‐Jews memorialized the tragedy that had recently befallen their community. By 1952, it became standard practice for Jewish communities to host a tryzna in March to commemorate the Nazi liquidation of the so‐called “Czech family camp” at Auschwitz‐Birkenau in 1944. The proliferation of tryzny ensured that Czech‐Jews mourned and commemorated the dead of the Second World War in a religious and then increasingly public way. What began as small community events, coalesced and grew into national mourning ceremonies. Tryzny link a national story of loss and an awareness of the larger Jewish genocide with Jewish funerary practices. These tryzny evolved within a communist state, in a world where the concept of the “Holocaust” had not yet entered international consciousness.     

The Jagannath Temple and Online Darshan

Darshan—the act of seeing the divine in an image—is an important form of worship for most Hindus. Darshan is now available via the Internet. In this article I consider the possible significance of online darshan for the important Jagannath Temple in Puri in the Indian State of Orissa and for devotees of the Hindu god Jagannath who resides there. From this case study I conclude that online darshan does not necessarily bring about a decline in the importance of temples and their deities. This challenges those globalisation theorists who claim that local sites decline in importance as a result of advanced communications technologies and instead supports Roland Robertson's theory of ‘glocalization’. I further conclude that despite this, online darshan is an important development for devotees of Jagannath, because it allows access to the deity which may previously have been difficult or even impossible for most of the year. I also consider online darshan in general and suggest that the glocalization processes that it is giving rise to are worthy of future research.     

IMAGINARY TALES IN THE LAND OF THE PERPETRATORS

This article explores three recent works of fiction, all concerned with what I call “imaginary tales in the land of the perpetrators”. All the writers are women, albeit of varied backgrounds and nationalities. The earliest is Marcie Hershman (American, Tales of the Master Race, 1991 Hershman, Marcie. 1991. Tales of the Master Race, New York: HarperCollins.  [Google Scholar]), followed by Gila Lustiger (German‐Jewish, Die Bestandsaufnahme, 1995, published in English as The Inventory, 2001 Lustiger, Gila. 2001. The Inventory, Edited by: Morrison, Rebecca. New York: Arcade.  [Google Scholar]) and Rachel Seiffert (British, The Dark Room, 2001 Seiffert, Rachel. 2001. The Dark Room, New York: Pantheon Books.  [Google Scholar]). Although only Lustiger is the child of a survivor, all may be counted in the ranks of the second, or even third generation, who strive, each in their way, to recreate the day‐to‐day workings of society in the lives of “ordinary folk” under the Third Reich, to pose once again that all‐consuming question: How could it have happened? Working at the intersection of history and fiction, fact and invention, imagination and memory, these novels may indicate a new and more risky trend in Holocaust literature away from the victims to the victimizers.     

A WAR OF MEMORIES

This article discusses Renzo De Felice’s Intervista sul Fascismo, published in 1975, as representative of a particular memory in the Italy of that time and considers its influence and impact on the subsequent historiographical and political discourse in Italy about fascism, the War of Liberation, and the Shoah. The starting point is the existence of many competing memories that battle with one another for supremacy. The very diversity of these memories – silent, always contemporary but different – sends one back to the agent par excellence of memory formation: politics. Because the memories of fascism, the war, the Resistance, and the Shoah represent essentially political structures, they are fated to vary in response to the definitions of the diverse identity groups that are dominant in a society in the struggle for the emergence of one memory at the expense of the others.     

Making Sense of the Philosophy of Sport

Beginning from an earlier claim of mine that there was really no such area of study as the philosophy of sport, Part One of the paper reconsiders the place previously given to David Best’s distinction between purposive sports and aesthetic sports. In light of a famous cricketing event in the 1977 contest between England and Australia (‘The Ashes’), in which Derek Randall turned a cartwheel after taking the winning catch, the paper clarifies that not all aesthetically-pleasing events taking place in sporting competitions can be understood as the aesthetic in sport. Then, in Part Two, the force of the claim that philosophy is one subject is explored. The conclusion is that a focus just on the philosophy of sport is necessarily inappropriate, since it will present the student with only cases from sport to then apply to sport. Rather, one’s understanding must be informed by (much of) the breadth of philosophy. Charles Travis’s view of occasion-sensitivity provides a clear example of appropriately contextual appeal. Part Three of the paper returns to the need for an institutional account of sport, one recognizing that there is no one occasion on which a particular sport is played; and hence no single set of conditions which can uniquely identify that sport. Thus, soccer played with one’s children typically differs from elite soccer: but both are (genuinely) soccer. When one turns to the appreciation of sport (in the light of Stephen Mumford’s excellent Watching Sport: Aesthetics, Ethics and Emotion [2012a]), one recognizes that, in order to genuinely appreciate sport, one cannot detach oneself from the outcome as completely as Mumford’s extreme purist seems to. But reflection on that case may also return us to contextualism by moving us away from attachments to the complete or the exceptionless in our accounts of spectating as of sport: maybe there is no one thing that occurs in all the relevant cases.     

