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Ramanujan A.K. Is there an Indian way of thinking (Contrib. Indian Soc.23, 1989)(T)(21s)_M_.djvu
Date Jan 7, 2004
Horse), does the Levi-Straussian opposition of nature-culture make sense;
we see that the opposition itself is culture-bound...
Each jati or
class defines a context, a structure of relevance, a rule of permissible
combinations, a frame of reference, a meta-communication of what is and
can be done...
Whatever his context—birth, class, gender, age, place, rank,
etc.—a man is a man for all that...
Neither the unique, nor the universal, the two, often contradictory,
concerns of western philosophy, art and polity, are the central concern of
the Indian arts and sciences—except in the counter-cultures and modern
attempts, which quickly get enlisted and remolded (witness the fate of
bhakti movements) by the prevailing context-sensitive patterns...
Eliot borrows the DA DA DA passage (quoted earlier) to
end 'The wasteland' A930), it becomes highly individual, introspective, as
well as universal:
Then spoke the thunder
datta: what have we given?
My friend, blood shaking my heart
The awful daring of a moment's surrender
Which an age of prudence can never retract
By this, and this only, we have existed
Which is not to be found in our obituaries
Or in memories draped by the beneficent spider
Or under the seals broken by the lean solicitor
In our empty rooms
dayadhvam: I have heard the key
Turn in the door once and turn once only
We think of the key, each in his prison
Thinking of the key, each confirms a prison
Only at nightfall, aetheral rumours
Revive for a moment a broken Coriolanus
damyata: The boat responded
Gaily, to the hand expert with sail and oar
The sea was calm, your heart would have responded
Gaily, when invited, beating obedient
To controlling hands
In reverse, Indian borrowings of Western cultural items have been
converted and realigned to fit pre-existing context-sensitive needs...
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