Download PDF by Arthur Versluis: American Transcendentalism and Asian Religions (Religion in

By Arthur Versluis

ISBN-10: 0195076583

ISBN-13: 9780195076585

ISBN-10: 1423764773

ISBN-13: 9781423764779

The 1st significant learn because the Nineteen Thirties of the connection among American Transcendentalism and Asian religions, and the 1st finished paintings to incorporate post-Civil battle Transcendentalists like Samuel Johnson, this ebook is encyclopedic in scope. starting with the inception of Transcendentalist Orientalism in Europe, Versluis covers the full heritage of yankee Transcendentalism into the 20th century, and the profound impression of Orientalism at the movement--including its analogues and impacts in global non secular discussion. He examines what he calls "positive Orientalism," which acknowledges the price and perennial truths in Asian religions and cultures, not just within the writings of significant figures like Thoreau and Emerson, but additionally in modern renowned magazines. Versluis's exploration of the impression of Transcendentalism at the twentieth-century learn of comparative religions has ramifications for the research of non secular background, comparative faith, literature, politics, heritage, and paintings background.

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Priestley wrote of Dupuis's admittedly weird thesis that Moses' writings are an astrological allegory, that Jacob's twelve sons denote the twelve signs of the zodiac, and that Samson, Hercules, Jason, and Jesus all were the sun: It is also extraordinary that tho' according to Mr. Dupuis, the religion of the Hebrews was originally the same with that of all the neighbouring nations, they should yet be so radically different. All other nations, whether they acknowledged one supreme deity or not, worshipped a multiplicity of Gods; whereas the Hebrews chiefly confined their worship to one.

104 In any case, Shelley tended to share Coleridge's Janus-faced reaction to what he knew of Eastern mythology. 105 Here Shelley was manifesting the Romantic tendency to turn away from institutional religion, a tendency that was part of the Protestant inheritance and something that he shared with the Transcendentalists. But he like the Transcendentalists, also drew on the Eastern teachings and mythology with which he had had more substantive contact. Shelley began to learn about Eastern teachings and mythologies in 1809, when he read Southey's Thalaba and later The Curse of Kehama, about which he was inquiring before it was published, writing Stockdale on 2 December 1810: "When do you suppose Southey's Curse of Kehama will come out?

T. Harris, but Hegel's importance in the history of Transcendentalism's affair with the Orient is more that of precursor. Here and there in Hegel's work we find references that we might follow up, and like Hegel, a number of the Transcendentalists did feel it incumbent upon them to bring in Oriental references more as decoration than as meaningful engagement. But like Hegel, many of the later Transcendentalists fell back on the notion of Christianity's superiority or of the inherent superiority of the West to the East (James Freeman Clarke in particular).

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American Transcendentalism and Asian Religions (Religion in America) by Arthur Versluis


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