Buddhism in the Shadow of Brahmanism

Bronkhorst, Johannes

doi:10.1163/ej.9789004201408.i-294

Cited by 85 publications

(9 citation statements)

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“…Furthermore, such inter-religious distinctions are not limited to Western religions, but can for instance be seen in the Buddhist critique of Brahmanism in India as well as the inter-religious critiques between Daoism, Buddhism, Confucianism as well as between Shia, Sunni, Alevi, Ahmadiya, etc. (Bronkhorst 2011, Kohn 2000, Xing 2016, Schmidtke 2016.…”

Section: The Construction Of Religionsmentioning

confidence: 99%

Inter-religious Relations as a New Foundation for Comparative Religion

Reeh

2020

Method Theory Study Relig.

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This article argues that the problems that comparative religion encountered in the 1980s and onward did not arise from the comparative project as such, but rather from the fact that comparative religion was founded on an analytical strategy that relied on defining religion. In order to overcome these problems and critique of Jonathan Z. Smith, Talal Asad and others, it is proposed that the comparative study of religion could be re-established on the basis of a different analytical strategy and more specifically on the basis of a relational perspective, in which the crucial point of departure is the finding that religions in many periods and cultural settings seem to constitute themselves in relation to at least one significant other religion. In periods and cultural settings, where religions relate to each other, we do in fact have a commonality between all religions, namely the inter-religious relation. This relation can ensure that we are not comparing things that have nothing in common. If the inter-religious relation is the point of departure, the comparative study of religion can be transformed in such a way that it is not overturned by the social constructionism or post-modernism of J. Z. Smith, Talal Asad and others.

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Section: The Construction Of Religionsmentioning

confidence: 99%

Inter-religious Relations as a New Foundation for Comparative Religion

Reeh

2020

Method Theory Study Relig.

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“…From north to south we find the Kushanas (foreign intruders), Sakas (indigenized foreign intruders), Satavahanas (with a kingdom straddling the ‘Aryan’ north and the Dravidian south), and the Cholas (Dravidian), plus Kharavela in Orissa. Prakrit‐speaking Jainas, Pali and Sanskrit‐speaking Buddhists, and Sanskrit‐speaking Brahmins have entered the South, with the brahmins providing important ritual and political services to the new southern rulers (Bronkhorst, , pp. 42–65; Kulke, ; Kulke & Rothermund, ).…”

Section: Sanskrit As Link Languagementioning

confidence: 99%

English in South Asia: Lessons and parallels

Hock

2019

World Englishes

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Braj B. Kachru's work on South Asian English, part of his larger research framework of 'World Englishes' , is recognized as a significant contribution to linguistics, especially contact linguistics. In 1979, he also dealt with the 'Englishization of Hindi' , an issue more fully pursued by Yamuna Kachru. A first discussion of the significance of the two-way interaction between English and South Asian languages for contact linguistics was presented in Hock (2015). This paper further explores these implications -for Language Contact in general, for the prehistoric 'Indianization' of Sanskrit, and for Sanskrit as pan-Indian link language under the Guptas.Probably the most common notion in contact studies is that of 'substratum' or more properly 'substratum influence' -a language that is lower in prestige influences a language that is higher in prestige and then may replace it (or be replaced

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“…The concept of karma used in varied ways in these religions also revolves on rewards and punishments. We thus propose that in the same way that fundamentalists in the Abrahamic faiths may be concerned over how their actions in this life would bring about God's retributions on judgment day, fundamentalists in Eastern religions may also worry about how their misdeeds in this life would result in misfortune in the next and how strict adherence to the teachings of their religions may alleviate such sufferings (BBC 2018;Bronkhorst 2011;Faure 2009;Paine 1997). 2 We realize that a multidimensional conception of fundamentalism that is too closely related to its historical context (i.e., too concrete and specific) and its components that vary independently of one another may be less stable than a single dimension, as shown in the debate over the church-sect typology (Johnson 1963).…”

Section: Reconceptualizing Religious Fundamentalismmentioning

confidence: 99%

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confidence: 99%

Religious Fundamentalism in Eight Muslim‐Majority Countries: Reconceptualization and Assessment

Moaddel

Karabenick

2018

Scientific Study of Religion

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To capture the common features of diverse fundamentalist movements, overcome etymological variability, and assess predictors, religious fundamentalism is conceptualized as a set of beliefs about and attitudes toward religion, expressed in a disciplinarian deity, literalism, exclusivity, and intolerance. Evidence from representative samples of over 23,000 adults in Egypt, Iraq, Jordan, Lebanon, Pakistan, Saudi Arabia, Tunisia, and Turkey supports the conclusion that fundamentalism is stronger in countries where religious liberty is lower, religion less fractionalized, state structure less fragmented, regulation of religion greater, and the national context less globalized. Among individuals within countries, fundamentalism is linked to religiosity, confidence in religious institutions, belief in religious modernity, belief in conspiracies, xenophobia, fatalism, weaker liberal values, trust in family and friends, reliance on less diverse information sources, lower socioeconomic status, and membership in an ethnic majority or dominant religion/sect. We discuss implications of these findings for understanding fundamentalism and the need for further research.

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Buddhism in the Shadow of Brahmanism

Cited by 85 publications

References 0 publications

Inter-religious Relations as a New Foundation for Comparative Religion

Inter-religious Relations as a New Foundation for Comparative Religion

English in South Asia: Lessons and parallels

Religious Fundamentalism in Eight Muslim‐Majority Countries: Reconceptualization and Assessment

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