Svijet je sveobuhvatan pojam područja vanjskoga iskustva u kojem se svi predmeti pojavljuju kao izvanjski našoj svijesti. To je također područje nastajanja, prolaznosti i nestajanja, odn. rođenja, ...života i smrti (fiziologija, filozofijska fizika, kozmologija). Samo suće, naprotiv, poima se kao ono što jest i ne postaje (ontologija, metafizika). Filozofija istražuje ono što je predmet naše spoznaje, ali i ono što bi trebao biti predmet našega djelovanja (etika, praktička filozofija). Filozofija može pokušati razumjeti prirodu svijesti i uma iz iskustva svijeta ili može pokušati procijeniti istinu ili pojavnost svijeta koji doživljavamo iz procjene naših spoznajnih moći (epistemologija). Oba su pristupa potvrđena u Indiji i na Zapadu u različitim razdobljima. Razmotrit će se i usporediti neki primjeri.
Le monde est un concept englobant la sphère de l’expérience externe dans laquelle tous les objets apparaissent comme externes à notre conscience. C’est également le domaine du devenir, de la transience et de la disparition, à savoir, respectivement de la naissance, de la vie et de la mort (physiologie, physique philosophique, cosmologie). L’être lui-même, au contraire, est conçu comme ce qui est et ne devient pas (ontologie, métaphysique). La philosophie examine l’objet de notre cognition, mais aussi ce qui devrait être l’objet de notre action (éthique, philosophie pratique). La philosophie peut tenter de comprendre la nature de la conscience et de la raison à partir de l’expérience du monde, ou elle peut s’appliquer à évaluer la vérité ou l’apparence du monde que nous percevons à partir de l’évaluation de nos facultés cognitives (épistémologie). Les deux approches ont été confirmées en Inde et en Occident à différentes époques. Certains exemples seront examinés et comparés.
Die Welt ist ein umfassender Begriff des Bereichs der äußeren Erfahrung, in der alle Objekte als außerhalb unseres Bewusstseins erscheinen. Dies ist auch der Bereich der Entstehung, der Vergänglichkeit und des Verschwindens, bzw. der Geburt, des Lebens und des Todes (Physiologie, philosophische Physik, Kosmologie). Das Seiende selbst wird, im Gegenteil, als das, was ist und nicht wird verstanden (Ontologie, Metaphysik). Die Philosophie untersucht das, was der Gegenstand unserer Erkenntnis ist, aber auch das, was der Gegenstand unseres Handelns sein sollte (Ethik, praktische Philosophie). Die Philosophie kann es versuchen, die Natur des Bewusstseins und der Vernunft aus der Welterfahrung zu verstehen, oder kann es versuchen, die Wahrheit oder das Erscheinungsbild der Welt zu beurteilen, die wir aus der Beurteilung unserer Erkenntniskräfte erleben (Epistemologie). Beide Zugangsweisen wurden in Indien und im Westen zu unterschiedlichen Zeiten bestätigt. Einige Beispiele werden in Betracht gezogen und verglichen.
The world is a comprehensive concept of the area of external experience in which all objects appear as external to our consciousness. It is also the area of becoming, transience and disappearance, resp. of birth, life and death (physiology, philosophical physics, cosmology). The being itself, on the contrary, is conceived as what is and does not become (ontology, metaphysics). Philosophy investigates what is object of our cognition, but also what should be the object of our activity (ethics, practical philosophy). Philosophy can try to understand the nature of consciousness and reason from the experience of the world, or it can try to assess the truth or the appearance of the world that we experience from the assessment of our cognitive faculties (epistemology). Both approaches have been confirmed in India and West in different periods. Some examples will be considered and compared.
The Bhagavadgītā is often considered the holiest text of Hinduism. It was commented by a legion of commentators, and a number of philologists, starting with Wilhelm von Humboldt, tried to establish ...the layers of its text, which shows traces of several redactions. Some scholars noticed some seams in the text correctly (Friedrich Otto Schrader, Hermann Oldenberg, Hermann Jacobi), and some came close to a general picture of the text history (Jarl Charpentier, Angelika Malinar, Gajanan Shripad Khair, Purushottam Lal Bhargava). On the other hand, many scholars were discouraged by the uncertainties in the investigation of the text history and preferred to interpret the Gītā as an indivisible whole (Paul Deussen, Douglas Hill, Etienne Lamotte, Franklin Edgerton, Robert Zaehner). However, between the 1970s and 2009, it was possible to come to very precise results concerning the textual layers of the Bhagavadgītā, which were internationally largely accepted since ca. 2000. These results imply that, over time, views of several philosophical systems (sāṃkhya, yoga, mīmāṃsā, monistic and theistic vedānta) were incorporated into the poem, as well as polemics with different (often unnamed) doctrines (especially with Buddhism, but also with the Vedas, yoga, monistic vedānta, and even dharmaśāstra). The teachings and exhortations conveyed by the poem are very synthetic and innovative because they are derived from a very complex set of premises. These results of text analyses have been, on the one hand, accepted by a number of prominent scholars worldwide (John Brockington, Georg von Simson, Horst Brinkhaus, Gavin Flood, Przemyslaw Szczurek, Ivan Andrijanić, Robert Zydenbos), but, on the other hand, fiercely contested by some Western post-modernist scholars of religion (Alf Hiltebeitel) and by some scholars of Indian origin sensibilised negatively against Western scholarship (Vishwa Adluri, Joydeep Bagchee). What they lack in their reading of the Bhagavadgītā can best be made clear by means of the comparison with a visitor to an artistic monument of a religious character, which underwent centuries of modifications, like the Split cathedral. If such a visitor considered that the sanctity and artistic credibility of a monument depended on its being completely constructed at one stroke by a single architect with a single conception, he would miss the complex, sometimes even polemical, rich and impressive way in which such a monument conveys its messages. This is the fruit of the long and complex history of the Split cathedral, that was first built as the mausoleum of a Roman emperor, and later turned into the church consecrated to his victims, passing thereafter through many subsequent modifications and ‘reinterpretations’. In the history of art, such prejudices are not as common as they are in the study of sacred texts. That is why a suitable example of a monument having religious character, like the Split cathedral of the Assumption of Virgin Mary, also consecrated to Diocletian’s victims Domnius and Anastasius, can best illustrate how we should understand a literary monument of a religious and philosophical character, like the Bhagavadgītā, which underwent a comparably complex history.
In Plato’s dialogue it is Timaeus from Locri in Italy who describes cosmogony to his Athenian friends – a very Mediterranean narrative framework. However, many motifs in the cosmogony of Timaeus have ...their parallels in an Indian Upaniṣad, Aitareya-Upaniṣad, and possible partial parallels in the traditions of Iranians, Slavs, and especially Germans. That seems to imply Indo-European, and not Mediterranean origin (which does not exclude possible further correspondences). On the other hand, that cosmogonic model seems to have influenced the (Greek) terminology of the Christian formulations in the Nicene-Constantinopolitan Creed concerning the Creator and creation. Although not of Mediterranean origin, the creation model from the dialogue Timaeus became widely spread in the Mediterranean area.
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