By Prasenjit Duara, Viren Murthy, Andrew Sartori
A better half to worldwide historic Thought presents an in-depth assessment of the improvement of old considering from the earliest instances to the current, the world over, without delay addressing the problems of ancient concept in a globalized context.
- Provides an summary of the advance of old pondering from the earliest instances to the current, the world over, via essays written by means of a crew of major foreign scholars
- Complements the Companion to Western ancient Thought, putting non-Western views on historiography on the middle of the discussion
- Explores the various ancient traditions that experience formed the self-discipline, and the demanding situations posed by way of modernity and globalization
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Additional info for A Companion to Global Historical Thought
Eras and their various systems of calendars come into use in the later texts of what I have called the externalized tradition. Linear time is therefore not absent in the embedded sources but becomes more evident in the later ones. Turning to what I have defined as the historical traditions of early India, I would like to suggest that there are three distinctly different historiographies, each of which treats the past in diverse ways. Today, when we look for historical traditions we give priority to the Puranic tradition based on the various Puranas as texts.
Essential to historical traditions is the shape and accounting of time, which allows a distinction to be made between the past and the present. 6 The cycle is described in the theory of the mahayuga, the great age, incorporating the four yugas or ages of time. The mahayuga was divided into four cyclic ages whose length declined according to geometrical progression. They also registered a decline in dharma or righteousness. The first was the Kritayuga of 4,800 years, the second was the Tretayuga of 3,600 years, the third was the Dvaparayuga of 2,400 years, and the fourth, which is the present age, is the Kaliyuga of 1,200 years.
The question of whether indigenous people have rights to lands on which they were living is now contingent upon whether they can produce a historical narrative about their loss. ” For Smith and Veracini, gender and indigenous histories respectively present at once a challenge and an opportunity to global historical thought. Neumann presents similar concerns in his discussion of memory. History and memory both deal with the past, but whereas scholars have often conceived of history as an objective representation of the past, memory is supposed to be infused with subjectivity and therefore appears unreliable.