Many thinkers and authors don't become much famous during their lifetime but their writings become widely known afterwards. The name of Kierkegaard comes to mind in this context. Some writers give some extra importance to some philosopher or poet of the past resulting in a redrawing of history of ideas. Pfau highlighting Coleridge or Lilla recommending Rousseau fall in this category. Some others like Bellah focus on a certain period of time as crucial which necessitates thinking about the progress of history anew. Thus, it is essential for students to be aware of such lesser known facts.
In India, a narrative is taught in the schools that Mahatma Gandhi brought freedom. This is a clear case of disinformation and no particular remedy has been effected till date. Calling him Mahatma and the Father of the Nation also are contested, justifiably. Similarly, Ambedkar is accorded disproportionate respect by his followers without due academic rigour and comparison. It appears that no political party in India is interested in a sound version of history. Such a cavalier attitude is not good for developing necessary scientific spirit in the country, thus thwarting creativity. But expecting RSS, which is an epitome of rumour and falsehood, to take corrective measures is futile.
Attracting eyeballs and drawing attention space has become pivotal for modern economy and hence peddling lies has gained a new level of respectability. So, there is virtually nothing against which something can be checked for veracity or lack of it. As more and more people readily compromise with values, institutions, too, get corroded. Paid media is a stark reality now and so is the case with Universities and system of awards and honours. Although, this paints a bleak picture of the future of human civilisation, we must put our faith on Evolution which has its own logic and plan. [TNM55]
Misc. References:
The Hindu-Sri Aurobindo Study Forum: Discourse on Sri Aurobindo's 'Life Divine' by ...
www.sacar.in/
Sri Aurobindo Centre for Advanced Research. Home; About Us. SACAR · Manifesting ... Surrender in Integral Yoga · Sri Aurobindo Darshan (SADA) · New Race.
Pronouns in Savitri: 42: Pronouns in Sentences 5.1-5.3 - (Note: The personal and "who" pronouns within Savitri lines are marked in bold and the possessive pronouns are marked in bold and italics. The square brack...
Song of the Sun God - Surya, Sun God Surya Savitri, Creator and Increaser - Sri AurobindoSri Aurbindo teaches the significance of Surya Savirti – the Sun God – in his book The S...
Beyond Religions, Sects and Cults (video) - The age of religions is over. When a great Master comes and releases certain teachings, they have to be expressed in a body of words, which we understand...
Introduction to Philosophy and/or Philosophy of Mind - I am considering to co-teach a course with a philosopher at the University of Florida, one in which we’d look at Indian and Western writings on the same to... Right now I am thinking I would assign books like Perception by Matilal, or Chakravarthi’s Non-Realism, or Ganeri’s Concealed Art of the Soul
- In The Chron of Higher Ed, Faustian desires. The problem with the physical sciences — or with the catchall that Faust called "medicine" — is that when it ...
Bradley, Bataille, and Baudrillard - Just received the soft copy of my article, "Harnessing Western Philosophy for Self-Management" published in SAMSMRITI, The SAMS Journal (Volume 10, Issue 2...
Secularization histories as cultural-political programs by Ian Hunter
It seems that the first uses of secularization to refer to such an epochal process date from the 1830s, and that they emerged in a specific context: namely, in debates over the reshaping of Germany’s religious and political order that were taking place in the period of political turbulence (the Vormärz) leading up to the 1848 revolution and National Assembly. It further seems that this new usage took place within the new discourse or discipline of philosophical history that had emerged when Kantian and Hegelian metaphysics were projected onto political, legal, and ecclesiastical historiographies... One might say that since 1848, philosophical histories of secularization as an epochal rationalization of society have hovered at the edges of the university, as we see in the rival accounts of secularization provided by such thinkers as Habermas, Taylor, Brad Gregory, John Milbank, and others.
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