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КАТЕГОРИЯ СМЫСЛА / CATEGORY OF SENSE / SINNKATEGORIE

Аникеева Е.Н. Архетип божественной личности как относительной в индийском религиозном сознании

Аникеева Елена Николаевна, кандидат философских наук, доцент, Российский университет дружбы народов, Православный Свято-Тихоновский гуманитарный университет

E-mail: anikeeva.elena@rambler.ru

Дальнейшее развитие религиоведения требует более глубокого применения философской и философско-религиозной методологии и соответствующего категориального аппарата к религиозному сознанию, в частности, к индийскому и к идее/архетипу божественной личности. Относительный характер божественной личности в индийских религиях проявляется в: инклюзивизме (термин индолога П. Хакера) — неограниченной способности включения новых богов  и культов, отождествлении ряда божественных персонажей, вариативной функциональности божеств, идентичности политеистической религиозной парадигмы и др. Олицетворение/деперсонификация в данном архетипе индийского религиозного сознания является двуединым процессом, имеющим пан(ен)теистическую, а не абсолютно-теистическую основу. Поскольку индийская божественная личность не абсолютна, а относительна, то архетип такой личности в индийском религиозном сознании характеризуется атрибутивно-функциональным теизмом и релятивизмом.

Ключевые слова: религиозный архетип, инклюзивизм, эксклюзивизм, релятивизм божественных личностей, политеистическая религиозная парадигма, пан(ен)теистическая основа персонифицированных божеств, атрибутивно-функциональный теизм, абсолютный теизм.

Литература:

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3.                                                    Аникеева Е.Н. Вопрос о личностном бытии в западноевропейском теизме // Пространство и Время. 2013. № 4(14). С. 64—71.

4.                                                    Аникеева Е.Н. К вопросу об инклюзивизме индийских религий и эсклюзивизме христианства // Ежегодная Богословская конференция ПСТБИ. Материалы 1998 г. М.: ПСТБИ, 1998. С. 52—55

5.                                                    Аникеева Е.Н. Католическая теология религии об индийской религиозности // Всеволод Сергеевич Семенцов и российская индология. М.: Изд-во Восточная литература РАН, 2008. С. 295—314.

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27.                                                Hartshorne C. "Theism in Asian and Western Thought." Philosophy East and West 28.4 (1978): 401—411.

28.                                                Jackson R. "Dharmakiirti's Refutation of Theism." Philosophy East and West 36.4 (1986): 315—348.

29.                                                Kapstein M.T. "The Buddhist Refusal of Theism." Diogenes 52.1 (2005): 61—65.

30.                                                Makransky J. "Buddhist Perspectives on Truth in Other Religions: Past and Present." Theological Studies 64 (2003): 334—361.

31.                                                Makransky J. Buddhahood Embodied: Sources of Controversy in India and Tibet. New York: SUNY, 1997.

32.                                                Nakamura H. "The Idea of Nature, East and West." Philosophy is Everybody’s Business XII.2 (2005): 2—53.

33.                                                Netland H. Dissonant Voices: Religious Pluralism and the Question of Truth. Eerdmans, 1992.

34.                                                Ormerod N. "The Metaphysics of Holiness: Created Participation in the Divine Nature." Irish Theological Quarterly 79.1 (2014): 68—82.

35.                                                Sastri Nilakanta K.A. A History of South India from Prehistoric Times to the Fall of Vijayanagar. London: Oxford University Press, Ely House, 1966.

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An Archetype of Relative Divine Personality in Indian Religious Consciousness

Elena N. Anikeeva, Ph.D., Associate Professor, Russian Peoples' Friendship University, St. Tikhon's Orthodox Humanitarian University (Moscow)

E-mail: anikeeva.elena@rambler.ru

Further development of religious studies needs the deeper application of philosophical and philosophy-of-religion methodology and apparatus of appropriated categories to the religious consciousness, partly to Indian religious consciousness and the idea / archetype of Divine personality.

The relative character of Divine personality in Indian religions appears in: (i) inclusivism, i.e. non-bordering capacity of including the new deities and cults; (ii) synthesizing between several gods; (iii) identity of polytheistic religious paradigm etc. Personification / impersonation in this archetype of Indian religious consciousness is bilateral process with pan(en)theist, non-absolute theistic basis. As if Indian Divine personality is not to be absolute and it is relative, so the archetype of such a personality in Indian religious consciousness shows the attributive / functional theism and relativism. The archetype of the relative Divine personality or personalized / depersonalized deity in Indian religious and polytheistic consciousness has the following characteristics: (i) ‘personal’ deities are partial, replaceable, in some cases they are effaceable; (ii) personification itself means no substantial (holistic and initial) personality; (iii) these gods are soluble in some impersonal Absolute, which co-presence to them or rises above them, or, on the contrary, lies at their base (Nirvana, Brahman, Plotinian or Single-Ekam of Rigveda’s "Nasadiya-sukta"). The genesis of ‘personal’ God is accompanied by two-in-one dialectical process of personification / depersonalization: something impersonal becomes personal, and vice versa. Personalized / impersonal deities have no hypostaticness; that’s why attributive-functional concept of the person corresponds to them, and they exist in a limited space, relative theism.

Keywords: religious archetype, inclusivism, exlusivism, relativism of Divine personalities, polytheistic religious paradigm, pan(en)theist basis of personated deities, attributive / functional theism, absolute theism.

References:

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Albedil M.F. Forgotten Civilization in the Indus Valley. Moscow: Nauka Publisher, 1991. (In Russian).

Anikeeva E. "Religious and Philosophical Aspects of Intercultural Communication." Communication across Cultures: The Hermeneutics of Cultures and Religions in a Global Age. Eds. C.C. Udeani, V. Nimanong, Z. Shipeng, M. Malik. Washington: CRVP, 2008, pp. 230—245.

Anikeeva E.N. "Catholic Theology of Religion about Indian Religiosity." Vsevolod S. Sementsov and Russian Indology. Moscow: Vostochnaya literatura Publisher, 2008, pp. 295—314. (In Russian).

Anikeeva E.N. "On the Matter of Inclusivism of Indian Religions and Christianity’s Exclusivism." Proceedings of Annual Theological Conference of St. Tikhon's Orthodox Bible Institute. Moscow: St. Tikhon's Orthodox Bible Institute Publishers, 1998, pp. 52—55. (In Russian).

Anikeeva E.N. "Question of Personal Being in Western European Theism." Prostranstvo i Vremya [Space and Time] 4(14) (2013): 64—71. (In Russian).

Clendenin D.B. "Religious Pluralism." Problems of Christian Philosophy. Moscow: Progress Academia Publisher, 1994. pp 22—35. (In Russian).

Clooney F.X. "The Existence of God, Reason, and Revelation in Two Classical Hindu Theologies." Faith and Philosophy 16.4 (1999): 523—543.

Clooney F.Х. "Hindus Views оп Religious Others: Implications for Christian Theology." Theological Studies 64 (2003): 306—333.

Dandekar R.N. "God in Hindu Thought." Annals of the Bhandarkar Oriental Research Institute 48—49 (1968): 433—465.

Dubyansky A.M." The Classic Triad of Brahma, Vishnu, Shiva." Tree of Hinduism. Ed. I.P. Glushkova. Moscow: Vostochnaya literatura Publisher, 1999, pp. 128—151. (In Russian).

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Hacker P. "Inclusivismus." Inclusivismus: Eine indische Denkform. Ed. G. Oberhammer. Wien, 1983, S. 11—28.

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