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However, given that this form of Hindu nationalism At an obvious based tionalism tially derivative of the modern discourse of political freedom, with its three pillars and the nation-state, the novel is at a deeper level af national identity, nationalism, a critique of the discourse of political identitarian freedom as such. The Rebellion of 1857 had dramatically exposed the fragility of the East India Company’s rule over India.46 It had also driven home the fact that significant parts 43 the two discourses of inherent in trying to reconcile of the difficulties was very conscious Tagore in forces are constantly “I sometimes detect in myself a battle ground where two opposing freedom: of strife, the other egging me on to battle.” Sisirkumar to peace and the cessation action, one beckoning 4. Three Lectures Ghose, (Mysore, 1982), Rethinking Tagore: 44 For incisive in Tagore, see Ashis Nandy, The Ille of nationalism and humanitarianism analyses Martha C. Nussbaum, and the Politics Nationalism: Rabindranath of Self (Delhi, 1994); Tagore gitimacy of For Love of Country: with Respondents, cricketer mahadev (domcavalo.com) C. Nussbaum in Martha and Cosmopolitanism,” “Patriotism see ed.

It was this third option that nineteenth-century Indian thinkers such as Ram Bankim Swami Chandra Vivekananda, Roy, Chatterji, and Rabindranath of ethical freedom as a bridge between the Tagore chose, by creating a discourse mohan imperative of renunciative freedom and political freedom. Jogesh Chandra in Chatterji, Bankim rachanavali, “Dharmatattva,” Chatterji, Chat Bankimchandra The Unhappy Consciousness: Kaviraj, 1969), 609. See also Sudipta Bagal (Calcutta, in India (Delhi, Discourse and the Formation 1995). of Nationalist topadhyay 33 586. Bankim rachanavali, Chatterji, 34 In contrast in Bankim discourse the origins of nationalist who has located to Partha Chatterjee, did not I contend that this idea of difference difference, Chandra thoughts on civilizational Chatterji’s Nationalist See Chatterjee, of freedom. The split between juridico-pohtical liberty and the discourse ot renunciative free dom is also evident in the late-nineteenth-century writings of Bankim Chandra Chat and intellectual most one of the figures in modern Bengal important literary terji, argued in numerous essays that the juridical discourse of liberty, the individual as the subject of law, with rights given or not given which presupposed by institutions of political society, was a Western import.32 The real telos of Indian and India.

God. in the Live then, was ethical their masses and themselves, deny of action tears out goes who true madness is born Samnyasin of men, to and are for the real samnyasin, goal world of it. In Tagore’s eyes, this the novel is the moment of his real freedom. In the first half of the nineteenth century, as a result of the encounter with the Western dis the pursuit of renunciative free brought by British colonialism, which in had the been an individual and involved a dom, past pursuit complete re nunciation of the world and an ascetic retreat from it, was transformed into an ethical course of freedom with the world in the form of social service or service to humanity as engagement a whole. Please Note: Any information published by TravelTriangle in any form of content is not intended to be a substitute for any kind of medical advice, and one must not take any action before consulting a professional medical expert of their own choice. This ethical turn allowed Indian thinkers in the nineteenth century to avoid direct political confron tation with the colonial government, whose role they continued to articulate in terms of the discourse of imperial justice.29 It was Rammohan Roy who brought center the discourse in Indian of renunciative freedom to bhakti as the dominant stage form of Hinduism thought by deliberately abandoning and founding a new religion in 1830 called Brahmo Samaj, based on the ancient Upanishadic ideas of Brahman and moksha.30 Marking a break from the past, however, Roy argued that the pursuit of moksha did not require one to renounce the world.

British colonial Or they could try to find some middle ground between the two of freedom without abandoning either entirely. Brahman in all by throwing in the light of knowledge.37 Vivekananda exhorted his disciples to immerse themselves as samnyasins in the work of educating the masses, particularly women, and in charitable activities to reduce and was the poverty illiteracy.38 Indeed, he inspired by goal of ethical freedom to establish the Ramakrishna Mission, a network of charitable institutions run by sam nyasins whose primary aim was the service of humanity.39 As with Roy, Vivekanan da’s the two notions of freedom attempt to find some middle ground between as political. Share tips for activities like skiing and snowboarding. After his return to India from South Africa in 1914, even while leading some of the most extensive peasants’ and workers’ movements in Champaran, he continued to view these movements pri Kheda, and Ahmedabad, marily in terms of the imperial juridical paradigm, as essentially pleas for justice.48 With the passage of time, however, the long-held and surprisingly widespread hope of imperial justice was beginning to appear to the people of India more like a political trap intended to keep India a British colony indefinitely.49 Yet, while the inadequacy of the discourse of justice was becoming clear, the Indie discourse of freedom, having abandoned the renunciative path, had come only so far as an ethical engagement with the world.