Philosophia Perennis

Accueil > Tradition hindoue > Torella : vimarśa - ‘reflective awareness’

Torella : vimarśa - ‘reflective awareness’

samedi 21 avril 2018

honnêteté
honestidade
honesty
honneur
honra
honradez
honor
honour
retitude
retidão

Vimarśa parāmarśa
acte de conscience
prise de conscience
tomada de consciência
vimarśa
prise de conscience active
has been translated in various ways and there are good Bien
agathon
agathón
Bem
Bom
Good
Bueno
reasons for each of them : ‘cogitazione, pensiero’ (Gnoli), ‘prise de conscience Gewissen
conscience
consciência
conciencia
consciencia
Bewusstsein
Bewußtsein
consciencidade
consciousness
conscient
purusârtha
samvid
bodha
cit
chit
’ (Silburn Silburn Lilian Silburn (1908-1993), indianiste française, spécialiste du shivaïsme du Cachemire, du tantrisme et du bouddhisme. ), ‘self Selbst
soi-même
Soi
si mesmo
Self
si mismo
A non-personal, all-inclusive awareness.
-consciousness, freedom Freiheit
liberté
liberdade
freedom
liberdad
eleutheria
svātantrya
Atiguna
, determinate consciousness’ (Pandey Pandey K. C. Pandey ), ‘raissaisissement infini Unendlichkeit
unendlich
Infinito
Infini
Infinite
Infinité
’ (Hulin Hulin HULIN, Michel. Le principe de l’ego dans la pensée indienne classique. La notion d’ahamkara. Paris : Collège de France, 1978. ), ‘Betrachtung, Urteil’ (Frauwallner), ‘self-representation vorstellen
représenter
representar
Vorstellung
représentation
representação
representation
representación
saṃkucita
’ (Sanderson), ‘prise de conscience active, libre activitē de la Conscience’ (Padoux Padoux André Padoux (1920 - 2017), indianiste français. ) etc. The translation ‘reflective awareness awareness
being aware
être-conscient
ser-ciente
estar-consciente
dṛṣṭisṛṣṭi
’ that I have generally adopted — drawn from Matilal 1968a, who however uses it to translate anuvyavasāya (also Dyczkowsky uses it frequently) — seemed to me broad enough to be adapted to the different contexts and meanings in which the term is used. Being Seiende
Seiendes
Seienden
l'étant
étants
ente
entes
sendo
beings
being
neither too precise nor too vague, it permits me not to disseminate the text of different expressions for the same term. Vimarśa is accompanied by a series of terms deriving from the same root Grund
Fundament 
fondement
fundamento
Fundamente
fondations
fondation
ādhāra
root
with different preverbs (parā°, pratyava0, ava°, ā°). A differentiation between them might be attempted by identifying a more intimate and analytic element in vimarśa, a more instantaneous and indefinite element in parāmarsa, one more characterized by introjection and return to the subject sujet
objet
sujeito
objeto
subject
object
Subjekt
Objekt
in pratyavamarśa. However, the close reading of the texts of this school indicates that, even if these different nuances are in principle Principe
arche
arkhê
princípio
Princípio
Principio
Principle
not unfounded, they are largely used as interchangeable terms. Another important notion, closely connected with vimarśa — and probably first introduced by Utp Utpaladeva
Utp
Utpala
Utpaladeva (« Seigneur du Lotus Bleu ») ou Utpalācārya (Xe siècle), philosophe shivaïte (śaivasiddhānta) du Cachemire, élève de Somānanda et maître de Abhinavagupta.
. —, is that of camatkāra ‘astonished, wondrous, savouring’ (see below p. 118 n. 23). It could be defined as a vimarśa enriched with a strong aesthetic connotation. (p. xxiv)


Voir en ligne : THE ĪŚVARAPRATYABHIJÑĀKĀRIKĀ OF UTPALADEVA WITH THE AUTHOR’S VRTTI