By Purushottama Bilimoria, Andrew B. Irvine
The essays during this quantity take in the heritage of philosophy of faith and modern difficulties in the self-discipline. They pursue those projects as possibilities to right Eurocentric biases that distort wisdom not just of religions originating past the West, yet of the West’s personal traditions.
This is the 1st choice of its variety. The contributions reconsider colonial adventure in India and the Americas, supplying dialogue of large methodological matters, severe re-readings of influential Western interpreters of faith, and arguments that discover blindspots and insights average of colonial distinction while considered via "non-Western" eyes.
The quantity is geared toward complicated undergraduates, graduate scholars, students in philosophy, faith, and similar fields. Readers will take advantage of its wide insurance of areas, traditions and difficulties, and the stability of philosophical critique and reconstruction.
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1992. J. L. Mehta on Heidegger, Hermeneutics and Indian Tradition, edited by W. Jackson. Leiden: E. J. Brill. Mistry, Freny. 1981. Nietzsche and Buddhism: Prolegomenon to a Comparative Study. New York/Bern: Walter de Gruyter. Mitchell, J. Murray. 1885. Hinduism Past and Present. London: The Religious Tract Society. Mohanty, J. N. 1994. Essays on Indian Philosophy: Traditional and Modern, edited by P. Bilimoria. Delhi: Oxford University Press. Reprinted 2002. Monk, Ray. 1991. Ludwig Wittgenstein: The Duty of Genius.
Originally published in Wedge, Winter/Spring 1985, pp. 120–130. Spivak, Gayatri Chakravorty. 1988b. In Other Worlds: Essays in Cultural Politics. New York: Methuen. Spivak, Gayatri Chakravorty. 1999. A Critique of Postcolonial Reason: Towards a History of the Vanishing Present. Cambridge, MA: Harvard University Press. Thapar, Romila. 1993. Interpreting Early India. Delhi: Oxford University Press. Tooley, Michael. 1977. John Hick and the Concept of Eschatological Verification. Religious Studies 12: 177–199.
More recently, the task of preserving Occidental (or more generally one might say Northern Hemisphere) supremacy in the world has been maintained by the social, political and economic might of the United States of America. This has been mostly achieved through new forms of “virtual colonialism” that do not necessitate Philosophy of Religion as Border Control 39 direct political rule, but operate instead through the global spread of capitalism and the increasing power of transnational corporations to effect, even transform local societies and economies.