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Jessica Frazier, "Reality, Religion, and Passion: Indian and Western Approaches in Hans-Georg Gadamer and Rupa Gosvami "

Radical doubt about the truths that govern life has posed a problem for thinkers in many different cultures and periods. This study uncovers the solutions offered by a post-modern Western thinker, Hans-Georg Gadamer, and an early modern Indian thinker, Rupa Gosvami, each of whom offers a renewed post-sceptical vision of a revitalized life that is firmly rooted in the transcendental truths of reality.

Introduction: The word for belief, which has become so technical a word, is etymologically

linked to the language of desire, love, and libido.1 Yet we are increasingly

coming to see it once again in terms not only of rational assertion,

like a scientific theory waiting to be verified, but also of the life lived in the

reality that the assertion describes, a rich web of relations and values woven

into the fabric of truth. This book aims to contribute to the contemporary

reformulation of “reality” and “belief” in ways that alter the very landscape

of the lives that we lead, linking them to ontologies that acknowledge the

place of the passions. The goal is to suggest ways to safeguard meaningfulness

in the face of scepticism, applying a heightened self-critical awareness

to the foundations of our beliefs so that we can—as Badiou puts it—discover

“a figure of our destiny in relation to the destiny of being itself.”2

In the first of the Duino Elegies, Rainer Maria Rilke poetically portrays the

ideal human situation as that of the bereaved lover whose desire is most

fully actualised where there is no hope of fulfilment: when the beloved has

died. “hose forsaken . . . ,” he writes, “. . . you found/so far beyond the

requited in loving. Begin/anew their never-attainable praise.”3 Here the very

hope of fulfilment is denied, and Rilke advocates the perpetuated, unsatisfiable

desire of which the world, after all, appears to consist.4

In the Gı¯tagovinda, Jayadeva tells the story of how the amorous Goddess

Ra¯dha¯, tormented by her fickle lover’s absence, weeps deliriously for his return.

However, when her anxious friends do indeed deliver him to her side,

she continues to cry for him in a fever of longing even as he embraces her.

She cannot be comforted by his presence. Krishna, her divine lover, is sadly

led away and Ra¯dha¯ is worshipped and exalted; the intensity of her love has

transcended its object. Each of these stories, the first an inspirational text for Hans-Georg Gadamer,

and the second a canonical text in the religious tradition to which

Ru¯pa Gosva¯mi belonged, describes a kind of “belief in” or “desire for” that

does not follow the conventional economies of absence, presence, and

fulfilment. In each the absence of the desired object inversely correlates

with a heightened passion for it, such that the fulfilment of the original

desire gradually becomes subsumed to this flourishing of passion. Desire

becomes a gift, disassociated from its fulfilment, and the truest love for the

object becomes allied with a philosophy of infinite deferral. Thus each also

implies something about the relation of religious beliefs to the reality of

their objects; these are stories with implications at every level (commonsensical,

linguistic, ontological, religious) for the relation of our selves, our

thoughts, and our hopes to whatever is our touchstone for “truth.”.

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