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Fire, Death and Philosophy, A History of Ancient Indian Thinking

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ISBN: 978-83-8017-085-8
Description: hardback, 717 pp. (24,5x17cm)
Condition: new
Weight: 1285g.


 


Joanna Jurewicz, Fire, Death and Philosophy, A History of Ancient Indian Thinking, Warsaw 2016


Introduction
1. The general aim of the book
2. Cognitive linguistics and semantics
3. The creation of abstract concepts in cognitive semantics
4. The creation of abstract concepts in philosophy
     using cognitive semantics
5. The content of the book and basic interpretative assumptions
6. An outline of the historical and cultural background
7. Fire and cognition in the Ṛgveda
1. The Ṛgveda
     1.1. The blended abstract concepts. Wood, tree and embryo of the waters
     1.2. Reality as speech (vãc)
     1.3. Man is the measure of all things (RV 10.90)
     1.4. The Maker of Everything (víśvakarman)
     1.5. The search for abstraction (ṚV 10.72)
     1.6. The first philosophical treatise (ṚV 1.164)
     1.7. The Ṛgvedic concept of fame (śrī́, śrávas, yáśas and kṣatrá)
            1.7.1. Śrī́
            1.7.2. Śrávas
            1.7.3. Yáśas
            1.7.4. Ksatrá
            1.7.5. One concept, four words
     1.8. Conclusion
2. The Atharvaveda
  2.1. Blended concepts with Agni as the input space
     2.1.1. Reality as the ruddy one (róhita)
     2.1.2. Reality as breath (prãzá)
     2.1.3. Reality as time (kãlá)
  2.2. Conceptualization of reality in terms of man
     2.2.1. The concept of the Vedic pupil (brahmacãrín)
     2.2.2. The concept of Vrātya
     2.2.3. Man is still the measure of all things
     2.2.4. The concept of the pillar (skambhá)
  2.3. Fire as the essence of reality
  2.4. Ṛgvedic concepts reconsidered
  2.5. Experience in philosophy
     2.5.1. A stronghold, the wheel of a chariot and a vessel
         2.5.1.1. Stronghold
         2.5.1.2. Wheel of a chariot
         2.5.1.3. Vessel
     2.5.2. Lotus, reed and tree
         2.5.2.1. Lotus and reed
         2.5.2.2. Tree
     2.5.3. Wild goose
  2.6. Towards abstraction
     2.6.1. The concept of the full (purzá)
     2.6.2. The concept of killing
     2.6.3. The concepts of sát and ásat
     2.6.4. The concepts of ãtmán and bráhman
     2.6.5. Monism and internal contradictions
     2.6.6. The direct cognition of reality
  2.7. Conclusion
3. The Śatapatha Brāhmaṇa
  3.1. The creation of the world
     3.1.1. Reality is death
  3.2. Death in creation
     3.2.1. Reality dies through his creatures
     3.2.2. Death of reality within its manifest aspect
     3.2.3. Reality resurrects in its manifest aspect
  3.3. The necessity and significance of death for mortals
  3.4. The creation of the immortal part of man
     The verb sam kr~ -
          3.5. The cognitive character of the creative process
             3.5.1. Cognition as cleansing and heating
             3.5.2. Creation as agreement. The concept of mā́yā
             3.5.3. Creation as giving names and assuming forms
             3.5.4. Creation as division into truth and untruth
          3.6. The concepts of ātmán, bráhman, sát, ásat
          3.7. Conclusion
        4. The Upaniṣads
          4.1. Cosmogony
             4.1.1. The continuity of tradition (Br̥hadāranyaka Upaniṣad 1.2)
             4.1.2. The redefinition of the concept of ātmán (Br̥hadāranyaka Upaniṣad 1.4)
             4.1.3. Reality and manifestations of ātman in the Aitareya Upaniṣad
             4.1.4. The levels of experience (Chāndogya Upaniṣad 6.1-7)
             4.1.5. Reality really transforms itself. Sat, tyam and satyasya satyam
          4.2. Ontology   
4.2.1. The cognitive relationship between aspects of reality
            4.2.1. The cognitive relationship between aspects of reality
             4.2.2. Ways of description of reality
          4.3. The role of man
             4.3.1. Men create reality. The model of the Five Fires
                 and the two afterlife paths
             4.3.2. How to achieve the path of gods (Chāndogya Upaniṣad 4.10-15)
          4.4. Liberating cognition
             4.4.1. The state gained in liberating cognition
             4.4.2. The nature of liberating cognition and its stages
                 4.4.2.1. Tradition reworked (Chāndogya Upaniṣad 3.1-14 and Śatapatha Brāhmaṇa 10.6.3)
                 4.4.2.2. How the unmanifest can be seen (Br̥hadāranyaka Upaniṣad 2.1-3)
                 4.4.2.3. Who sleeps and who does not (Br̥hadāranyaka Upaniṣad 4.3-4)
                 4.4.2.4. Philosophy in practice (Chāndogya Upaniṣad
                      8.1-12)
                 4.4.2.5. Abstraction of experience (Taittirīya Upaniṣad
                      2.1-5)
          4.5. Conclusion
 5. Afterlife and the belief in rebirth
          5.1. Accounts of the Jaiminiya Brãhmaza (1.17-18, 1.45-50)
             5.1.1. The model of the Five Fires in the Jaiminiya Brãhmaza and the first afterlife path
             5.1.2. The second afterlife path
          5.2. Account of the Jaiminiyopanicad Brãhmaza (3.7-28)
             5.2.1. The first afterlife path
             5.2.2. The second afterlife path
             5.2.3. The third afterlife path
          5.3. The afterlife paths according to the Kaucitaki Upanicad
          5.4. Conclusion
        General conclusion
          1. The way the abstract concepts are built
          2. The development of early Vedic philosophy
          3. The early breath practice connected with recitation
          4. Other topics for further research
        Bibliography  

    Indeks (English, Latin, Greek)
    Indeks (English, Latin, Greek)
        Index (Sanskrit)
        Index (fragments discussed in the book)

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