The Meaning of Prakṛti in the Yogasūtra and Vyāsabhāṣya

It is a common mistake, especially, perhaps, among students of the religions and philosophies of India, to assume that the word prak?ti, best known as the ultimate material principle in the Sā?khya and Yoga systems of religious thought, the material cause of the world in Hindu theologies and, as such, an epithet of the goddesses in Hinduism, always refers to an ultimate principle. Even in Sā?khya and Yoga texts the word prak?ti is used in various ways. Prak?ti does not always refer to the ultimate principle. Translators often leave the word prak?ti untranslated and mislead the reader to assume that the ultimate principle is referred to, when it is not. This article discusses the use of prak?ti in the Sā?khya-Yoga texts the Yogasūtra and the Vyāsabhā?ya and criticises some translation practices.     

From Community to Time–Space Development: Comparing N. S. Trubetzkoy,Nishida Kitarō, and Watsuji Tetsurō

I introduce and compare Russian and Japanese notions of community and space. Some characteristic strains of thought that exist in both countries had similar points of departure, overcame similar problems and arrived at similar results. In general, in Japan and Russia, the nostalgia for the community has been strong because one felt that in society through modernization something of the particularity of one's culture had been lost. As a consequence, both in Japan and in Russia allusions to the German sociologist Ferdinand Tönnies’ book Gemeinschaft und Gesellschaft are frequent. In the end I associate the Japanese as well as the Russian ideas with neo-Darwinian versions of the theme of evolution as it has been developed by Henri Bergson, Gilles Deleuze, and Felix Guattari.     

Wittgenstein,Lao Tzu and Chuang Tzu: The Art of Circumlocution

Where Western philosophy ends, with the limits of language, marks the beginning of Eastern philosophy. The Tao de jing of Laozi begins with the limitations of language and then proceeds from that as a starting point. On the other hand, the limitation of language marks the end of Wittgenstein's cogitations. In contrast to Wittgenstein, who thought that one should remain silent about that which cannot be put into words, the message of the Zhuangzi is that one can speak about that which cannot put into words but the speech will be strange and indirect. Through the focus on the monstrous character, No-Lips in the Zhuangzi, this paper argues that a key message of the Zhuangzi is that the art of transcending language in the Zhuangzi is through the use of crippled speech. The metaphor of crippled speech, speech which is actually unheard, illustrates that philosophical truths cannot be put into words but can be indirectly signified through the art of stretching language beyond its normal contours. This allows Eastern philosophy, through the philosophy of the Zhuangzi to transcend the limits of language.     

The Cheng Brothers’ Onto-theological Articulation of Confucian Values

In this article, I attempt to provide a new interpretation of li (commonly translated as ‘principle’) in the neo-Confucian brothers Cheng Hao and Cheng Yi. I argue that (1) the two brothers’ views on li are not as radically different as many scholars have made us to believe; (2) li in both brothers is a de-reified conception, referring not to some entity, including the entity with activity, but to activity, the life-giving activity of the ten thousand things; and (3) this life-giving activity, in terms of its mysterious wonderfulness, is called shen (literally meaning ‘God’ or ‘divinity’), and thus we have a Confucian theology (shen-talk) in the Cheng brothers, very similar to the Christian theology of creativity by Gordon Kaufman.     

The Divine Command Theory of Mozi1

In this study, I will examine the famous ‘divine command theory’ of Mozi. Through the discussion of several important chapters of Mozi, including Fayi (law), Tianzhi (the will of heaven), Minggui (knowing the spirits) and Jianai (universal love), I attempt to clarify the arguments of Mozi offered in support of his distinctive ideas of serving heaven, knowing the spirits and loving all. The analysis shows that there are serious problems with his assumptions, hence they fail to support his conclusions as to the heaven–human relationship, and the man–man relationship. That is to say, at least in the texts covered, Mozi did not justify the moral or social relationship in society by appealing to the religious relationship.     

Interpreting Causality in the Health Sciences

We argue that the health sciences make causal claims on the basis of evidence both of physical mechanisms, and of probabilistic dependencies. Consequently, an analysis of causality solely in terms of physical mechanisms or solely in terms of probabilistic relationships, does not do justice to the causal claims of these sciences. Yet there seems to be a single relation of cause in these sciences—pluralism about causality will not do either. Instead, we maintain, the health sciences require a theory of causality that unifies its mechanistic and probabilistic aspects. We argue that the epistemic theory of causality provides the required unification.