By Aurélie Névot
L. a. relation maître-disciple « défie toute étude d’ensemble », a écrit George Steiner, tant elle se singularise par l. a. stress entre ses cadres multiples et son caractère certain. Socle de l’édifice social, elle s’incarne entre deux personnes, tout en constituant le médium de l. a. pensée en partage. C’est en multipliant les angles et en diversifiant les domaines où cette relation s’exerce que pareil phénomène peut être approché. Tel est le propos de cet ouvrage rassemblant philosophes, historiens et ethnologues. De l’Académie d’Athènes à l’enseignement dans les associations scolaires et universitaires en Europe contemporaine, de filiations spirituelles et musicales hindoues à des pratiques chamaniques de Chine, les auteurs s’interrogent sur les acteurs de los angeles transmission – orale ou livresque, parlée ou muette, gestuelle ou musiquante –, et l’intimité de ces « passeurs de query ». Confucius dit transmettre mais ne pas innover, tout en considérant que de l’ancien émane l. a. nouveauté ; Fichte fait du rapport maître-disciple los angeles situation de l’éclosion du savoir. Autant de occasions dans des civilisations et des temps différents qui déploient toutes les facettes de cette rencontre interpersonnelle. Autant d’occasions de mettre en lumière los angeles continuité, los angeles perdurance de l’objet à transmettre.Une réflexion stimulante sur un phénomène social mal connu : los angeles transmission du savoir.
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Additional info for De l'un à l'autre : Maîtres et disciples
Dayānanda was aware of the interrelation of the problems of early widowhood and child marriage and also the relation between the dowry system and female infanticide. He believed that the eradication of the practice of child marriage would reduce the number of widows but in the meantime the solution to the problem of early widowhood was to sanction niyoga. The eduction of children, including Śūdras, should involve the study of Hindi and Sanskrit as well as other languages, schools should be egalitarian catering for the instruction of boys up to the age of twenty-five and girls up to the minimum age of sixteen.
Such were the lofty aspirations which my mind then entertained. Idolatry with all its pomp and circumstance was to be found chiefly in the Tantras and Puranas,17 and had no DEVENDRANĀTH TAGORE 27 place in the Vedanta. 18 Response to Missionary Activity I went about in a carriage every day from morning till evening to all the leading and distinguished men in Calcutta, and entreated them to adopt measures by which Hindu children would no longer have to attend missionary schools and might be educated in schools of our own.
Some came really to worship, others came without any definite aim: whom should we recognise as the true worshipper of Brahma? Upon these considerations I decided that those who would take a vow to renounce idolatry and resolve to worship the one God, they alone would be regarded as Brāhmas. 10 Influence of Rāmmohan Roy and Views of Idolatry I was the eldest son of my father. On any ceremonial occasion it was I who had to go from house to house inviting people. ’ Upon this he said, ‘Brother, why come to me?