روبندرونات طاغور
تنمو الإنسانية بالحرية الخلّاقة وبرابطة باطنية مع كل حياة – والقومية صنم خطير يعيق نموها.
التموضع
شاعر ومربٍّ بنغالي وأول غير أوروبي ينال جائزة نوبل في الأدب: دين إنساني قوامه الشخصية المبدعة، ونقد حاد للقومية.
الأفكار الرئيسة
- دين الإنسان
- نقد القومية
- التربية على الحرية (شانتينيكيتان)
التأثير
تأثّر بـ 2
ياجنافالكيا
تأثّر بـ
The link runs through the Upanishads, in which Yajnavalkya’s teaching is preserved: Tagore, raised with them in daily family worship, built his lectures Sadhana (1913) on them. R. Tagore, Sadhana: The Realisation of Life (1913), preface
التوثيق: مسودة بالذكاء الاصطناعي
ياجنافالكيا › تقليديًا نحو 800–720 ق.م
كبير
تأثّر بـ
Tagore translated One Hundred Poems of Kabir (1915, with Evelyn Underhill) from Kshitimohan Sen’s collection; many of the poems are of doubtful authenticity. R. Tagore (tr.), One Hundred Poems of Kabir (1915); C. Vaudeville, Kabir (1974)
التوثيق: مسودة بالذكاء الاصطناعي
كبير › نحو 1440–1518
أثّر في 3
سارفيبالي راذاكريشنان
أثّر في
Radhakrishnan’s The Philosophy of Rabindranath Tagore (1918) presented Tagore’s poetry as a modern voice of the spirit of the Upanishads – a humanism and spiritualism he made his own. S. Radhakrishnan, The Philosophy of Rabindranath Tagore (London 1918)
التوثيق: مسودة بالذكاء الاصطناعي
سارفيبالي راذاكريشنان › 1888–1975
أمارتيا صن
أثّر في
Sen, who grew up at Tagore’s school in Santiniketan, defended Tagore’s cosmopolitan reason and his critique of nationalism in “Tagore and His India” (1997). A. Sen, “Tagore and His India”, New York Review of Books, 26 June 1997; The Argumentative Indian (2005), ch. 5
التوثيق: مسودة بالذكاء الاصطناعي
أمارتيا صن › وُلد 1933
آشيس ناندي
أثّر في
In The Illegitimacy of Nationalism (1994) Nandy read Tagore’s rejection of nationalism as an alternative to Western-style anti-colonial nationalism. A. Nandy, The Illegitimacy of Nationalism: Rabindranath Tagore and the Politics of Self (1994)
التوثيق: مسودة بالذكاء الاصطناعي
آشيس ناندي › وُلد 1937
النقد
ينتقد 1
مهاتما غاندي
انتقد
Tagore criticised Gandhi’s non-cooperation and burning of foreign cloth as narrowing, and doubted the spinning wheel as remedy (‘The Call of Truth’, 1921; ‘The Cult of the Charka’). S. Bhattacharya (ed.), The Mahatma and the Poet: Letters and Debates between Gandhi and Tagore 1915–1941, 1997
التوثيق: مسودة بالذكاء الاصطناعي
مهاتما غاندي › 1869–1948
الأعمال
محاضرات ألقيت في اليابان والولايات المتحدة: الأمة تنظيم للقوة والجشع يلتهم الحياة الأخلاقية للشعوب.
الموقف
Tagore was a poet, composer, painter and educator rather than an academic philosopher. Drawing on the Upanishads and the Bhakti poets, he found the divine not beyond the world but in the creative surplus of human personality – in love, art and the striving for unity, which he called the religion of man. Education should cultivate freedom, creativity and harmony with nature, not mere obedience. In his lectures on nationalism he denounced the nation-state as an organisation of power and commerce that devours the moral life of peoples, and warned India against imitating it. He publicly disagreed with Gandhi over non-cooperation, and discussed the nature of truth with Einstein.
الحياة والسياق
Rabindranath Tagore was born in 1861 in Calcutta, the son of Debendranath Tagore, a leader of the Brahmo Samaj. Largely educated at home, he studied briefly in England. In 1901 he founded a school at Santiniketan, from which Visva-Bharati University grew in 1921. In 1913 he became the first non-European Nobel laureate in literature. He renounced his knighthood after the Amritsar massacre of 1919 and died in Calcutta in 1941.
أعمال رئيسة أخرى
- Gitanjali (Bengali 1910; English as Song Offerings, 1912)
- The Home and the World (Ghare Baire, 1916)
- The Religion of Man (1931)
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