Rabindranath Tagore
Ludzkość rośnie dzięki twórczej wolności i wewnętrznej więzi z całym życiem – a nacjonalizm jest niebezpiecznym bożkiem, który ją zatrzymuje w rozwoju.
Umiejscowienie
Bengalski poeta, pedagog i pierwszy nieeuropejski laureat literackiej Nagrody Nobla: humanistyczna religia twórczej osobowości i ostra krytyka nacjonalizmu.
Kluczowe idee
- Religia Człowieka
- Krytyka nacjonalizmu
- Wychowanie w wolności (Santiniketan)
Wpływ
Pod wpływem 2
Yajnavalkya
pod wpływem
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
Źródło: szkic AI
Yajnavalkya › według tradycji ok. 800–720 p.n.e.
Kabir
pod wpływem
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)
Źródło: szkic AI
Kabir › ok. 1440–1518
Wpływ na 3
Sarvepalli Radhakrishnan
wpływ na
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)
Źródło: szkic AI
Sarvepalli Radhakrishnan › 1888–1975
Amartya Sen
wpływ na
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
Źródło: szkic AI
Amartya Sen › ur. 1933
Ashis Nandy
wpływ na
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)
Źródło: szkic AI
Ashis Nandy › ur. 1937
Krytyka
Krytykuje 1
Mahatma Gandhi
krytykuje
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
Źródło: szkic AI
Mahatma Gandhi › 1869–1948
Dzieła
Wykłady wygłoszone w Japonii i Stanach Zjednoczonych: naród jako organizacja władzy i chciwości, która pożera życie moralne ludów.
Stanowisko
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.
Życie i kontekst
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.
Dalsze główne dzieła
- 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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